protest Archives - Not Even Past

Violence Against Black People in America: A ClioVis Timeline

By Haley Price, William Jones, and Alina Scott

The brutal killing of George Floyd by police in Minneapolis this summer marked a key event in the history of violence against Black Americans. But it was just one of many acts of violence that have been committed in American history. In order to put Floyd’s killing into a larger historical context, our Digital History intern, Haley Price, created four ClioVis timelines to help herself and others learn more about such violence. Alina Scott, a graduate student in the History Department at the University of Texas at Austin and Dr. William Jones, a recent Ph.D. from Rice University, also worked on the timelines, adding relevant scholarship to many of the events to assist readers who want to learn more. Below, Haley, Alina, and Will introduce the timeline by telling us how the timelines were compiled, what they learned in making them, and how they think the timelines can serve as a resource for others. While the timelines are not comprehensive, they provide viewers with a sense of the historical forces at play across time and illustrate how the murder of George Floyd in the summer of 2020 fits into a larger pattern of historical violence.

As readers will see, there are four timelines. We originally started making one timeline. But, as the number of events grew, we decided to break the larger timeline into three separate timelines. You now see an “Overview” timeline that includes 153 events. We then divided the overview timeline into three thematic timelines: “Slavery in America,” “Jim Crow to Civil Rights,” and “Police and Civilian Brutality.”

Introduction
By Haley Price

The purpose of these timelines is to visualize the history of Black Americans and to connect the 2020 Black Lives Matter protests to their historical context. Even as a History and Humanities major, this part of US history was still very new to me. I had learned about “Jim Crow Laws,” “The Great Migration, and “The March on Washington” in my entry-level U.S. history classes, but they were often tacked onto the ends of units, a footnote in a whitewashed version of our past. Black history is not given its rightful space in the American history curriculum. It is no wonder many Americans feel unprepared to fully understand the June 2020 protests.

Making this timeline was a way for me to educate myself, but much more importantly, I hope it will be a helpful resource for others to do the same. If you take one look at this timeline and feel overwhelmed, I encourage you to push past that feeling. Pick one event that you recognize and start there. See what caused that event and then look at its impact. Take things slowly, learn a little bit at a time, and then share with a loved one who wants to learn, too.

What I Did:
As I added events and eras to the timeline, I filled in their dates and wrote descriptions, added images, connections to other events, and more. I predominantly used information from websites like history.com, blackpast.org, and recent news articles. These sites fall into the category of popular history, so they are accessible to all kinds of learners. I was encouraged to find so much information through simple web searches because that means that viewers who want to go beyond the timeline will be able to do the same.

To Use ClioVis timelines:

Click on points, connections, and eras to read about specific events and people.
View in presentation mode to navigate the timelines chronologically.
Zoom in and out of periods to see how historical events are connected to each other.
Drag your mouse left and right to navigate the timeline manually.

View “Overview: Context for the 2020 BLM Protests” in full screen here .

I. Slavery in America

View “I. Slavery in America” in full screen here.

What I Did:
By Dr. William Jones

I edited the timeline for content, grammar, and punctuation, focusing on the years before 1860. I also added academic sources that both substantiate the descriptions of the events and point viewers to additional reading. In choosing representative scholarship, I attempted to stick to academic sources that are comprehensive narratives published recently or considered classics. I found that describing the events themselves and finding sources for them was less difficult than deciding what should be included on the timeline. I always felt an internal tug between comprehensiveness, legibility, and simplicity.

A wide geographic perspective is often crucial for understanding the colonial era because all the European colonies in North America were part of larger empires, which included colonies in the Caribbean and South America. Yet I was also afraid of adding too many events to the timeline and making it illegible. For some events, I decided to include geographically broad connections in the descriptions rather than enter them onto the timeline. For instance, the authors of the South Carolina Slave Code of 1691 based that code on Jamaica’s code of 1684, which itself was based on Barbados’s code from 1661; this information (and sources to substantiate it) is only available on the timeline in the description of the South Carolina code. In other instances, I did not mention how historical developments outside the United States influenced a specific event on the timeline, but viewers who consult the readings will find that information. For instance, the nineteenth-century Atlantic slave trade in the Spanish Empire, sugar production in Cuba, and Great Britain’s attempts to police the slave trade on the west African coast are all background elements of the Amistad case, but none of that appears on the timeline. Finally, I felt like I needed to include some events (the Haitian Revolution, in particular) that occurred beyond the geographic boundaries of the United States because they influenced a great deal of the history of slavery and race.

II. Jim Crow to Civil Rights

View “II. Jim Crow to Civil Rights” in full screen here.

What I Did:
By Alina Scott

“My role in the project was to edit the period after 1860 for content and source material to ensure that Black voices and scholarship were included in the dialogue. The Black radical tradition and the movement for Black lives have a rich legacy of cultural, political, and historical contributions so incorporating novels, critiques, and histories by Black authors was not difficult. I also wanted to incorporate sources that are accessible to an audience outside academia by including e-books, podcasts, and documentaries available online.

As noted above, we divided the “Overview” timeline into three sections for the sake of user readability, though the timelines are best read together. A key goal of the project is to show the continuity of antiblackness from the highest levels of government to state leaders and local organizations. The project also shows the continuous resistance and resilience of Black people to systemic oppression.”

III. Police and Civilian Brutality

View “III. Police and Civilian Brutality” in full screen here.

“While revising, I was struck by the way the timeline highlights protest, legislation, and presidential power as key themes. While it includes a large number of important individuals, organizations, and events, the timelines is incomplete. Overall, the timelines do a tremendous job highlighting key dates in Civil Rights activism and legislation even if it was not possible to include all historical actors and events. They make an excellent tool for teaching and learning about the political genealogy of the historic moment we are currently in. The movement for Black Lives is bigger than politics and legislation and we encourage others to make their own timelines. For instance, how might this timeline overlap with another on Black life, joy, and healing practices? Or a timeline centering Black Women and their role as intellectuals, in community building, religious life, and organizing? Or a timeline on Black Internationalism, international BLM movements, or coalition-building in the African Diaspora? There is potential, with a tool like ClioVis, to digitally show the many ways Black people have advocated for our lives and liberated ourselves in a way that is historically accurate, representative, and educational.

We hope you find thatthe timelines a useful building block for teaching and learning history.”

If you would like to know more about using these and other timelines or use ClioVis in your classroom, contact admin@cliovis.org.
Visit ClioVis.org for more information on how to create an account, view tutorials, and other sample projects.

Rage and Resistance at Ashbel Smith’s Evergreen Plantation

by Candice D. Lyons

In the spring of 1852, Benjamin Roper, overseer to Galveston area plantations Evergreen and Headquarters, wrote a short letter to his employer to inform him that “on the night of [April] 30 I cut Lewis [an enslaved man] with a knife…He is now and has been since his misfortune at Dr. Whiting’s and will remain there until he is able to bear punishment when I shall bring him home and give him a very severe whiping [sic].” Roper postponed describing the events leading up to this act of brutality, however, he insisted that “if any negro (whether I have the controll [sic] of him or not) should ever give me the like provocation, I will deliberately take his life. I am now armed and it is my intention never to go into your field without, and to use them if necessary.”

Photograph of part of a letter sent by Benjamin Roper, a plantation overseer, in 1852 to his employer — *Letter from May 3, 1852 (by author)*

The recipient of this missive was Ashbel Smith, noted Texas statesman often hailed as both “the father of Texas medicine” and “the father of the University of Texas.” Known for his pioneering work in the treatment of yellow fever as well as his diplomatic endeavors, Smith spent the latter part of his life acting as a vocal proponent for women’s and African American education, serving as one of three commissioners tasked with establishing an “Agricultural and Mechanical College of Texas, for the benefit of the Colored Youths”—the institution that would eventually become Prairie View A&M University. This avowed investment is difficult to reconcile, however, with Smith’s years-long, active participation in the institution of chattel slavery, including his seeming complicity in his steward’s violent attempts at plantation management.

Shortly after the April 30 incident, Smith returned to his Texas holdings for a brief visit, after which Roper penned a follow-up message noting, “Lewis is here for a week or two until we get more out of the grass. Perhaps it may be some satisfaction for you to know that he as well as all the other negroes have behaved very well indeed since you left.” This bit of self-congratulation would prove premature, however, as between the writing of this letter and one dated June 23, 1852, those enslaved by Ashbel Smith mounted a sustained resistance (undoubtedly, at least in part, to Lewis’ stabbing) that would compel Roper to draft yet another letter to his employer noting that “Your negroes have for a long time enjoyed the reputation of being hard to manage yet I believed until now that I could control them. I am now satisfied that I cannot and being so satisfied I wish to resign.” It is clear from this communication that, as they had done in years past, the individuals enslaved by Ashbel Smith were challenging the conditions of their enslavement. This is evident in Roper’s comment a week later that “whilst I have been at one place [that is, one of Smith’s plantations] the work has been neglected at the other. Your negroes all need continual watching or rather continual flogging to make them do their work.”

Printed map of Galveston County for 1879 — *Map of Galveston County, 1879 via Library of Congress*

Demoralized, Roper divulges that “there is not a single person [enslaved at Evergreen or Headquarters] in whom I can depend unless it be Abram, and I have not full confidence in him. Bob and Old Sam deceived me for a long time but I have found them out and in my opinion there are not two greater scoundrels on the place.” Roper’s plaintive airing of grievances highlights how those enslaved by Smith shifted the balance of power after a heinous act of violence, contesting the circumstances under which they were expected to labor in ways marking them, in Roper’s view, as “scoundrels.”

Black and white image of Ashbel Smith — Ashbel Smith via Wikimedia Commons

This situation was thrown into crisis once again in 1857, as Ashbel Smith began to receive extensive correspondence from Roper concerning the practices of his replacement, the newly hired overseer, Mr. Page. Roper still lived in the area and spoke regularly with Smith. In February 1857, he wrote to note that Page was rarely if ever seen in the fields and that, rather, “the negroes are called up and receive orders at the house and then they go off and do as they please.” While this lack of oversight may have been to the benefit of the enslaved on one hand, it signaled a type of neglect that would leave them especially vulnerable to medical calamity, on the other. On March 4, 1857, Roper writes, “Ann gave birth to a [daughter] since you left which died a few days after. I knew not of its birth or sickness until after its death, if I had I should have gone to have seen it.” He adds, “I have since told Albert and Abram that if anyone was sick hereafter before your return to let me know it”—a request that seems to imply that Roper attributes the death of Ann’s child to some failure to attend to the needs of those enslaved on Evergreen Plantation on Mr. Page’s part.

Such was the fate of these individuals: despite Smith’s reputation as an upstanding and altruistic Texas luminary, the people he enslaved spent their lives subject to the whims of a perpetually absent “master” and were routinely made to contend with insufficient resources, violent overseers, and inadequate health care.

Image of a statue of Ashbel Smith in Baytown, Texas — Ashbel Smith is memorialized in a statue in Baytown, Texas (via Wikimedia Commons)

Read the full letters from the Ashbel Smith Papers, 1823-1926 here:

Sources:
Ashbel Smith Papers, 1823-1926, Dolph Briscoe Center for American History, The University of Texas at Austin.
“Evergreen Plantation.” Handbook of Texas Online.
Elizabeth Silverthrone. “Smith, Ashbel.” Handbook of Texas Online.

You might also like:
White Women and the Economy of Slavery
Love in the Time of Texas Slavery
Slavery World Wide: Collected Works from Not Even Past

The views and opinions expressed in this article or video are those of the individual author(s) or presenter(s) and do not necessarily reflect the policy or views of the editors at Not Even Past, the UT Department of History, the University of Texas at Austin, or the UT System Board of Regents. Not Even Past is an online public history magazine rather than a peer-reviewed academic journal. While we make efforts to ensure that factual information in articles was obtained from reliable sources, Not Even Past is not responsible for any errors or omissions.

Five Sisters: Women Against The Tsar | Faculty Recommendation Series

This year Not Even Past asked UT History faculty to tell us about a book that they love teach. What makes it a great book for teaching history? What interesting and revealing questions does it raise? How do students respond to it? This is the first article in what we hope will be a series on books we love to teach.

by Joan Neuberger

Five Sisters: Women Against the Tsar
Edited and translated by Barbara Alpern Engel and Clifford Rosenthal
Original publication: New York: Knopf/Random House 1975

Why would anyone give up a life of the utmost leisure and privilege to become a revolutionary, isolated from society and hunted by the police? How does an individual choose to become a terrorist – to kill for an idea or an ideology? What country comes to mind when you think about these questions? It is probably not nineteenth-century Russia and you are probably not imagining women in these roles. Yet arguably, modern terrorism was born in the aristocratic manor houses of the Russian empire. This collection of translated memoirs takes us deep into the everyday lives of the girls who assassinated Tsar Alexander II in 1881.

I have taught this book almost every year since I began teaching in 1985, every time I teach my survey of Russian history from 1613-1917. These fascinating and accessible memoirs give us a highly detailed and deeply personal view of the decisions five revolutionary women made on the journeys they took to the revolutionary underground. Vera Figner (1852-1942) is especially thoughtful and reflective about her path from childhood innocence to growing awareness of social and economic inequality on her parents’ estate, to her desire to help the impoverished in her province, to her frustration with her own abilities and government obstacles for personal improvement and social-economic justice. In 1872, at age nineteen, Figner went to Zurich to study to be a doctor so that she could come back and have a greater impact at home serving the poor. But in Switzerland she met radical thinkers and activists who cast doubt on her ideas about individual service and reform. When she and her friends returned to Russia, they decided that the only way to effect change was through revolution, and the only way to bring about a revolution –to spark a peasant uprising — was to assassinate the tsar. Figner was one of the chief agents of that plot, but instead of igniting revolution, the assassination ushered in a period of reaction and repression. Figner was eventually arrested but not executed, which gave her decades in prison to think about her life and write her revealing – and unapologetic — memoirs.

The moral ambiguities of the women’s ideas and actions fascinate my students year after year. Were these young women nothing more than spoiled rich kids with no sense of political realities or were they dedicated realists, taking the only steps possible to transform people’s lives in a country where the government was indifferent to the suffering of ninety percent of the population? How did they understand the moral stakes of their choices? What did they hope to accomplish? How did their lives as revolutionary women compare to those of revolutionary men? And are they comparable to terrorists in the twentieth century and today? The students’ discussion of these questions changes, often dramatically, from year to year, reflecting current events and their current political concerns, which provides its own set of historical lessons, and has the added benefit of giving me a sense of the issues that matter to the succeeding generations of students in my classes.

You might also like:
Policing Art in Early Soviet Russia
Great Books on Women’s History: Asia
Eisenstein’s “Ivan the Terrible” in Stalin’s Russia

Presenting Prague Spring to the West: Czechoslovak Life and Socialism with a Human Face

by Cullan Bendig

In January 1968, Alexander Dubček became the First Secretary of the Communist Party of Czechoslovakia, replacing the unpopular communist hardliner Antonín Novotný. The following months of 1968, known as the Prague Spring, brought Czechoslovakia to the attention of the international community. Dubček’s goal was to create “socialism with a human face” through a series of liberalizing reforms, including loosening restrictions on freedom of expression. The Soviet Union attempted to use negotiations to reign in the program which had begun to expand beyond Dubček´s control as 1968 continued, but those efforts were unsuccessful. Under Soviet leadership, the Warsaw Pact invaded Czechoslovakia on August 21, ending the period of reform and its increased freedom of speech. In the wake of the Warsaw Pact invasion, the reform programs were gradually repealed and Dubček was removed as First Secretary in April 1969. The media faced a reimposed regime of Moscow-approved censorship, which would be extended to full censorship in March and April, 1969. The only reform that would survive the rollbacks was the federalization of Czechoslovakia into the Czech Socialist Republic and the Slovak Socialist Republic.

Cover of the March, 1969 edition of Czechoslovak Life. Source: glossycommunism

The magazine Czechoslovak Life was published in Prague throughout this time, and it was distributed in English to an international audience. There is a sharp contrast between the Czechoslovak Life of pre-Prague Spring and the one that emerged in the wake of the crushed uprising. The magazine pre-Spring was much less polished, structured, and organized. Much of the content was dedicated to Czech identity and cultural achievements. In contrast, the magazine of the 1970s featured more highly polished images and articles that discussed the economic progress and welfare of the Czechoslovak state. The strict censorship imposed in 1969 is especially visible in a sudden shift in the language used to describe the Spring. Articles from the immediate wake of the Warsaw Pact invasion but before censorship stress that although the movement was crushed, the liberalizing goals of the Prague Spring were noble attempts to reform the organization of the state in line with the socialist project. After censorship was imposed, the official party narrative of the Prague Spring as a failed right-wing, bourgeoise coup replaced the previous narrative extended to Western audiences in Czechoslovak Life about what the reforms had meant.

The pre-Spring editions of Czechoslovak Life also included an editorial section alongside the table of contents that always starts with “Dear Readers….” The “Dear Readers” column was signed “Editorial Board,” and frequently commented on major international events or the state of the magazine itself. The editorial team on the magazine was largely comprised of the same group of people throughout the period when “Dear Readers” appeared. These people were replaced when “Dear Readers” stopped appearing in the magazine in 1970, therefore it can be assumed that the column was a project of this group of editors. Frantisek Lebenhart and Lenka Reinerová in particular, both Czech-born Holocaust survivors, appear in the list of editors in various positions from 1964 to 1969. The most common political statements made in the “Dear Reader” section were criticisms of then-ongoing imperialist projects by Western powers. In the November 1967 edition, for example, the editors condemned Israel as the aggressor in the Six-Day War and declared that “the editors of this magazine stand alongside the Arab states” in their resistance to colonialism. Throughout the 1960s, the editorial board was also highly critical of American military action in Vietnam.

During Prague Spring, the magazine continued to comment on global imperialism, but also shifted to address the international interest in developments within Czechoslovakia. One article alongside the “Dear Reader” column addresseed a question sent in from a Finnish reader who asks how liberal reforms can happen within a communist system. The editorial board replied that there is nothing inherently problematic with liberalizing reforms in order to advance a more democratic socialist project. The editors of Czechoslovak Life explicitly promoted Dubček´s reforms through the “Dear Reader” column and continued to do so even after the Spring began to be reversed in late 1968 and early 1969. The cover of the January 1969 edition features a photograph of a healthy, adorable child waving a Czechoslovak flag, and the first article on the next page is a telling “Dear Reader” section. This edition asks the reader to carefully verify everything they hear about Czechoslovakia in the coming months, and to remember what their elected leader Alexander Dubček had said. In retrospect, this can be seen as a forewarning of the oncoming censorship that lasted for the next two decades.

1969 was the last gasp of the “Dear Reader” section of Czechoslovak Life. In 1970, the entire editorial board was replaced by names not found anywhere in the editions from the 1960s. Frantisek Lebenhart was the first to go during 1969, and Lenka Reinerová became Editor in Chief before being removed herself between 1969 and 1970. Reinerová would not be allowed to publish at all in Czechoslovakia until the fall of communism. The content of Czechoslovak Life in the 1970s reflects the increased censorship imposed in 1969, with articles about Czech industry, the health of good socialist citizens, and denunciations of the Spring as a failed right-wing coup that Czechs and Slovaks had recognized and rejected. No mention is made of the Warsaw Pact tanks. The censorship regime imposed after the Prague Spring marks the end not only of Dubček’s reforms, but also of Czechoslovak Life presenting “socialism with a human face” to a Western audience.

Further Reading:
Glossy Communism

You might also like:
The Refugees of ’68: The U.S. Response to Czechoslovak Refugees during Prague Spring
The Public Archive: Texas Czech Culinary Traditions
50 Years Since Prague Spring: Czechoslovak Dreams and Cold War Realities

Whisper Tapes: Kate Millett in Iran by Negar Mottahedeh (2019)

by Denise Gomez

On March 7, 1979, just one day before International Women’s Day, the highly influential American feminist scholar, Kate Millet, appeared in Tehran, in the Iranian Revolution’s afterglow. Invited alongside other prominent feminist scholars and activists to speak at a demonstration organized by Iranian woman activists, Millet was accompanied by her partner and $1,200 worth of recording equipment, but without any working knowledge of Persian. Millett spent her days wandering around with tape recorder in hand, documenting her observations and capturing the voices of protesting Iranian women. After returning to the United States, Millet used her memories and the tapes’ contents to write her 1981 book, Going to Iran. As a result of Millet’s excursion and the subsequent publication of her book, the United States’ media wrongly embraced her as an authoritative figure regarding the Iranian revolution despite her understandable shortcomings as an ally and friend of Iranian women. Mottahedheh’s study of Millet’s visit in Whisper Tapes provides its readers with profound insight into Millet’s travels as an activist, as well as into the liberationist messages of the Iranian revolution.

Kate Millett’s Going to Iran (1982)

Whisper Tapes challenges established ideas about the relationship between Iranian women and their Revolution. Carefully separating the rise of the Islamic Republic and the popular revolutionary movement, Negar Mottahedeh works against the major assumptions of western scholarship, where the arrival of the Iranian Revolution and the arrival of the Islamic Republic happen simultaneously and are seen to be one and the same thing. In this western version, the Iranian Revolution is an inherently Islamic revolution, which insisted on an instant curtailment of women’s rights. Mottahedeh works against this assumption by demonstrating how Iranian women saw their demonstrations and protests as a continuation of the Iranian Revolution itself, as well as a continuation of the Revolution’s principles of freedom and resistance to oppression in all forms. Mottahedeh pushes back on portrayals of the revolution as happening overnight, of opposition to Mohammad Reza Phalavi as monolithic, and of an inherently patriarchal protesting populace who betrayed their feminine revolutionary counterparts.

To situate her book and its actors, Mottahedeh places the Iranian Revolution within the context of, and in solidarity with, the Third World, a geo-political concept that dominated the western intellectual thinking at the time of the revolution. Under this principle, revolutionary cultures and thought flourished, and various marginalized groups positioned themselves to defend each other against all forms of exploitation. Western intellectuals’ left-leaning politics naturally aligned them against Iran’s Shah, and similarly influenced the politics of the western feminist circles. Millet and her French contemporaries, such as Simone de Beauvoir and Monique Wittig, who initially declared their solidarity with the Iranian Revolution, were unsettled by the ensuing proclamations of compulsory veiling. As Iranian women took to the streets in protest against these proclamations, their calls to action were widely ignored by the men who stood by their side during the Anti-Shah demonstrations. As equal participants of the 1979 revolution, women were in a sense betrayed by their fellow revolutionaries. Millet and the French identified with the Iranian women in protest, and understood their revolts against Khomeini’s proclamations as a continuation of a larger struggle against the patriarchy.

Kate Millett, 1977 (via Schlesinger Library)

Mottahedeh revitalizes this story by accessing what Millet could not due to her socially constructed state of “unknowledge” about Iran and its culture. As a result of her lack of knowledge, Millet cannot and does not fully see the movement materializing before her very eyes — but this does not make her experience a counterfeit one. Mottahedeh does not accuse Millet of playing the role of the arrogant westerner here, instead she is treated as a limited observer whose observations were skewed and incomplete. In so many ways, Mottahedeh, a researcher who focuses on various aspects of Iranian resistance and protest, has the expertise and knowledge for understanding the women’s protests that Kate Millet lacked. Mottahedeh’s Whisper Tapes is as much an expansion of her own research as it is an expansion of Millet’s Going to Iran. Mottahedeh’s work does not reject the material of the whisper tapes, it instead contextualizes and broadens Millet’s experience, observations, and recordings. To complete her project, Mottahedeh pulls from many theoretical works, such as Gayatri Chakravorty Spivak and Mladen Dolar but she extracts the majority of her citations from the tapes themselves or Millet’s book about her experiences on the ground. Through this very narrow focus, Mottahedeh is able to remain within the context of the tapes’ spaces and interact with the content of Miller’s tapes more deeply.

When listening to Millet’s recordings Mottahedeh noticed a second, background narrative in the political chanting and hushed conversations in Persian, behind the obvious, intended narrative of Millet’s tapes. Describing these surrounding acoustics as an unconscious layer to Millet’s recordings –whisper tapes — Mottahedeh uses these background voices to frame and inform her analysis of Millet’s visit to Iran. These voices both contradict and clarify Millet’s observations and revive the protestors’ aspirations in a way that complicates mainstream ideas of feminist consciousness in post-revolutionary Iran. Instead of tracing Iranian feminist consciousness to individual (anti-)religious sentiments or as reactions to western influence, Mottahedeh suggests the women’s protests emerged as a continuation of the 1979 revolution that called for planetary freedom and justice.

Women and the Iranian Revolution (via BBC)

Whisper Tapes is organized according to the Farsi alphabet, with each “chapter” named after a theme or symbol of the revolution, such as Chapter V, “Servat,” (Wealth) or Chapter XIII “Zan,” (Woman). Although disorienting and disjointed at times, Mottahedeh’s chapters are informed by the tapes’ evidence, which was captured haphazardly and at the mercy of 1979’s technological limitations. However, for Mottahedeh the fragmentary nature of the tapes’ narrative evokes the feeling experienced by listening to the recordings’ “whispered background.” Furthermore, Mottahedeh inaugurates this account with a section entitled “A Revolutionary Timeline,” where she lays out the revolution’s key dates for a reader’s reference. The introduction and conclusion, titled “Overture” and “Coda,” flank her alphabetically-organized segments, and provide readers with the theoretical, historical, and personal background necessary for digesting the bulk of her content.

Few books resemble Whisper Tapes in its organization, and few studies of the Iranian Revolution so thoroughly and fairly challenge misconceptions born from well-intentioned actions of politically progressive circles. Mottahedeh’s method of listening to the accidental voices of Millet’s background is inventive and produces refreshing scholarship that can be enjoyed, understood, and appreciated by academics and non-specialists together. By revisiting Kate Millet, Mottahedeh accomplishes the elevation and centering of oft-ignored voices.

You might also like:
The Strength of Women in the Iranian Revolution
The Public Archive: Qahvehkhaneh, Reading Iranian Newspapers
A Brief History of Feminism by Patu (illustrations) and Antje Schrupp and translated by Sophie Lewis (2017)
Why I Ban the Word “Feminism” from My Classes

“Stand With Kap”: Athlete Activism at the LBJ Library

By Gwendolyn Lockman

The Lyndon B Johnson Presidential Library opened “Get in the Game,” a timely exhibit on the intersection of social justice and sports, on April 21, 2018. In 2014, a new wave of athlete activism began in the United States. That year, NBA teams donned “I Can’t Breathe” shirts during warm ups to protest the police brutality against Eric Garner. In the summer of 2016, the WNBA joined the conversation with the “Change Starts with Us—Justice & Accountability” and #BlackLivesMatter, #Dallas5, #__ demonstrations by the Minnesota Lynx and New York Liberty. The current moment is most defined, of course, by Colin Kaepernick’s national anthem protests that began in the 2016 NFL preseason. “Get in the Game” charts a legacy of barrier-breaking and justice-seeking athletes from the late 19^th century to the present with an emphasis on the current relationship between athlete activism and American politics.

Colin Kaepernick at the LBJ Library, (*all pictures unless otherwise noted are by the author*).

The exhibit is remarkably comprehensive, especially for a small-scale and brief installation (the exhibit closes January 13, 2019). Visitors will find a wide selection of sports represented—horse racing, football, baseball, basketball, track and field, boxing, tennis, golf, and fencing—and attention to gender, race, media, player salaries, and social justice. Guests should be keen to linger in the center room of the exhibition, where curatorial care and intentionality is reflected in an exceedingly well communicated examination of Jackie Robinson’s post-baseball activism and the 1968 Olympic Project for Human Rights.

Letter from Jacki Robinson to President Johnson (photos by the author, materials held at the LBJ Library)

While most Americans are familiar with Jackie Robinson as a figure and the brief details of his early career with the Brooklyn Dodgers, few popular versions of his story reflect on the later years of his baseball career and after he retired. It is not popularly discussed that Robinson was among the crowd at the March on Washington for Jobs and Freedom in 1963, nor that he campaigned for Richard Nixon.

Robinson committed much of his time in retirement to activism, working with the NAACP, encouraging other black athletes, and communicating with several politicians. “Get in the Game” features letters and telegrams from Robinson to Presidents Eisenhower, Kennedy, Johnson, and Nixon. The letters show Robinson’s concern that Civil Rights remain a presidential priority throughout changes in regimes, as well as his concerns about the morality and risks regarding the Vietnam War.

Robinson implored Eisenhower to do more for African Americans, writing, “I was sitting in the audience at the Summit Meeting of Negro Leaders yesterday when you said we must have patience. On hearing you say this, I felt like standing up and saying, “Oh no! Not again!” I respectfully remind you sir, that we have been the most patient of all people. When you said we must have self-respect, I wondered how we could have self-respect and remain patient considering the treatment accorded us through the years.”

Robinson also engaged Presidents regarding black liberation in Africa and Dr. King’s anti-war stance. He wrote to President Kennedy, “With the new emerging African nations, Negro Americans must assert themselves more, not for what we can get as individuals, but for the good of the Negro masses. I thank you for what you have done so far, but it is not how much has been done but how much more there is to do. I would like to be patient Mr. President, but patience has caused us years in our struggle for human dignity.”

When Dr. King protested the Vietnam war in 1967, Robinson wrote to President Johnson, “I do feel you must make it infinitely clear, that regardless of who demonstrates, that your position will not change toward the rights of all people; that you will continue to press for justice for all Americans and that a strong stand now will have great effect upon young Negro Americans who could resort to violence unless they are reassured.”

Another strength of the exhibition is the number of items on loan or gifted from the Dr. Harry Edwards Archives at the San Jose State University Institute for the Study of Sport, Society and Social Change. Dr. Edwards led the Olympic Project for Human Rights (OPHR), the group that organized the boycott of the 1968 Mexico City Olympic Games, and continues to work with athletes, including Colin Kaepernick. The exhibition focuses not only on Tommie Smith and John Carlos’s iconic anthem protest and its 50^th anniversary, but also the support, solidarity, and demands of the OPHR.

Mere days before his assassination, Dr. King met with Dr. Edwards and endorsed the athletes’ “courage and determination to make it clear that they will not participate in the 1968 Olympics until something is done about these terrible evils and injustices.” Five members of the Harvard Rowing team, due to compete in the Games, appeared with Dr. Edwards to officially state, “It is their criticisms of society which we here support.” Black students at Harvard Law also stated that they supported the athletes’ “willingness to sacrifice the fruits of your labor for the achievement of the goals of Black Americans.”

Though the International Olympic Committee (IOC) met one of the demands of the OPHR, that South Africa and Rhodesia be uninvited to the games, and the boycott was called off, Lew Alcindor (Kareem Abdul-Jabbar) and other basketball players maintained their stance and did not compete at the games.

Even for those athletes who did compete, the spirit of the OPHR continued, breeding both solidarity and backlash. An OPHR button is included in the exhibition, like the ones worn by Smith, Carlos, and the Australian runner Peter Norman who won the silver medal alongside Smith’s gold and Carlos’s bronze. Displayed adjacent to the button is a State Department memo concerned with what to do about the demands from the IOC to remove Smith and Carlos from the Olympic Village, though the athletes ended up leaving on their own, returning to backlash from the press and the public.

The exhibition closes with Kaepernick and notes his connection to the 1968 Olympics. A unique strength of the materials is the inclusion of University of Texas at Austin alumnus Nate Boyer, who worked with Kaepernick to attempt to bridge the divide between his protest and American servicemen and women and their families.

A notable curatorial decision that mutes the political nature of the exhibit and fails to connect Jackie Robinson, the 1968 games, and Colin Kaepernick, is the omission of Jackie Robinson’s autobiography I Never Had it Made (1972). This is a common missed connection in the anthem protest legacy. Calling upon Frederick Douglass’s 1852 speech, “What to a Slave is the Fourth of July?”, the introduction to Robinson’s book recalls game one of the 1947 World Series, Robinson’s rookie year. He writes, “The band struck up the national anthem. The flag billowed in the wind. it [sic] should have been a glorious moment for me as the stirring words of the national anthem poured from the stands. Perhaps it was, but then again perhaps the anthem could be called the theme song for a drama called The Noble Experiment . . . As I write this twenty years later, I cannot stand and sing the anthem. I cannot salute the flag; I know that I am a black man in a white world. In 1972, in 1947, at my birth in 1919, I know that I never had it made.”

Though the decision to omit the autobiography is an easily defendable one—the focus on Robinson is his breaking the color barrier and his correspondence with Presidents—it stands out because of the inclusion of other athletes’ autobiographies and provocative statements. Perhaps more accessible due to the museum’s possession of an inscribed copy owned by LBJ, Bill Russell’s book Go Up For Glory (1966) is included, along with details of his delivery of Muhammad Ali’s refusal to serve in the military.

As visitors exit “Get in the Game,” the last item they see is the block quote, “If there is no struggle there is no progress,” from Frederick Douglass. Knowing what we do about Robinson, Smith and Carlos, and Kaepernick, it is also worth considering a quote from Douglass’s “Fourth of July” speech:

“The Fourth [of] July is yours, not mine. You may rejoice. I must mourn. To drag a man in fetters into the grand illuminated temple of liberty, and call upon him to join you in joyous anthems, were inhuman mockery and sacrilegious irony.”

A Nation of Outsiders: How the White Middle Class Fell in Love with Rebellion in Postwar America by Grace Elizabeth Hale (2011)

by Ashley Garcia

In the works of modern philosophers and novelists and even in the lyrical stylings of folk icon Bob Dylan, the question of authenticity lingers in the background of our search for meaning and truth. In A Nation of Outsiders, Grace Hale seeks to explain how and why white Americans in the second half of the twentieth century became enamored with the romance and rebellion of the outsider. Hale uncovers how white middle-class youths of the 1950s and 1960s acquired meaning and freedom in their everyday lives through the cultural, social, and political appropriation of marginalized American people, such as African Americans. The perceived authenticity of black Americans fascinated the white youth disillusioned with the phoniness of capitalist culture, state-sponsored violence, and the expectations of their parents.

Hale’s most effective case studies include her chapters on the beatniks, blues followers, New Left Marxists, and folk revivalists who participated in the prevailing counterculture of the 1960s and the creation of their own culture of cool. These groups simultaneously exploited the music, culture, and experiences of black Americans to assuage their own anxiety and yearning for self-determination and authenticity. Hale points to J.D. Salinger, Jack Kerouac, Elvis Presley, and even Bob Dylan as examples of this appropriation of authenticity where white Americans crafted new identities in accordance with the experiences and culture of the oppressed black community they hoped to emulate. Similarly, Hale illuminates how white members of the New Left participated in the Civil Rights Movement out of more than political solidarity. Many white New Left members viewed the movement as an opportunity to transform their own lives into something meaningful and romanticized the Southern experience of black Americans as authentically beautiful.

African American and white supporters of the Mississippi Freedom Democratic Party in front of the Democratic National Convention in Atlantic City, NJ, 1964 (via Wikimedia)

Hale’s book investigates a historically relevant question of how and why white Americans romanticize and appropriate the experiences of the outsider to find meaning and freedom in their own lives. The romance of the outsider has never left white middle class American minds and Hale’s work uncovers the damage this romanticism has had on material efforts to achieve equality. White fantasies of the black experience allowed the disillusioned white middle class to forge an imaginary bond with the “outsider” and thereby solidified their own status as outsiders as well. However, this one-sided bond that occurred in the white imaginary prevented white Americans from working with actual Africans Americans to achieve equality. This romanticism of the outsider, while it served the yearning of unsatisfied white Americans, did nothing to combat the oppression and inequality the actual outsider faced in the 1950s and 1960s.

Hale’s last chapter echoes an even graver political threat that dominates American electoral politics – the widespread adoption of the ideology of the oppressed outsider by overwhelmingly non-oppressed groups. The adoption of this identity of outsider has evolved since the 1960s, but has been a staple in parts of the New Right and conservative politics for decades. Just as evangelicals in the 1960s and 1970s entered the political sphere as outsiders with a mission to reclaim the moral issues liberals of the era politicized, Tea Party activists and recent Donald Trump supporters have also declared themselves outsiders aiming to recover the “truth” in a world dominated by lying liberals, power hungry elites, and news media phonies. A Nation of Outsiders opens the door to further analysis concerning the political viability of the ideology and identity of the outsider in white politics. Scholars must be aware of how political candidates and their constituents romanticize the notion of the outsider as it provides insight into voters’ perceptions of their social, political, and economic place in the world. What drives this alienation of members of the white middle class? How have they come to understand themselves as outsiders, oppressed, and marginalized in a world where their economic resources and political power indicate otherwise?

Women’s March, Like Many Before It, Struggles for Unity

Originally posted on the blog of The American Prospect, January 6, 2017.

By Laurie Green

For those who believe Donald Trump’s election has further legitimized hatred and even violence, a “Women’s March on Washington” scheduled for January 21 offers an outlet to demonstrate mass solidarity across lines of race, religion, age, gender, national identity, and sexual orientation.

The 1963 March on Washington for Jobs and Freedom (The Center for Jewish History via Flickr)

The idea of such a march first ricocheted across social media just hours after the TV networks called the election for Trump, when a grandmother in Hawaii suggested it to fellow Facebook friends on the private, pro-Hillary Clinton group page known as Pantsuit Nation. Millions of postings later, the D.C. march has mushroomed to include parallel events in 41 states and 21 cities outside the United States. An independent national organizing committee has stepped in to articulate a clear mission and take over logistics. And thousands of local organizations, many of them formed just in the last month, have already chartered buses to bring demonstrators to the National Mall region, where the march is scheduled to kick off at 10 a.m. at the intersection of Independence Avenue and 3rd Street SW.

Despite its “Women’s March” moniker, the national organizing committee’s striking diversity signals an increasing emphasis on defending “human rights, dignity, and justice,” as the event’s official website states, by unifying across difference. The organizing committee includes four national co-chairwomen—Tamika Mallory, Carmen Perez, Linda Sarsour, and Bob Bland—who are African American, Latina, Palestinian American, and white, and who all have extensive backgrounds as social justice organizers and professionals with local, national, and global experience.

Linda Sarsour, Carmen Perez, and Tamika Mallory serve on the Women’s March national organizing committee (via Huffington Post).

Still, neither the march, scheduled for the day after Trump’s inauguration, nor its organizers can pretend to possess perfect harmony and clarity on the direction of this nascent movement. For example, the initial organizers dropped the original moniker, the “Million Women March,” in response to criticism that it was disrespectful to African American women who had participated in a Philadelphia march by that same name in 1997. The latter had taken place two years after the iconic Million Man March. This year’s initial organizers also faced criticism that the name “March on Washington” failed to show deference to the historic role of black activists in the 1963 March on Washington, recognized as a high point of the civil rights movement. The new national committee explicitly describes its mission as one that builds on earlier movements for social justice.

Women in attendance at The Million Woman March on October 25, 1997, in Philadelphia, Pennyslvania.

Women in attendance at The Million Woman March on October 25, 1997, in Philadelphia, Pennsylvania (via Idealistic Ambitions).

Such internal tensions are par for the course in the history of marches on Washington, whether they involved racial justice, women’s rights, or political protest. The several thousand women who paraded down Pennsylvania Avenue in the 1913 Woman Suffrage Procession, the day before President Woodrow Wilson’s inauguration, were not as unified as they might have appeared. Participants included immigrant women sweatshop workers, who linked the right to vote to their movement to organize against deadly factory conditions and piecework wages. But noticeably absent from the front of the march were black women’s organizations, who supported the effort but whose participation was spurned by the militant young suffragist Alice Paul, who feared it would jeopardize support from Southern white women. These African American women ended up participating, but they were required to march behind all the other women. All the women who marched down Pennsylvania Avenue stood up to jeers and violence, but they themselves were divided by an ugly racism rooted in political pragmatism.

By contrast, some historic marches on the Capitol demonstrated racial unity against all odds. The largest convergence on Washington prior to 1963 was the 1932 Bonus Army March, which brought together World War I veterans at the height of the Great Depression. In 1924, these veterans had been honored with the promise of an old-age “bonus” redeemable in 1945. But times were desperate, and the men wanted their bonuses early. An estimated 20,000 unemployed veterans hopped freight trains, caravanned in automobiles, or walked to the capital from as far away as California, and vowed to stay put until the government delivered. Their protests placed them in a direct confrontation with President Herbert Hoover. Things came to a head on July 28, 1932, when General Douglas MacArthur ordered soldiers wielding machine guns, bayonets, and tear gas to evict the veterans from their encampment and torch their tents. The debacle, which featured news coverage of government troops attacking unarmed veterans, is thought to have helped Franklin Roosevelt beat Hoover by a landslide that November.

Bonus marchers in 1932 (via Wikimedia Commons).

On the surface, the Bonus Army March may appear to have little relevance for organizers of this month’s march. But the gathering was actually a show of unity that brought together both men and women, both whites and blacks. In 1932, not only the veterans but also their wives and children poured into Washington, forming a genuine community. And despite the fact that the U.S. military had maintained racially segregated units during World War I, white and black veterans caravanned to the capital together. For two months, they and their families squeezed in beside one another as their children played between the rows of tents. They experienced MacArthur’s onslaught together, an early demonstration of racial and gender solidarity not unlike what the Women’s March expects to deliver this year.

The Bonus March was still fresh in the minds of another group of protesters, this time comprised only of African Americans, who used the threat of a mass demonstration to pressure the government for racial justice in 1941. It was the eve of the nation’s entry into World War II, and a labor organization known as the Brotherhood of Sleeping Car Porters initiated a March on Washington Movement that threatened to bring 100,000 African American protesters to the capital on July 1 unless President Roosevelt moved to desegregate the military and order an end to racial discrimination in the burgeoning defense industry. Anxious that reports of racial injustice would damage his credibility with the Allies, Roosevelt blinked on June 25, and this march never took place. In the end, Roosevelt failed to desegregate the military; but he did prohibit discrimination by defense contractors, and established a Fair Employment Practices Committee to mediate disputes.

After Roosevelt desegregated the armed forces, Howard Perry became the first African American US Marine Corps recruit in 1942 (via Wikimedia Commons).

The role of women in this World War II–era movement holds a lesson for the women rising up to oppose Trump’s presidency today. It may be widely known that the 1941 protest was a direct precursor of the 1963 March on Washington. But less well-known is that the full, official name of black union in question, led by A. Philip Randolph, was the Brotherhood of Sleeping Car Porters and Maids. The avid participation of maids, as well as of the union’s Ladies’ Auxiliary, which included porters’ wives, enabled Randolph to up his original participation projection from 10,000 in January of 1941 to 100,000 just a few months later.

Just as significantly, even though Randolph ended up canceling the demonstration, it spawned a March on Washington Movement, with chapters across the country, that persisted until 1946. Women continued as leaders in both the local and national organizations, and drew particular attention to discrimination against black females in the defense industry and other employment sectors. Women organizing this month’s demonstration at both the local and national levels are drawing on the historic organizing role of women—even those who have been forgotten—to create a lasting movement.

Anna Arnold Hedgeman (via Hamline University).

Perhaps the most famous march on Washington in the 20th century took place in August of 1963, when a quarter of a million people united to demand black civil rights. The march brought together white liberals who turned out to support African Americans, as well as Puerto Ricans, Mexican Americans, and Native Americans, in an extraordinary show of unity against racial oppression.

Nevertheless, yearly commemorations of this historic march fail to note unsettling backstories involving women leaders, whose important roles have been largely forgotten. Its top organizers, A. Philip Randolph and Bayard Rustin, did not invite a single woman to speak, not even Rosa Parks—despite strong criticism from prominent black female civil rights advocates, including the one woman on the central organizing committee, Anna Arnold Hedgeman. Ultimately, organizers did arrange for six women, including Parks, to sit on the dais and be honored as women. But as the program shows, none of the ten keynote addresses heard that day was delivered by a woman.

Most Americans remember only one: Dr. Martin Luther King Jr.’s famous “I Have a Dream” speech. Often forgotten is the full name of the event: the March on Washington for Jobs and Freedom. Photographs of the event show hundreds of women bearing signs calling for everything from higher wages and jobs for all to better schools and voting rights. Many are union members. Female domestic and agricultural workers, the backbone of Southern activism since the 1955 Montgomery Bus Boycott, also marched, at a time when federal law excluded them from minimum wages, Social Security, and from union-organizing protections.

Those photographs are testament to the role of women workers in organizing public protests. One thread running through all of these major 20th-century marches is the way civil justice issues involving race, gender, jobs, wage equity, and immigration all tended to intertwine. In the wake of the bitter election of 2016, post-election analyses have focused disproportionately on “the white blue-collar worker,” “the middle class,” or “the 1 percent.” Overlooked are the economic security and job concerns of Latina, black, and other women who toil in service, agricultural, and manufacturing jobs, at wages so low they qualify for food stamps. Such women would be devastated by the social-services restructuring proposed by GOP House Speaker Paul Ryan, of Wisconsin.

As women and men march on Washington once again, the demonstrations of 1913, 1932, 1941, and 1963 hold important lessons. The outward show of “unity” at the Woman Suffrage Procession masked its racism. The 1932 Bonus Army March speaks to the potential for diverse groups to come together in the face of extreme adversity—just as progressives are unifying today in the face of Trump. The 1941 march illustrated how organizing for a demonstration can plant the seeds for a sustained movement. And the solidarity celebrated in 1963 hid the relegation of women leaders to second-class citizenship. Ideally, the Women’s March on Washington will both avoid some of these pitfalls and help women forge new alliances that will last well beyond the event itself.

More by Laurie Green on Not Even Past:
1863 in 1963.
Women and Social Movements in the United States, 1600 – 2000.

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George Forgie discusses the work the Emancipation Proclamation left undone.

How to Survive a Plague: The Inside Story of How Citizens and Science Tamed AIDS, by David France (2016)

By John Carranza

In the 1980s, the United States experienced a new disease that seemed to target young, gay men living in New York City and San Francisco. From the beginning, those doctors and scientists willing to treat members of the gay community remained perplexed as to why these men, their ages ranging from their early twenties to their thirties, were falling ill with rare diseases that would not ordinarily affect someone their age. The earliest name given to this new epidemic was gay related immune deficiency (GRID) before it took the name acquired immune deficiency syndrome (AIDS), which was caused by the human immunodeficiency virus (HIV). The push for scientific advancement and treatment was not readily available to these young men, and many government officials at the state and national levels refused to acknowledge the epidemic that soon spread across the United States and affected groups other than gay men.

David France’s How to Survive a Plague: The Inside Story of How Citizens and Science Tamed AIDS is a complementary work of history to the 2012 documentary of the same name that documented the early years of the AIDS epidemic to the successful discovery a decade later of combination drug therapies that brought people with AIDS from the brink of death back to life. The main actors in France’s sweeping narrative are a group of men and women who formed the AIDS Coalition to Unleash Power, or ACT-UP, devoted to demanding action from the government and pharmaceutical companies for treatment. Their initiatives were influential in saving thousands of lives by the early 1990s.

ACT-UP buttons from the 1980s (via Wikimedia Commons).

ACT-UP began as an informal group of gay men who were dying of opportunistic infections related to the compromised immune systems associated with AIDS. However, as time went on, the epidemic took more lives and the government remained silent, so they took it upon themselves to learn about their illnesses in order to demand government intervention and the development of medical treatments. In this way, many of them became citizen-scientists. They compiled the scientific data made available to them by competing scientists and used it to educate one another and the government officials that they lobbied. They pushed for medications that would treat their opportunistic infections, as well as the virus that causes AIDS once it was discovered. They were also first in realizing the safe sex might lessen the chances a person had for catching this new and mysterious disease.

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AIDS activists in the 1980s (Curve Magazine via the Odyssey Online).

France recounts the activism necessary to win visibility not just for gays, but also for other populations who became affected, such as intravenous drug users and women. ACT-UP’s activism undertook public demonstrations as a means of demanding more scientific research, access to drugs, and lower prices for those drugs once they were identified as possible treatments. In its earliest years of activism, the group modeled itself on the Civil Rights movement of the 1960s by practicing nonviolent civil disobedience and going into traditionally conservative parts of the United States to educate people. ACT-UP petitioned members of Congress for AIDS funding for research, fought with the Food and Drug Administration (FDA) to allow lifesaving drugs onto the market faster, set up needle exchanges for intravenous drug users, and protested on Wall Street. The early stages of ACT-UP’s activism included using the infamous symbol of the pink triangle with SILENCE = DEATH written beneath it, which was made into bumper stickers and posters that could be plastered all over the city, as well as hats and T-shirts. One of the enduring symbols of their activism is the AIDS Memorial Quilt, which was created in San Francisco to remember the lives lost in the epidemic. It made its first appearance on the National Mall in Washington, D.C. in the fall of 1987 when it included more than 1,900 panels.

The AIDS Quilt on the National Mall in 2011 (via Wikimedia Commons).

David France’s book is a great achievement in that he details the events and lives of the people who lived through the AIDS epidemic over the course of approximately thirteen years. France achieves this not simply as a researcher with an eye for historical detail, but also as a person who lived through those events as a journalist. His ability to document the AIDS epidemic in the 1980s resulted in the ability to keenly observe developments while still keeping a certain level of objectivity. France uses extensive archival research, including the papers of the most visible activists and he draws on his own experience. Where possible, France conducted oral interviews with members of ACT-UP who are still alive today. France captures the emotion and frustration of the members of ACT-UP who pushed for access to life saving drugs while negotiating alliances and feuds among members of the group and the scientific community. How to Survive a Plague is essential reading, not only for members of the LGBTQ community, but for everyone who may have been too young or not have been alive during the 1980s and early 1990s when the fight for visibility and medication was still happening. How to Survive a Plague is an excellent example for understanding how activism works, how advocacy for those marginal members of society can be effective, and to show government and public health officials how not to handle a plague.

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Joseph Parrott reviews The Lavender Scare: The Cold War Persecution of Gays and Lesbians in the Federal Government by David K. Johnson (2006).
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Restless Youth: The CIA, Socialist Humanism, and Yugoslavia’s 1968 Student Protests

By Aleksej Demjanski

The 1960s saw an explosion of student activism across the globe. This increase in youth movements for social change was so influential that U.S. President Lyndon B. Johnson had the Central Intelligence Agency illegally monitor student movements both at home and abroad. After some investigation, the CIA produced an over two-hundred-page report, titled “Restless Youth,” which discusses their findings on the activities of students and student groups in the United States as well as nineteen other countries across Asia, Africa, Latin America, Western and Eastern Europe.

vietnam_war_protesters-_1967-_wichita_kans_-_nara_-_283625

Students in Kansas protest in 1967 against the Vietnam War (via Wikimedia Commons).

The report broadly details the general trends of how the “restless youth,” particularly university students, engaged in a range of anti-establishment activism such as university occupations, street marches, and sit-ins. The CIA report analyzes what issues caught the attention of students, whether they organized ad hoc or within existing organizations, how many students were attending universities, how they connected with other social groups, how they transnationally exchanged ideas, and what ideas inspired them to action. Overall, the report argues that many of the students turned to activism because of their frustration with the socioeconomic and political status quo and that they demanded more from their universities, communities, and governments.

The CIA report also notes that many students, mostly American and European, were inspired to protest by “Marxist social criticism” and the writings of C. Wright Mills, Frantz Fanon, and especially the American critical theorist and sociologist Herbert Marcuse. This Marxist social criticism, also known as Marxist or socialist humanism, stresses the importance of Karl Marx’s early writings and the need for a critical praxis directed against capitalism as well as against traditional Soviet or statist Marxism. Herbert Marcuse was a proponent of socialist humanism and significantly collaborated with the most well-known Marxist humanist philosophical movement of the time – Yugoslavia’s Praxis School.

herbert_marcuse_in_newton_massachusetts_1955

Herbert Marcuse in 1955 (via Wikimedia Commons).

The members of Yugoslavia’s Praxis School were prominent professors in the Faculties of Philosophy at both the Zagreb and Belgrade universities who supported Yugoslavia’s protesting university students in 1968. The CIA report has an entire chapter dedicated to the student movement in Yugoslavia, yet, this eleven-page section oddly makes no mention of the Praxis School and the support its members gave to Yugoslavia’s protesting university students. The report clearly makes the connection between Herbert Marcuse, Marxist humanism, and student protests, but it fails to make the broader connection to the socialist humanist Praxis School of Yugoslavia and its affiliates who joined university students in protest in the summer of 1968.

How could the CIA have missed this? Although the authors considered student activism to be a growing threat and a “worldwide phenomenon” fueled in part by this particular philosophical discourse of socialist humanism, they didn’t seem to be interested in the leading socialist humanist movement of the time, despite its influence on students in Yugoslavia and beyond. The Yugoslav government, on the other hand, didn’t miss this connection and became extremely interested in the Praxis School. Although the movement wasn’t pro-capitalist or anti-socialist, the Yugoslav leadership still viewed it as a threat due to its criticism of the ruling party – the League of Communists of Yugoslavia – for not fulfilling its promises to create a more just socialist society. Similar views toward student protests were taken by the authorities in nearby countries: in Czechoslovakia during the Prague Spring and in Poland. The Czechoslovak government also monitored its growing student movement and produced its own report which noted the students’ criticism of Czechoslovak socialism.

The student occupation of the University of Belgrade (via The Modern Historian).

Following the student occupation at Belgrade University in June 1968, the Yugoslav authorities quietly cracked down on dissenting students and professors. The main target was the leading cohort of the Praxis School, professors in the Faculty of Philosophy at Belgrade University. Slowly, but surely, eight professors from Belgrade – Mihailo Markovic, Ljubomir Tadic, Miladin Zivotic, Zagorka Golubovic, Dragoljub Micunovic, Nebojsa Popov, Triva Indjic, and Svetozar Stojanovic – were removed from their professorships at the university. The Yugoslav authorities claimed that the professors were the “ideological inspiration” and “practical organizers” of the student demonstrations and university occupation and as such needed to be stopped at all costs. They had become too influential and were improperly educating students with ideas that the Yugoslav socialist system of “self-management” was flawed. Aside from being sacked from their university positions the professors also lost financial support for their research and funding for their publication, the Praxis journal, was essentially cut. Although the Belgrade professors didn’t organize the protests, their Marxist humanism consciously or unconsciously provided the intellectual platform for students to criticize the Yugoslav system. The CIA was never able to put these pieces of the puzzle together and failed to capture this source of student discontent both at home and abroad.

CIA Report, “Restless Youth,” Intelligence File, National Security File, Box 3, LBJ Library.
Additional Sources:
Mihailo Marković and R. S. Cohen, Yugoslavia: The Rise and Fall of Socialist Humanism: A History of the Praxis Group. (2005)Paulina Bren, “1968 East and West: Visions of Political Change and Student Protest from across the Iron Curtain,” in Transnational moments of change: Europe 1945, 1968, 1989, P. Kenney and G. Horn, eds. (2004)

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