US History Archives - Page 16 of 24

Slavery and Freedom in Savannah

By Leslie M. Harris and Daina Ramey Berry

Slavery and Freedom in Savannah puts African Americans and slavery at the center of the history of a popular tourist destination. The Telfair Museum’s Owens-Thomas House is the most-visited house museum in Savannah. We worked with the museum staff to bring together the latest historical research on the role of African Americans in Savannah and the importance of slavery to the life of the city.

Telfair Museums plans to build on this research by incorporating the history of slavery more fully into its interpretation of the history of the Owens-Thomas house and the people who lived and worked there. This project builds upon some twenty-plus years of collaboration among museum professionals, academic historians, and historical archeologists, enabling major landmarks and historic sites in this nation to begin to tell more fully the history of non-whites and non-elites.

Savannah is a prime location for understanding the centrality of slavery and race to the national and world economy, and the importance of the city to southern landscapes and the southern economy. Because of the great economic and social dominance of rural plantation-based slavery in the Americas, historians have long assumed that that slave labor was not suited to cities and therefore slavery in American cities was insignificant. But a re-examination of slavery in cities throughout the Atlantic World has demonstrated the importance of urban areas to the slave economy and the adaptability of slave labor and slave ownership to metropolitan regions, especially port cities such as Savannah.. Urban slavery was part of, not exceptional to, the slave-based economies of North America and the Atlantic world.

owensthomas19c — Unknown photographer. Late nineteenth-century image of the Owens-Thomas House. Telfair Museums, Savannah, Georgia

Urban communities such as Savannah incorporated slave labor into their economic, social and political frameworks, often from the very beginning of their existence. By the time the Georgia colony was founded in the first third of the eighteenth century, it was difficult for the colonists or the trustees to imagine a world without slavery. Although the trustees, led by James Edward Oglethorpe, instituted a ban on slavery in the colony’s early years, in fact those same founders also requested and received black enslaved laborers from South Carolina to help them construct the city. Despite their own use of slave labor, Oglethorpe and his fellow trustees vigorously opposed proslavery colonists during the 1730s and 1740s. But many colonial residents believed that slave labor was necessary to the success of the colony, and to their pursuit of wealth, and found ways to work around the ban, importing slaves for various uses. By the time the ban was officially lifted in 1751, there were already 400 slaves in Georgia.

Ch 7 Ph 27 — Going to Market- A Scene Near Savannah, Georgia. Harper’s Weekly, 1875 Courtesy of the Library of Congress, Miscellaneous Items in Hight Demand collection, Prints and Photographs Division, LC-USZ62-102153

The slave population in Georgia grew rapidly after the ban on slavery was lifted in 1751. By the eve of the American Revolution, the colony held 16,000 slaves. Almost all of the forced migrants arrived in Georgia through the port of Savannah. Slave labor quickly became central to the economic success of the Georgia colony. Slaves were used to clear land, construct buildings, and cultivate rice and indigo.

Ch 5 Ph 18 — Olivia Alison, Owens-Thomas House Slave Quarters, West Façade Telfair Museums, Savannah, Georgia

The American Revolution and its aftermath was a time of great upheaval for the slave system in Georgia, and in the nation. For some, and particularly for enslaved blacks, it appeared that slavery might be on the verge of ending, even in the South. Despite the on-going struggle between slave-owning whites and blacks seeking freedom, the successful emergence of the slave-based cotton economy in the nineteenth-century in part guaranteed the continuation of slavery. Savannah grew to be the third-largest antebellum exporter of cotton in the South, behind New Orleans and Mobile. Rice and indigo were also important export crops that carried over from the eighteenth-century economy; rice reached its peak production in the region on the eve of the Civil War. Savannah flourished because of its location amid fertile coastal rice plantations, cotton plantations to the west, and Atlantic access to markets for raw materials, slaves, and finished products. The Savannah port also exported significant amounts of lumber and timber. The production of all of these goods involved the use of slave labor. Antebellum Savannah was one of the smaller southern cities by population, lagging far behind New Orleans, Baltimore and Charleston; only Norfolk, Virginia, was smaller in terms of major southern cities. But the enormous wealth produced by slaves is still evident in the gracious squares of the planned city.

1024px-Owens_thomas_house_savannah7323 — Owens-Thomas House today. Sloweking4 (via Wikimedia Commons)

On the eve of the Civil War, Savannah’s commitment to slavery was secure. But its economic success and political position in the south made its capture central to the Union army’s plan to crush the slaveholding republic. Although the city’s beautiful architecture was largely preserved, Sherman’s troops destroyed slavery and, temporarily at least, reordered the relationships between blacks and whites. Following the war, and in the face of strong and sometimes violent white opposition, blacks briefly gained access to the vote and political office, and expanded on antebellum institutions such as churches and schools. For the next forty years, blacks sought to negotiate their new roles as members of a wage-earning working class, hoping to carve a space in which to exercise their full rights as citizens. But by 1900, the gains blacks had made during Reconstruction had been replaced by legal segregation. Whites limited blacks’ access to the political realm, employment, and a host of other rights and privileges of citizenship. In response, Savannah’s blacks became active members of regional and national efforts to continue the march toward freedom and autonomy for African Americans, work that would not see fruition until the mid-1950s, when a series of Supreme Court decisions struck down legal segregation.

Featured image: Owens -Thomas House, Savannah, via Flickr by Denisbin

Here are Berry’s and Harris’s suggested further readings on urban slavery

Student Showcase – The Day the Gridiron Turned Pink

Seth Franco and Dylan Gill
Cedar Bayou Junior School
Junior Division
Group Exhibit

Read Seth and Dylan’s Process Paper

In 2014, female athletics are common in America’s high schools and colleges. But this was not always the case. Prior to the 1972 passage of the Title IX Education Amendment, all male teams received most, if not all, of the resources available for athletics. But in the following decades, female participation in high school and college athletics skyrocketed. In their Texas History Day exhibit, Seth Franco and Dylan Gill explored the history behind this monumental piece of legislation and considered how it changed America–and even their own school:

Indiana Senator Birch Bayh exercises with Title IX athletes at Purdue University, ca. 1970s (Birch Bayh Senate Office - Senatorial Papers of Birch Bayh, Indiana University) — Indiana Senator Birch Bayh exercises with Title IX athletes at Purdue University, ca. 1970s (Birch Bayh Senate Office – Senatorial Papers of Birch Bayh, Indiana University)

This year’s National History Day theme, Rights and Responsibilities, offered many great topics to consider, but we ended up selecting Title IX, which is the law that opened the door to equal access for girls and women across our nation. We chose this topic because we wanted a topic that would be unexpected for two boys. Also, we had a couple of girls that were on our football team this year so we were both wondering how girls were able to participate in a sport that is dominated by males. Before the History Fair this year, we didn’t even know that Title IX existed and even though it seems normal that girls play lots of different sports today, it has not always been that way.

Section from Seth and Dylan’s exhibit shows pink board with photos of women athletes — Section from Seth and Dylan’s exhibit

Our project related to the theme of Rights and Responsibilities because Title IX established the right of gender equity in education, jobs, and sports. Although we are focusing our project on sports because we feel that sports scholarships have offered women the opportunities to further themselves in the education and business world more than ever before, Title IX has made it possible for the door to be opened into many different areas that were previously closed. This historically significant legislation has changed the lives of girls and women across our nation.

A look back on recent Texas History Day projects:

One enslaved man’s attempt to revolt against American slavery

An early pioneer for free press in America

And a look at the brutal world of migrant work during the Great Depression

Student Showcase – A Riot for Rights: Gabriel Prosser’s Slave Revolt

Kristina Delagarza
Hector Garcia Middle School
Junior Division
Individual Website

In August of 1800, Gabriel Prosser, an enslaved blacksmith from a Virginia tobacco plantation, organized a group of about 25 slaves to violently rise up against their masters–and then build an army. But, as was the case with so many slave rebellions, Prosser was betrayed and ultimately put to death for his actions. The rebellion failed, yet Prosser’s legacy lives on. Kristina Delagarza created a Texas History Day website that tells the harrowing story of Gabriel’s revolt and evaluates its place in U.S. history:

A portion of the letter that Mosby Sheppard, Gabriel's white master, sent to Governor James Monroe to warn him about the revolt (The Library of Virginia) — A portion of the letter that Mosby Sheppard, Gabriel’s white master, sent to Governor James Monroe to warn him about the revolt (The Library of Virginia)

Gabriel’s strategy was well-organized. Scheduled for Saturday, August 30, 1800, the revolt would begin with Gabriel seeking revenge on Thomas Henry’s family by killing them. Next, Gabriel would meet the conspirators and head to Richmond for the massacre, making a point to spare groups who were friends of the cause such as African Americans, lower class whites, Quakers, and Methodists. Once in town, Gabriel planned to divide and conquer. One group would start a fire along the shore to create a diversion. Another group would overtake the treasury. The final group would capture the Richmond arsenal to collect more supplies. Once these tasks were completed, the insurgents would march around Richmond, forcing everyone either to agree to the slaves’ liberty or be jailed. Gabriel would carry a flag that read “Death or Liberty”, until the governor of Virginia agreed to their freedom.

Account of Gabriel's execution from the Virginia Argus, Oct. 14, 1800 ( — Account of Gabriel’s execution from the Virginia Argus, Oct. 14, 1800

The night the conspirators returned home due to the storm, a slave named Pharaoh feared being caught. He confided in another slave, Tom, who was not involved with Gabriel’s rebellion. Together, the two men divulged Gabriel’s plans to their master, Mosby Sheppard. Sheppard sent a letter to Governor Monroe informing the governor of Gabriel’s insurrection. When the governor received this letter, he ordered the militia to protect the capitol in Richmond.

A woodcut illustrating the various stages of Nat Turner's 1831 slave rebellion, which was directly influenced by the actions of Gabriel Prosser (Wikipedia) — A woodcut illustrating Nat Turner’s slave rebellion in Virginia, which took place 31 years after Gabriel Prosser’s (Wikipedia)

When Gabriel discovered that the militia was pursuing him, he escaped toward Norfolk, Virginia. He claimed to be a freedman from Norfolk and was allowed on a schooner named “Mary.” A slave named Billy, who was also aboard the “Mary,” knew that there was a $300 reward for Gabriel’s capture. Hoping to buy his freedom, Billy told Sheriff John Moss about Gabriel’s whereabouts. However, since Billy was a slave, he was given less money than what was promised, so he did not have enough money to buy his liberty. On September 23, Gabriel was captured and sent to the Richmond penitentiary. In October, while on trial, Gabriel refused to testify. However, Gabriel was convicted due to what others said in their trials. He was hanged on October 10, 1800 with around twenty-six other insurrectionists.

More great work from Texas middle and high school students:

An early pioneer for free press in America

A look at the brutal world of migrant work during the Great Depression

And how Treme became one of New Orleans’s most iconic neighborhoods

Student Showcase – Truth is a Defense: John Peter Zenger and Freedom of the Press

Jonathan M. Garcia
Ross S. Sterling High School
Senior Division
Individual Exhibit

Read Jonathan’s Process Paper

John Peter Zenger may not be a household name today, but he was a crucial figure in the history of free press in America. In 1734, authorities in New York City arrested the German immigrant for criticizing the colonial government in his newspaper, The New York Weekly Journal. However, no jury ever convicted Zenger, a major victory for Zenger and his right to print freely.

Jonathan M. Garcia designed an exhibit outlining this remarkable journalist and his contributions to American history. Jonathan talked about how he came to this topic in his process paper:

My topic, rights and responsibilities of the press, relates to this year’s theme, “Rights and Responsibilities in History” in many ways. Freedom of the press comes with rights and responsibilities. In the 1700s, American journalists did have the freedom that exists today. John Peter Zenger, a German immigrant, printed The New York Weekly Journal and was put on trial for libel because he published articles that questioned the government and its integrity. Zenger was found not guilty. This trial was an important step toward the freedom of the American press. However, freedom of the press was not truly known until the First Amendment was passed. Once the First Amendment was passed, publishers felt that they were able to express their views more freely. A democracy cannot exist in the modern world without free press.

Another section of Jonathan's exhibit — A section of Jonathan’s Texas History Day exhibit

The press is an essential weapon against a corrupt government who holds power. Newspapers and other forms of media allow for ideas, even those that voice opposition. However, with these rights does come responsibilities. Today, some people feel the press has too much freedom and question how much is too much information. Celebrities and politicians often fear the paparazzi and having their private lives exposed for everyone to see. The rights of journalists have increased since John Peter Zenger was a publisher and now the responsibilities of the press are even more important for keeping the public informed without overstepping rights to privacy.

More great work from Texas high school and middle school students:

The story of the “little lady who wrote the book that started this great war”

The harsh world of migrant work during the Great Depression

And the history behind one of New Orleans’s most iconic neighborhoods

Student Showcase – The Book that Started this Great War: Opening Eyes to Oppression One Page at a Time

Haley Miller
Waco High School
Individual Performance
Senior Division

Read Haley’s Process Paper

Harriet Beecher Stowe’s Uncle Tom’s Cabin was far more than just a novel–it was a dramatic literary attack on the immorality of slave holding. Over 300,000 Americans bought a copy in 1852 alone, making it one of the most widely-read abolitionist texts in American history.

In order to explain the abolitionist message of Uncle Tom’s Cabin, Haley Miller decided to assume the dramatic role of Harriet Beecher Stowe and let her tell the tale. Haley talked about the inspiration behind this unique project and the process of performing as one of America’s most famous writers.

First edition printing of "Uncle Tom's Cabin," 1952 (Wikipedia) — First edition printing of “Uncle Tom’s Cabin,” 1952 (Wikipedia)

Last year in my U.S. History class, I learned about Uncle Tom’s Cabin as a major event in the Abolitionist Movement. It shocked me that Lincoln described its author as “the little lady who wrote the book that started this great war!” I decided to read the novel over the summer to understand its impact on slavery. It truly touched me the same way it touched earlier readers upon its initial release.

Harriet Beecher Stowe, 1852 (Gurney & Sons - Bowdoin College Museum of Art) — Harriet Beecher Stowe, 1852 (Gurney & Sons – Bowdoin College Museum of Art)

I chose the individual performance category because I have enjoyed my past experiences in living history. The book’s author seemed to me the best person to tell its story. As I created my script, I decided to emphasize Stowe’s events that urged her to write Uncle Tom’s Cabin and the reaction of the public to the bestselling novel of the nineteenth century. My performance is set in the parlor of Stowe’s home on the 40^th anniversary of the book’s publishing, as if Stowe were responding to questions from reporters. Many of the statements I incorporated are from her letters. Since Stowe’s actions were motivated by her Christian beliefs, I used many biblical references to explain her thoughts.

A slave trading business in Atlanta, 1864 (Wikipedia)

The publishing of Uncle Tom’s Cabin fits the theme, “Rights and Responsibilities in History,” because it equated slaves with whites and spoke out against the Southern system of labor. Stowe explained that, as the Lord’s children, blacks deserve to have united families and to be treated as humans. Stowe believed that God was speaking through her with Uncle Tom’s Cabin, and that it was her Christian responsibility to expose the cruelty of the South. After reading the novel, many felt an obligation to join the Abolitionist Movement to save “Uncle Toms” throughout the United States and to give slaves the right to avoid oppression. It called Christians to put morals over monetary values because, as Galatians 3:28 states, “There is neither Jew nor Greek, neither slave nor free, nor is there male or female, for you are all one in Christ Jesus.” Uncle Tom’s Cabin reaffirmed what our founding fathers wrote, that all men are created equal.

Catch up on Texas History Day:

The harsh world of migrant work during the Great Depression

The history behind one of New Orleans’s most iconic neighborhoods

And the story of Douglas MacArthur, right down to his corn cob pipe

Show & Tell: The Video Essay as History Assignment

From the editor: As our thoughts turn back to teaching, Not Even Past turns back to some of our posts from 2013-14 about new and best teaching experiences. (August 15, 2014)

As the school year comes to a close, we end our series of monthly features on teaching history with a creative assignment devised by one of our US History professors. Instead of assigning only written or oral work, Robert Olwell was one of a handful of History faculty who asked their students to make video essays on specific topics related to the course. On this page, Olwell tells us about the assignment and we include some of the best of the videos his students created. Below we link to the instructions Olwell gave to the students. And throughout the month of May, we will post video essays our students produced in other History Department courses. (May 1, 2014)

By Robert Olwell

In the fall of 2013 I taught the first half of the US history survey course (HIS 315K), which offers a treatment of the major themes of American History from 1492-1865. There was nothing unusual in this. I have taught 315K at least once a year (and often twice) since I came to UT twenty years ago. The course is designed as a lecture course, with assigned readings, and four in-class essay exams. The enrollment is generally 320 students. This time however, my enrollment was capped at only 160. The relatively small number allowed me to conduct a pedagogical experiment. In addition to their individual written essay exams, I assigned each of my students the task of working with three classmates to create a short “video essay.” Their task might fairly be described as a producing a brief research report in which they present their findings not on paper but on the screen. My hope was to enlist students’ familiarity and fascination with digital media in the cause of history and pedagogy.

In order to keep control of the project, I made several command decisions. First, I divided the class into forty teams of four students each. I allowed students no choice of partners but simply used the class roll and the alphabet to make the groups (hence team members’ last names often start with the same letter). Second, I gave the groups no choice as to their topic. I created a list of forty topics that I deemed suitable (i.e., could easily be presented in a four-five minute video) and assigned one topic to each group.

As the rubric that I posted for the assignment indicates, by far the most important part of their task was the first one: writing the “script.” In late October, my Teaching Assistants and I poured over the forty, ten-page- long scripts. (Each TA looked at ten scripts and I looked at all of them.) Our aim was to offer historical critiques and suggestions, and to make sure the students were on the right track as regards sources, bibliography, and so on. We acted more as “historical consultants” to their projects than as producers. Having never made or posted a video myself, I could offer them little or no assistance in that regard. Instead, I relied on the students’ own facility with visual and digital media to carry them through. (Having watched my two teen-aged daughters produce videos both as school projects and for fun, I rightly suspected my students would be more than capable of fulfilling this part of the assignment on their own.)

Overall, I would judge the “video essay” project to have been a great success. In their peer evaluations most students agreed; some wrote that it was the most interesting thing they had ever done in a history class. The standard of the finished videos was quite high (the average grade was a B+). There were some difficulties, of course. Some of the groups did not work well together and some students did not pull their weight. The final part of the assignment, peer evaluation, was included to address this possibility. However, most groups did cooperate effectively and I used the peer evaluations as often to reward those students acknowledged by their teammates to have been project leaders, as to punish the slackers.

Would I do it again? Yes, but. Next time, I would probably make the project optional (perhaps replacing one of the written exams), and allow students to make their own teams and choose their own projects.

Here is the assignment sheet and rubric that I handed out to the students.

And here are the six video essays that I deemed the best of the forty produced by my students last fall.

Cahokia
By Valerie Salina, Jeffrey A. Sendejar, Victor Seth, and Sharmin Sharif

The 54th Massachusetts Volunteer Infantry Regiment (1863-65)
By Madeline Christensen, Nathan Cliett, Rebecca Coughlin, and Corbin Cruz

Anne Hutchinson
By Justin Gardner, Rishi Garg, Yanni Georghiades, and Rachelle Gerstner

The Book Of Negroes
By Will Wood, Anfernee Young, Qin Zhang, and Sally Zhang

Dr. Josiah Nott
By Salina Rosales, Felipe Rubin, and Hunter Ruffin

New Amsterdam
By Evan Taylor-Adair, Oliver Thompson, Kimberly Tobias, and Reynaldo Torres Arellano

Watch for more student videos in the coming weeks.

In the meantime, revisit Blake Scott’s examination of the coming of tourism to the Panamanian rain forest: I am Tourism/Yo soy Turismo

And check out other stories on teaching and learning:

Also by Robert Olwell, You Say You Want a Revolution? Reenacting History in the Classroom

Video assignments by Jacqueline Jones, Students Debating History: Another Look at the Video Essay

Penne Restad and Karl Hagstrom Miller on Teaching

Student Showcase – The Impact of the Great Depression Towards Rights and Responsibilities of Migrant Workers

Korbin San Miguel
St. Matthew Catholic School
Junior Division
Individual Documentary

Read Korbin’s Process Paper

The Great Depression was a period of high unemployment and extreme poverty. But even those who managed to find work often found themselves underpaid and exploited. Korbin San Miguel created a Texas History Day documentary on migratory farm laborers during the Great Depression and the oppressive work conditions they often faced. In his process paper, Korbin discussed the inspirations behind this project, including a classic piece of fiction:

One of Dorothea Lange's iconic photographs of Florence Owens Thompson, a migrant worker, and her family during the Great Depression (Library of Congress) — One of Dorothea Lange’s iconic photographs of Florence Owens Thompson, a migrant worker, and her family during the Great Depression (Library of Congress)

In trying to determine a suitable topic for my research, I consider looking though my grandfather’s oil history books to get ideas. While looking through a stack of books, I found The Grapes of Wrath, a novel of historical fiction that takes place during the Great Depression. After reading the book’s depiction of migrant farmworkers and the harsh exploitation they faced, I knew that I could tie in “rights and responsibilities” with this profound yet compelling subject. I was sure that this was an interesting topic to pursue for my History Fair project.

Group of Florida migrants near Shawboro, North Carolina on their way to Cranbury, New Jersey, to pick potatoes (Library of Congress)

My documentary connects to the theme because it significantly portrays the history of the plight of migrant workers. It expresses the history of the persistent exploitation of migrant farmer workers and their families. With no rights or laws to protect them from mistreatment, they were forced to accept demanding labor which brought hardship and agony. They were entitled to basic human rights but farm owners exploited the migrant workers and took no responsibility for their basic rights and humanity.

More Texas History projects on NEP:

The story behind one of New Orleans’s most iconic neighborhoods

The life of Douglas MacArthur, right down to his corn cob pipe

A project that captures the Orwellian reign of Joseph Stalin

Student Showcase – Equal in the Eyes of God: Civil Rights Activist Joan Trumpauer Mulholland

Alexis Speer
Nimitz High School
Senior Division
Individual Website

Martin Luther King Jr., Malcolm X, John Lewis–these are all familiar names in the history of America’s Civil Rights Movement. But what about Joan Trumpauer Mulholland? A white woman raised in the Deep South, Mulholland became active in non-violent campaigns against racial segregation. In addition to participating in numerous sit-ins, Mulholland also rode with the iconic Freedom Riders registering African-Americans to vote across the South, for which she was incarcerated in Mississippi’s notorious Parchman Penitentiary at the age of 19.

Alexis Speer’s website, “Equal in the Eyes of God: Civil Rights Activist Joan Trumpauer Mulholland” tells the remarkable story of this remarkable woman. Her site explores Mulholland’s important contributions to the Civil Rights Movement and even includes an interview with the activist herself:

Mulholland participating in a sit-in in Northern Virginia. ("An Ordinary Hero," Dir. Loki Mulholland. Taylor Street Films, 2013) — Mulholland participating in a sit-in in Northern Virginia. (“An Ordinary Hero,” Dir. Loki Mulholland. Taylor Street Films, 2013)

Q: What inspired you or motivated you to become active in the Civil Rights Movement?

A: I think my church did. We had to memorize Bible verses of how to treat each other, like “Do unto others as you would have them do unto you” and “Love thy neighbor as thy self.” When I got to high school, we had to memorize the Declaration of Independence, which says “We hold these truths to be self-evident, that all men are created equal.” The problem was that we didn’t practice what we were being taught. We had to do it. This is like saying “practice what you preach.” I felt that was the honest thing to do.

Q: Why did you feel it was your responsibility to help gain equal rights for all Americans?

A: I could see that we weren’t doing what we said we believed we should do. I felt I should of done my part to make it better for everyone, to be honest.

Fred Blackwell's photograph of the sit-in at the Woolworth's in Jackson, Mississippi. The woman with the back of her head facing the camera is Joan Mulholland — Fred Blackwell’s photograph of the sit-in at the Woolworth’s in Jackson, Mississippi. The woman with the back of her head facing the camera is Joan Mulholland

Q: How was your involvement in several nonviolent protests perceived by the public? What was the main argument against your involvement?

A: Well, for one we were breaking the law. Some people felt that according to religion God didn’t mean for us to mix, like cats and dogs don’t mix. People felt that the races should be kept separate, like how animals are kept separate. Also, people of the South, and other parts of the country, had grown up with society, the religions, and the law stating the races to be kept separate… With all that said, we were in fact breaking the law. People just felt that we weren’t meant to be that way, with people mixed together.

Mulholland's mugshot after her arrest. (Etheridge, Eric. Breach of Peace: Portraits of the 1961 Mississippi Freedom Riders. Atlas & Co., 2008) — Mulholland’s mugshot after her arrest. (Etheridge, Eric. Breach of Peace: Portraits of the 1961 Mississippi Freedom Riders. Atlas & Co., 2008)

Q: What was your experience like during your imprisonment at Parchman? Why were the Freedom Riders being transferred to Parchman?

A: Well, I think the idea was to intimidate us because Parchman was absolutely notorious. It was an awful, awful place. So, they were trying to frighten us so that no more Freedom Riders were trying to come. Another thing was that they had begun to run out of room in Jackson, the jail was starting to overflow. In the white women’s cell, there were 17 of us and we had less than 3 square feet of room space each, if you count under the bunk. It was pretty crowded… At Parchman the conditions were actually better, we had more room, better food, and it was a lot cleaner. But, you were really cut off from other people besides the lawyer that would come up once a week… So, you were completely isolated and at the mercy of the jailor. People have been tortured and killed before. The rabbi of Jackson came up every week… and prayed with us. He would tell us what was going on in the world and let our parent’s know that he had seen us and that we were okay.

More great work from Texas students:

The life of Douglas MacArthur, right down to his corn cob pipe

A project that captures the Orwellian reign of Joseph Stalin

And a website on the global influence of one man’s non-violent philosophy

Student Showcase – From the Ashes: MacArthur’s Responsibility for Rebuilding Japan

Jake Manlove
Rockport-Fulton Middle School
Junior Division
Individual Performance

Read Jake’s Process Paper

General Douglas MacArthur was a giant of the 20th-century world. After successfully leading Allied troops to victory in the Pacific, he oversaw the post-war occupation of Japan, a time of astonishing political, economic and social change across the country. But what kind of man was he? For Texas History Day, Jake Manlove researched the life and work of General MacArthur. But he also wanted to understand how this iconic American dressed and acted in daily life. Read about the work Jake did for his performance project:

Douglas MacArthur, 1945 (U.S. National Archives)

I wanted to do a performance because I have done performances for the past two years and liked working with props and costumes. l decided to portray General Douglas MacArthur, since he was Supreme Commander of Allied Powers (SCAP) and was the center of reforms undertaken in post-war Japan. I wanted my props to be historically accurate. My research on MacArthur’s uniform led to reenactment pieces purchased on EBay including an accurate hat and pipe. I was inspired to use a slide projector after l found unpublished photos taken in Japan by MacArthur’s personal driver at the Texas Tech University Library. I feel that the photos represent key points of the rebuilding and provide a unique perspective to my performance.

MacArthur signs the Japanese surrender document aboard the USS Missouri (National Archives and Records Administration)

MacArthur’s responsibility for rebuilding Japan fits the theme of Rights and Responsibilities in several aspects. President Truman accepted responsibility for dropping the atomic bombs on Japan. General MacArthur thought that violated the rights of Japanese women and children who were not soldiers, which addresses actions that are issues of morality. MacArthur also accepted responsibility for reconstructing Japan and created the new Japanese Constitution to guarantee the democratic rights of Japanese citizens after the occupation ended. MacArthur taking responsibility for Truman’s destruction of Japan helped them not only recover but prosper over the years.

Catch up on more remarkable THD projects:

A performance on the Orwellian reign of Joseph Stalin

A website on the global influence of one man’s non-violent philosophy

The story of “America’s Dirty Little Secret”

Why We Don’t Go to the Moon Anymore: The Space Program and the Challenge to Scientific Thinking

by Matthew Tribbe

This month marks the forty-fifth anniversary of the Apollo 11 moon landing. To understand Apollo’s place in history, it might be helpful to go back forty-four rather than forty-five years, to the very first anniversary of the event in 1970. That July, several newspapers conducted informal surveys that revealed large majorities of Americans could no longer remember the name of Neil Armstrong, the first man to walk on the moon. This does not mean they forgot the event — few who watched it ever forgot the event — but it suggests that we need to reconsider what Apollo meant to Americans at the time, and what it can tell us about the history of the 1960s and 1970s.

Dave Eggers’s new novel, Your Fathers, Where Are They? And the Prophets, Do They Live Forever?, opens with a disturbed man peppering an astronaut he has kidnapped with questions about why the United States has not revisited the moon since the early 1970s. America, Eggers’s protagonist complains, is not living up to its promise — a failure seen clearly in its betrayal of the space program. This is a common complaint among the many Americans who yearn to return to an aggressive program of human exploration, and to whom it makes no sense that the United States called it quits after the Apollo program ended in 1972.

The truth is, sending men to the moon in 1969 did not make sense to a majority of Americans in the first place, let alone continuing with an ambitious effort to send astronauts on to Mars or permanent space colonies, as advocates urged. In fact, with the exception of a brief period following Apollo 11, poll after poll in the late 1960s revealed a public that disapproved of the high cost of the moon race, the rush to complete it before 1970, and the misplaced priorities it represented. Beneath all the celebratory rhetoric and vague notions that Apollo somehow changed everything, was a realization that it really had not changed much at all. It certainly did not inaugurate any “new era” in history, as many assumed it would. Instead, Americans grew indifferent to the program shortly after the first landing, as the rapid dismissal of Armstrong from the national consciousness indicated. In 1970, the final three planned Apollo missions — what would have been Apollos 18, 19, and 20 — were cancelled, and few Americans complained.

Space advocates in the 1970s envisioned a near future of Mars missions and permanent space colonies, like the one pictured here. With public and political support dwindling, however, NASA had to settle for the technologically impressive but much less ambitious shuttle program. Courtesy NASA Ames Research Center

What happened? Why didn’t Apollo even complete its original plan of ten moon landings, let alone fundamentally alter history? There are some obvious reasons. The Cold War, Apollo’s original impetus, had eased considerably by the late 1960s, and with the moon race won there was little interest in continuing an expensive crash program of exploration. There were also more pressing social issues (and a divisive war) to deal with at the time, eroding NASA’s budget and scuttling any ambitious post-Apollo agenda.

But there is another significant reason why human space exploration not only waned after Apollo but also why Apollo itself failed to have the impact most expected it would: cultural changes in the late 1960s undermined interest in the kind of progress Apollo symbolized. By 1969, the Space Age values that were associated with Apollo — faith in rational progress, optimism that science and technology would continue to propel the nation toward an ever brighter future — were being challenged not just by a growing skepticism of technology, which was expressed throughout popular and intellectual culture, but by a broader anti-rationalist backlash that first emerged in the counterculture before becoming mainstream by the early 1970s.

This anti-rationalism, and its penetration into mainstream culture, can be seen in the reaction to Apollo of one well-known American: Charles Lindbergh. Life — the magazine of Middle America — in 1969 asked Lindbergh to pen a reflection on Apollo. He refused, and instead sent a letter that Life published in which he claimed he no longer believed rationality was the proper path to understanding the universe. “In instinct rather than intellect lay the cosmic plan of life,” he wrote, anticipating not further space travel of the Apollo variety, but, in language reminiscent of the mystical ending of the contemporaneous 2001: A Space Odyssey, “voyages inconceivable by our 20th century rationality . . . through peripheries untouched by time and space.” “Will we discover that only without spaceships can we reach the galaxies?” he asked in closing, and his answer was yes: “To venture beyond the fantastic accomplishments of this physically fantastic age, sensory perception must combine with the extrasensory. . . . I believe it is through sensing and thinking about such concepts that great adventures of the future will be found.”

Lindbergh was far from alone with these sentiments, as evidenced by the overwhelmingly positive letters to the editor they drew. American culture by 1969 was moving away from the rationality that undergirded the Apollo missions, as Americans began investing more importance in non-rational perspectives — in religion and mysticism, mystery and magic; in meditation or ecstatic prayer rather than in shooting men to the moon, in journeys of personal discovery over journeys to other planets. Apollo was thrilling to most who watched it, but it failed to offer sufficient deeper meaning in a culture that was beginning to eschew the rationalist version of progress it represented.

So, why didn’t Apollo make a bigger splash? Why did it mark the end of an era of human exploration rather than the beginning? In short, “the Sixties” happened, and the space program has never recovered. It is entirely possible that, when viewed from its 100th or (if we last so long) 1000th anniversary, Apollo will indeed be considered the beginning of a space-faring era that is yet to come. In the meantime, understanding the retreat away from the Space Age’s rationalist culture not only helps us understand what happened to the space program after Apollo, but also what happened to the United States in that maelstrom we call “the Sixties.”

Matthew Tribbe is a Visiting Assistant Professor of History at the University of Connecticut, and the author of No Requiem for the Space Age: The Apollo Moon Landings and American Culture.

This essay was originally posted on the Oxford University Press Blog

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