Posted by: Ed Darrell | August 21, 2014

Fly the flag August 21, for Hawaii Statehood Day (1959)

A newsboy happily hawks the Honolulu Star-Bulletin with the headline showing the state had achieved statehood, August 21, 1959.  Star-Bulletin photo

13-year-old paperboy Chester Kahapea happily hawks a commemorative edition of the Honolulu Star-Bulletin with the headline showing the state had achieved statehood after the U.S. House of Representatives passed the law authorizing Hawaii as a state. Star-Bulletin photo by Murray Befeler.

Hawaii’s official statehood day is August 21, commemorating the day in 1959 when Hawaii was recognized as a member of the union of the United States of America. Hawaiians should fly their flags to day in honor of the date (you may, too).

Hawaii formally celebrates the day on the third Friday in August (last Friday, for 2013). I hope you joined in the festivities (it’s a holiday in Hawaii) — but under the U.S. Flag Code, you may certainly fly your flags on August 21, regardless which day of the week that is.

Specimen copy of the ballot used by Hawaiians in a June 27, 1959, plebiscite to approve conditions of statehood.  Image from Hawaii Magazine, 2009

Specimen copy of the ballot used by Hawaiians in a June 27, 1959, plebiscite to approve conditions of statehood. Image from Hawaii Magazine, 2009

After the U.S. annexed Hawaii in 1898 (in action separate from the Spanish-American War) attempts at getting Hawaii admitted as a state got rolling. After World War II, with the strategic importance of the islands firmly implanted in Americans’ minds, the project picked up some steam. Still, it was 14 years after the end of the war that agreements were worked out between the people of Hawaii, the Hawaiian royal family, Congress and the executive branch. The deal passed into law had to be ratified by a plebiscite among Hawaiian citizens. The proposition won approval with 94% of votes in favor.

Some native Hawaiian opposition to statehood arose later, and deference to those complaints has muted statehood celebrations in the 21st century.

Other than the tiny handful of loudmouth birthers, most Americans today are happy to have Hawaii as a state, the fifth richest in the U.S. by personal income. The nation has a lot of good and great beaches, but the idea of catching sun and surf in Hawaii on vacation might be considered an idealized part of the American dream.

U.S. and Hawaii flags flying together.

U.S. and Hawaii flags flying together.

More:

From Prologue, the blog of the National Archives: This petition, rolled onto a wooden spool, was signed by 116,000 supporters of Hawaii statehood and presented to the U.S. Senate on February 26, 1954. (RG 46, Records of the U.S. Senate)

From Prologue, the blog of the National Archives: This petition, rolled onto a wooden spool, was signed by 116,000 supporters of Hawaii statehood and presented to the U.S. Senate on February 26, 1954. (RG 46, Records of the U.S. Senate)

U.S. postage stamp issued in 2009 commemorating the 50th anniversary of Hawaii's admission to the union.

U.S. postage stamp issued in 2009 commemorating the 50th anniversary of Hawaii’s admission to the union.

Contrast the first class postage price above with the airmail postage price of this stamp issued in 1959 — August 21, 1959 7¢ Rose Hawaii Statehood C55 26432. Wikipedia image

Contrast the first class postage price above with the airmail postage price of this stamp issued in 1959 — August 21, 1959 7¢ Rose Hawaii Statehood stamp. Wikipedia image

Posted by: Ed Darrell | August 9, 2014

Remembering Nagazaki, 69 years later

A roundup of thoughts on Twitter and elsewhere.

From The Bulletin of Atomic Scientists:

At the end of the day, it can be worthwhile on the Hiroshima and Nagasaki anniversaries to think about the personal and the emotional—while keeping such clinical data in mind and ready to hand when it is necessary to debate proponents of ideas such as “battlefield nuclear weapons,” “limited nuclear war,” and the use of select nuclear strikes as a form of “de-escalation.”

Therefore, perhaps the most compelling of the stories in the Bulletin archive is a first-person recollection, Hiroshima Memories, by Hideko Tamura Friedman, who was just a young girl back on August 6, 1945. After moving to the United States and becoming a therapist in private practice and a part-time social worker in the Radiation Oncology Department at the University of Chicago Hospitals, Hideko excerpted this 1995 article from a longer, unpublished manuscript she was working on.

Hideko describes how she was reading a book when “a huge band of white light fell from the sky down to the trees.” She jumped up and hid behind a large pillar as an explosion shook the earth and pieces of the roof fell about her.

Hideko survived; some members of her family did not. “My father,” she wrote in in a heart-rending statement of fact, “brought Mama’s ashes home in his army handkerchief.”

Editor’s note: The Bulletin’s archives from 1945 to 1998, complete with the original covers and artwork, can be found here. http://books.google.ca/books?id=-wsAAAAAMBAJ&source=gbs_all_issues_r&cad=1. Anything after 1998 can be found via the search engine on the Bulletin’s home page.

Even the cross was bent by the blast.

Much has changed since I wrote most of the post, below, in 2009. The number of years, perhaps (and I’ve changed them in the text). Not enough else.

The Obama Administration made some progress in getting Iran to the table to talk non-proliferation of nuclear weapons. START was renewed. But not much more.

We’re left with the hope that this was the last time atomic weapons are used.

Stars and Stripes posted this short video of the ceremonies held in 2011 in Peace Park in Nagasaki

21

Stars and Stripes said:

A memorial service was held at the Nagasaki Peace Park on Aug. 9, 2011, the 66th anniversary of the atomic bomb being dropped on the city at the tail end of World War II. The ceremony was attended by dignitaries from 44 countries – including an envoy from the United States – to honor the more than 155,000 people who were claimed by the bomb, including the 80,000 killed instantly.

The service came three days after one similar in Hiroshima, and marked the first time in history that an envoy from the United States attended both services.

In the wake of the March 11 disaster, Japanese officials called for the abolition of nuclear weapons and also for renewable sources of energy to replace nuclear power.

Below is mostly an encore post:

Nuclear anniversaries have been ignored again this year, it seems to me.

Ceremony in Nagasaki marked the remembrance of the victims of the second atomic weapon used in war, which was detonated over Nagasaki on August 9, 1945. Agence France Press reported (in 2009):

Nagasaki’s mayor, marking the 64th anniversary [66th in 2011] of his city’s atomic bombing by the United States, called on Sunday on the leaders of nuclear-armed powers to visit the site and build a nuclear-free world.

Hiroshima and Nagasaki, map by CNN

Hiroshima and Nagasaki, map by CNN

Tomihisa Tanoue urged world leaders from both declared nuclear powers and others such as Iran, Israel and North Korea to visit the city in southwestern Japan.

“I am sure anyone who visits here would feel the sorrow of the victims and be shaken by it,” the mayor said in an address at an annual ceremony commemorating the 1945 bombing.

A minute of silence was observed at 11:02 am (0202 GMT), when the US bomb exploded above the city, killing roughly 74,000 people. The bombing followed one a week before in Hiroshima and hastened Japan’s surrender in World War II.

Tanoue said an April speech by US President Barack Obama in Prague, where Obama pledged to build a world with no nuclear weapons, “impressed” the residents of Nagasaki.

“The Japanese government must support the Prague speech. As a nation that has come under nuclear attack, Japan must lead the international community” in abolishing the weapons, he said.

Similar appeals were made Thursday when Hiroshima marked the anniversary of its bombing, which killed 140,000 people.

At the Nagasaki ceremony, Prime Minister Taro Aso reiterated the Japanese government’s anti-nuclear stance, three weeks ahead of national elections that he is tipped to lose.

Aso raised eyebrows at the Hiroshima ceremony, when he pledged to work toward abolishing nuclear weapons but later told reporters that he thought it was “unimaginable” to attain a nuclear-free world.

Similar ceremonies, and similar pleas for nuclear non-proliferation marked the August 6 anniversary of the atomic bomb drop on Hiroshima. The Chinese news agency Xinhua reported:

Some 50,000 people gathered Thursday at the peace park in Hiroshima to mourn the 64th anniversary of the atomic bombing of the city by U.S. forces during the World War II.

Hiroshima Mayor Tadatoshi Akiba delivered a peace declaration, calling for the abolition of nuclear weapons by 2020.

“The hibakusha still suffer a hell that continues,” said Akiba.

“The Japanese government should support hibakusha, including those who were victims of black rain and those who live overseas,” he said.

Japanese Prime Minister Taro Aso delivers a speech in front of the Memorial Cenotaph during the Hiroshima Peace Memorial Ceremony in Hiroshima, western Japan on Aug. 6, 2009. Hiroshima on Thursday mourned the 64th anniversary of the atomic bombing of the city by U.S. forces during the World War II. (Xinhua/Ren Zhenglai)

“Japanese Prime Minister Taro Aso delivers a speech in front of the Memorial Cenotaph during the Hiroshima Peace Memorial Ceremony in Hiroshima, western Japan on Aug. 6, 2009. Hiroshima on Thursday mourned the 64th anniversary of the atomic bombing of the city by U.S. forces during the World War II. (Xinhua/Ren Zhenglai)”

It was reported Wednesday that the Japanese government aims to come to an agreement with all atomic bomb survivors who have sued the government for financial support to help them pay medical bills for illnesses related to the bombings of Hiroshima and Nagasaki.

Akiba also said “The year 2020 is important as we want to enter a world without nuclear weapons with as many hibakusha as possible. We call on the world to join forces with us to eliminate all nuclear weapons by 2020.”

Referring to the movements such as the environmentalists, Akibasaid, “Global democracy that respects the will of the world and respects the power of the people has begun to grow.”

“We have the power. We have the responsibility. We are the Obamajority. And we can abolish nuclear weapons. Yes we can,” said the mayor.

On Wednesday, Akiba urged the people around the world to join the city’s efforts to abolish nuclear weapons in response to U.S. President Barack Obama’ s appeal for a world free of nuclear weapons.

During the 50-minute memorial ceremony, a moment of silence was observed at 8:15 a.m., the time the atomic bomb detonated over Hiroshima 64 years ago, killing nearly 100,000 people in a blink.

This in a week when two burgeoning new nuclear powers, Iran and North Korea, continue to claim they will flout non-proliferation agreements for their own self defense. [Still true in 2014, alas.]

The question obtains on nuclear issues as well as genocides: When does “never again” start?

It’s up to you and me. What have you done to make “never again” with atomic weapons, start now?

Other related posts at Millard Fillmore’s Bathtub:

This is an encore post.

This is an encore post.

Posted by: Ed Darrell | August 9, 2014

Remembering Hiroshima in 2014

A few notes from Twitter.

Posted by: Ed Darrell | August 9, 2014

August 6, 1945: Atomic bomb dropped on Hiroshima

<strong><em>[Still true, from last year, with minor edits.]</em></strong>

<img class=”zemanta-img-inserted zemanta-img-configured” title=”A-Bomb Dome in Hiroshima, Japan” src=”http://upload.wikimedia.org/wikipedia/commons/5/51/A-Bomb_Dome.jpg” alt=”A-Bomb Dome in Hiroshima, Japan” width=”451″ height=”313″ /> A-Bomb Dome in Hiroshima, Japan Wikipedia image

As a Utah Downwinder, I fight depressing ideas every August 6, and August 9.

The first atomic bomb used in war was dropped by my nation on August 6, 1945.  The second, on August 9.  Hiroshima, then Nagasaki, were the targets.

I know the arguments, both ways.  I feel certain my Uncle Leo B. Stewart’s life was saved by the bombs — and the lives of probably two or three million more Americans, and five or ten million Japanese.  And still I am troubled.

I’m troubled that there seems to be so little attention paid to the anniversary in the U.S.  Year by year, it gets tougher to get news out of remembrance ceremonies in Japan.  Here are some Twitter notes on the day.  I may be back with more, later.

This comes from a pseudo-Truman, but it’s an accurate reflection of the angst Truman went through; once he made the decision, he did not have doubts that it was the right one.

Fortunately, in 68 years since, no other nuclear device has ever been used in war. May we have a planet that never sees their use in war, again.

<em><strong>More:</strong></em>
<ul class=”zemanta-article-ul”>
<li class=”zemanta-article-ul-li”><a href=”http://japandailypress.com/hiroshima-commemorates-68th-atomic-bombing-anniversary-0633370/&#8221; target=”_blank”>Hiroshima commemorates 68th atomic bombing anniversary</a> (japandailypress.com)</li>
<li class=”zemanta-article-ul-li”><a href=”http://www.voanews.com/media/photogallery/1724211.html&#8221; target=”_blank”>Japan Marks Hiroshima Bombing Anniversary</a> (voanews.com)</li>
<li class=”zemanta-article-ul-li”><a href=”http://peaceblog.wordpress.com/2013/08/06/3925/&#8221; target=”_blank”>Song from Hiroshima on the 68th anniversary of the atomic bombing</a> (peaceblog.wordpress.com)</li>
<li class=”zemanta-article-ul-li”><a href=”http://www.panarmenian.net/eng/news/167546/&#8221; target=”_blank”>Japan marks 68th anniversary of Hiroshima atomic bombing</a> (panarmenian.net)</li>
<li class=”zemanta-article-ul-li”><a href=”http://timpanogos.wordpress.com/2012/08/06/august-6-1945-hiroshima-felt-atomic-warfare-67-years-ago-today/”>Millard Fillmore’s Bathtub post on the anniversary in 2012</a>; <a href=”http://timpanogos.wordpress.com/2011/08/06/august-6-1945-hiroshima-felt-atomic-warfare-66-years-ago-today/”>2011 post, featuring a short, touching film on remembrance and hope for peace</a></li>
</ul>
<img class=”size-full wp-image-30417″ src=”http://timpanogos.files.wordpress.com/2014/07/encore-post-music-repeat-repeat-bar-lines.jpg” alt=”This is an encore post.” width=”300″ height=”119″ /> This is an encore post.

Posted by: Ed Darrell | March 31, 2014

How does ObamaCare (the Affordable Care Act) affect you?

Taking America's pulse and heartbeat

Taking America’s pulse and heartbeat

Answers cannot be traced by me, by the way; answer accurately, with abandon.

Crossposted from Millard Fillmore’s Bathtub; poll results tallied on same spreadsheet, regardless of site where answers given.

If you do nothing else in commemoration of the life of Martin Luther King, Jr., please read through this missive, his Letter from Birmingham Jail.

King was sentenced to jail in April 1963 for demonstrating for civil rights, in Birmingham. His aides and organization, the former Montgomery Improvement Association, grown to be the Southern Christian Leadership Conference after the successful Montgomery Bus Boycott in 1956 and 1957, argued that King should not submit himself to be jailed. It was Easter weekend, after all, and King’s voice from some pulpit would be vital.

Photograph of Rev. Dr. Martin Luther King, Jr., in the Birmingham City Jail, April 1963.

Photograph of Rev. Dr. Martin Luther King, Jr., in the Birmingham City Jail, April 1963.

But King argued that the essence of non-violent protest is to accept some jail time, from time to time, to further expose the injustice.

The issue boiled over into local newspapers. A group of Birmingham clergyman wrote a letter, published in a local newspaper, urging King to end the protests altogether, as they were disruptive — evidenced by King’s own jail sentence.

King wrote back. His answer established the case for civil rights justice, and is regarded by many as one of the greatest explanations of human rights, ever. This document weighed greatly with the committee that decided the Nobel Peace Prize in 1964.

This text comes from the Bates College 2001 celebration of Martin Luther King, Jr., Day:

*AUTHOR’S NOTE: This response to a published statement by eight fellow clergymen from Alabama (Bishop C. C. J. Carpenter, Bishop Joseph A. Durick, Rabbi Hilton L. Grafman, Bishop Paul Hardin, Bishop Holan B. Harmon, the Reverend George M. Murray. the Reverend Edward V. Ramage and the Reverend Earl Stallings) was composed under somewhat constricting circumstance. Begun on the margins of the newspaper in which the statement appeared while I was in jail, the letter was continued on scraps of writing paper supplied by a friendly Negro trusty, and concluded on a pad my attorneys were eventually permitted to leave me. Although the text remains in substance unaltered, I have indulged in the author’s prerogative of polishing it for publication.

LETTER FROM BIRMINGHAM JAIL
April 16, 1963

MY DEAR FELLOW CLERGYMEN:

While confined here in the Birmingham city jail, I came across your recent statement calling my present activities “unwise and untimely.” Seldom do I pause to answer criticism of my work and ideas. If I sought to answer all the criticisms that cross my desk, my secretaries would have little time for anything other than such correspondence in the course of the day, and I would have no time for constructive work. But since I feel that you are men of genuine good will and that your criticisms are sincerely set forth, I want to try to answer your statements in what I hope will be patient and reasonable terms.

I think I should indicate why I am here In Birmingham, since you have been influenced by the view which argues against “outsiders coming in.” I have the honor of serving as president of the Southern Christian Leadership Conference, an organization operating in every southern state, with headquarters in Atlanta, Georgia. We have some eighty-five affiliated organizations across the South, and one of them is the Alabama Christian Movement for Human Rights. Frequently we share staff, educational and financial resources with our affiliates. Several months ago the affiliate here in Birmingham asked us to be on call to engage in a nonviolent direct-action program if such were deemed necessary. We readily consented, and when the hour came we lived up to our promise. So I, along with several members of my staff, am here because I was invited here I am here because I have organizational ties here.

But more basically, I am in Birmingham because injustice is here. Just as the prophets of the eighth century B.C. left their villages and carried their “thus saith the Lord” far beyond the boundaries of their home towns, and just as the Apostle Paul left his village of Tarsus and carried the gospel of Jesus Christ to the far corners of the Greco-Roman world, so am I compelled to carry the gospel of freedom beyond my own home town. Like Paul, I must constantly respond to the Macedonian call for aid.

Moreover, I am cognizant of the interrelatedness of all communities and states. I cannot sit idly by in Atlanta and not be concerned about what happens in Birmingham. Injustice anywhere is a threat to justice everywhere. We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly. Never again can we afford to live with the narrow, provincial “outside agitator” idea. Anyone who lives inside the United States can never be considered an outsider anywhere within its bounds.

You deplore the demonstrations taking place in Birmingham. But your statement, I am sorry to say, fails to express a similar concern for the conditions that brought about the demonstrations. I am sure that none of you would want to rest content with the superficial kind of social analysis that deals merely with effects and does not grapple with underlying causes. It is unfortunate that demonstrations are taking place in Birmingham, but it is even more unfortunate that the city’s white power structure left the Negro community with no alternative.

In any nonviolent campaign there are four basic steps: collection of the facts to determine whether injustices exist; negotiation; self-purification; and direct action. We have gone through all of these steps in Birmingham. There can be no gainsaying the fact that racial injustice engulfs this community. Birmingham is probably the most thoroughly segregated city in the United States. Its ugly record of brutality is widely known. Negroes have experienced grossly unjust treatment in the courts. There have been more unsolved bombings of Negro homes and churches in Birmingham than in any other city in the nation. These are the hard, brutal facts of the case. On the basis of these conditions, Negro leaders sought to negotiate with the city fathers. But the latter consistently refused to engage in good-faith negotiation.

Then, last September, came the opportunity to talk with leaders of Birmingham’s economic community. In the course of the negotiations, certain promises were made by the merchants — for example, to remove the stores humiliating racial signs. On the basis of these promises, the Reverend Fred Shuttlesworth and the leaders of the Alabama Christian Movement for Human Rights agreed to a moratorium on all demonstrations. As the weeks and months went by, we realized that we were the victims of a broken promise. A few signs, briefly removed, returned; the others remained.

As in so many past experiences, our hopes had been blasted, and the shadow of deep disappointment settled upon us. We had no alternative except to prepare for direct action, whereby we would present our very bodies as a means of laying our case before the conscience of the local and the national community. Mindful of the difficulties involved, we decided to undertake a process of self-purification. We began a series of workshops on nonviolence, and we repeatedly asked ourselves : “Are you able to accept blows without retaliating?” “Are you able to endure the ordeal of jail?” We decided to schedule our direct-action program for the Easter season, realizing that except for Christmas, this is the main shopping period of the year. Knowing that a strong economic withdrawal program would be the by-product of direct action, we felt that this would be the best time to bring pressure to bear on the merchants for the needed change.

Then it occurred to us that Birmingham’s mayoralty election was coming up in March, and we speedily decided to postpone action until after election day. When we discovered that the Commissioner of Public Safety, Eugene “Bull” Connor, had piled up enough votes to be in the run-off we decided again to postpone action until the day after the run-off so that the demonstrations could not be used to cloud the issues. Like many others, we waited to see Mr. Connor defeated, and to this end we endured postponement after postponement. Having aided in this community need, we felt that our direct-action program could be delayed no longer.

You may well ask: “Why direct action? Why sit-ins, marches and so forth? Isn’t negotiation a better path?” You are quite right in calling, for negotiation. Indeed, this is the very purpose of direct action. Nonviolent direct action seeks to create such a crisis and foster such a tension that a community which has constantly refused to negotiate is forced to confront the issue. It seeks to so dramatize the issue that it can no longer be ignored. My citing the creation of tension as part of the work of the nonviolent-resister may sound rather shocking. But I must confess that I am not afraid of the word “tension.” I have earnestly opposed violent tension, but there is a type of constructive, nonviolent tension which is necessary for growth. Just as Socrates felt that it was necessary to create a tension in the mind so that individuals could rise from the bondage of myths and half-truths to the unfettered realm of creative analysis and objective appraisal, we must we see the need for nonviolent gadflies to create the kind of tension in society that will help men rise from the dark depths of prejudice and racism to the majestic heights of understanding and brotherhood.

The purpose of our direct-action program is to create a situation so crisis-packed that it will inevitably open the door to negotiation. I therefore concur with you in your call for negotiation. Too long has our beloved Southland been bogged down in a tragic effort to live in monologue rather than dialogue.

One of the basic points in your statement is that the action that I and my associates have taken .in Birmingham is untimely. Some have asked: “Why didn’t you give the new city administration time to act?” The only answer that I can give to this query is that the new Birmingham administration must be prodded about as much as the outgoing one, before it will act. We are sadly mistaken if we feel that the election of Albert Boutwell as mayor. will bring the millennium to Birmingham. While Mr. Boutwell is a much more gentle person than Mr. Connor, they are both segregationists, dedicated to maintenance of the status quo. I have hope that Mr. Boutwell will be reasonable enough to see the futility of massive resistance to desegregation. But he will not see this without pressure from devotees of civil rights. My friends, I must say to you that we have not made a single gain civil rights without determined legal and nonviolent pressure. Lamentably, it is an historical fact that privileged groups seldom give up their privileges voluntarily. Individuals may see the moral light and voluntarily give up their unjust posture; but, as Reinhold Niebuhr has reminded us, groups tend to be more immoral than individuals.

We know through painful experience that freedom is never voluntarily given by the oppressor; it must be demanded by the oppressed. Frankly, I have yet to engage in a direct-action campaign that was “well timed” in the view of those who have not suffered unduly from the disease of segregation. For years now I have heard the word “Wait!” It rings in the ear of every Negro with piercing familiarity. This “Wait” has almost always meant “Never.” We must come to see, with one of our distinguished jurists, that “justice too long delayed is justice denied.”

We have waited for more than 340 years for our constitutional and God-given rights. The nations of Asia and Africa are moving with jetlike speed toward gaining political independence, but we stiff creep at horse-and-buggy pace toward gaining a cup of coffee at a lunch counter. Perhaps it is easy for those who have never felt the stinging dark of segregation to say, “Wait.” But when you have seen vicious mobs lynch your mothers and fathers at will and drown your sisters and brothers at whim; when you have seen hate-filled policemen curse, kick and even kill your black brothers and sisters; when you see the vast majority of your twenty million Negro brothers smothering in an airtight cage of poverty in the midst of an affluent society; when you suddenly find your tongue twisted and your speech stammering as you seek to explain to your six-year-old daughter why she can’t go to the public amusement park that has just been advertised on television, and see tears welling up in her eyes when she is told that Funtown is closed to colored children, and see ominous clouds of inferiority beginning to form in her little mental sky, and see her beginning to distort her personality by developing an unconscious bitterness toward white people; when you have to concoct an answer for a five-year-old son who is asking: “Daddy, why do white people treat colored people so mean?”; when you take a cross-country drive and find it necessary to sleep night after night in the uncomfortable corners of your automobile because no motel will accept you; when you are humiliated day in and day out by nagging signs reading “white” and “colored”; when your first name becomes “nigger,” your middle name becomes “boy” (however old you are) and your last name becomes “John,” and your wife and mother are never given the respected title “Mrs.”; when you are harried by day and haunted by night by the fact that you are a Negro, living constantly at tiptoe stance, never quite knowing what to expect next, and are plagued with inner fears and outer resentments; when you go forever fighting a degenerating sense of “nobodiness” then you will understand why we find it difficult to wait. There comes a time when the cup of endurance runs over, and men are no longer willing to be plunged into the abyss of despair. I hope, sirs, you can understand our legitimate and unavoidable impatience.

You express a great deal of anxiety over our willingness to break laws. This is certainly a legitimate concern. Since we so diligently urge people to obey the Supreme Court’s decision of 1954 outlawing segregation in the public schools, at first glance it may seem rather paradoxical for us consciously to break laws. One may want to ask: “How can you advocate breaking some laws and obeying others?” The answer lies in the fact that there are two types of laws: just and unjust. I would be the first to advocate obeying just laws. One has not only a legal but a moral responsibility to obey just laws. Conversely, one has a moral responsibility to disobey unjust laws. I would agree with St. Augustine that “an unjust law is no law at all”

Now, what is the difference between the two? How does one determine whether a law is just or unjust? A just law is a man-made code that squares with the moral law or the law of God. An unjust law is a code that is out of harmony with the moral law. To put it in the terms of St. Thomas Aquinas: An unjust law is a human law that is not rooted in eternal law and natural law. Any law that uplifts human personality is just. Any law that degrades human personality is unjust. All segregation statutes are unjust because segregation distorts the soul and damages the personality. It gives the segregator a false sense of superiority and the segregated a false sense of inferiority. Segregation, to use the terminology of the Jewish philosopher Martin Buber, substitutes an “I-it” relationship for an “I-thou” relationship and ends up relegating persons to the status of things. Hence segregation is not only politically, economically and sociologically unsound, it is morally wrong and awful. Paul Tillich said that sin is separation. Is not segregation an existential expression ‘of man’s tragic separation, his awful estrangement, his terrible sinfulness? Thus it is that I can urge men to obey the 1954 decision of the Supreme Court, for it is morally right; and I can urge them to disobey segregation ordinances, for they are morally wrong.

Let us consider a more concrete example of just and unjust laws. An unjust law is a code that a numerical or power majority group compels a minority group to obey but does not make binding on itself. This is difference made legal. By the same token, a just law is a code that a majority compels a minority to follow and that it is willing to follow itself. This is sameness made legal.

Let me give another explanation. A law is unjust if it is inflicted on a minority that, as a result of being denied the right to vote, had no part in enacting or devising the law. Who can say that the legislature of Alabama which set up that state’s segregation laws was democratically elected? Throughout Alabama all sorts of devious methods are used to prevent Negroes from becoming registered voters, and there are some counties in which, even though Negroes constitute a majority of the population, not a single Negro is registered. Can any law enacted under such circumstances be considered democratically structured?

Sometimes a law is just on its face and unjust in its application. For instance, I have been arrested on a charge of parading without a permit. Now, there is nothing wrong in having an ordinance which requires a permit for a parade. But such an ordinance becomes unjust when it is used to maintain segregation and to deny citizens the First Amendment privilege of peaceful assembly and protest.

I hope you are able to ace the distinction I am trying to point out. In no sense do I advocate evading or defying the law, as would the rabid segregationist. That would lead to anarchy. One who breaks an unjust law must do so openly, lovingly, and with a willingness to accept the penalty. I submit that an individual who breaks a law that conscience tells him is unjust and who willingly accepts the penalty of imprisonment in order to arouse the conscience of the community over its injustice, is in reality expressing the highest respect for law.

Of course, there is nothing new about this kind of civil disobedience. It was evidenced sublimely in the refusal of Shadrach, Meshach and Abednego to obey the laws of Nebuchadnezzar, on the ground that a higher moral law was at stake. It was practiced superbly by the early Christians, who were willing to face hungry lions and the excruciating pain of chopping blocks rather than submit to certain unjust laws of the Roman Empire. To a degree, academic freedom is a reality today because Socrates practiced civil disobedience. In our own nation, the Boston Tea Party represented a massive act of civil disobedience.

We should never forget that everything Adolf Hitler did in Germany was “legal” and everything the Hungarian freedom fighters did in Hungary was “illegal.” It was “illegal” to aid and comfort a Jew in Hitler’s Germany. Even so, I am sure that, had I lived in Germany at the time, I would have aided and comforted my Jewish brothers. If today I lived in a Communist country where certain principles dear to the Christian faith are suppressed, I would openly advocate disobeying that country’s antireligious laws.

I must make two honest confessions to you, my Christian and Jewish brothers. First, I must confess that over the past few years I have been gravely disappointed with the white moderate. I have almost reached the regrettable conclusion that the Negro’s great stumbling block in his stride toward freedom is not the White Citizen’s Counciler or the Ku Klux Klanner, but the white moderate, who is more devoted to “order” than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice; who constantly says: “I agree with you in the goal you seek, but I cannot agree with your methods of direct action”; who paternalistically believes he can set the timetable for another man’s freedom; who lives by a mythical concept of time and who constantly advises the Negro to wait for a “more convenient season.” Shallow understanding from people of good will is more frustrating than absolute misunderstanding from people of ill will. Lukewarm acceptance is much more bewildering than outright rejection.

I had hoped that the white moderate would understand that law and order exist for the purpose of establishing justice and that when they fan in this purpose they become the dangerously structured dams that block the flow of social progress. I had hoped that the white moderate would understand that the present tension in the South is a necessary phase of the transition from an obnoxious negative peace, in which the Negro passively accepted his unjust plight, to a substantive and positive peace, in which all men will respect the dignity and worth of human personality. Actually, we who engage in nonviolent direct action are not the creators of tension. We merely bring to the surface the hidden tension that is already alive. We bring it out in the open, where it can be seen and dealt with. Like a boil that can never be cured so long as it is covered up but must be opened with an its ugliness to the natural medicines of air and light, injustice must be exposed, with all the tension its exposure creates, to the light of human conscience and the air of national opinion before it can be cured.

In your statement you assert that our actions, even though peaceful, must be condemned because they precipitate violence. But is this a logical assertion? Isn’t this like condemning a robbed man because his possession of money precipitated the evil act of robbery? Isn’t this like condemning Socrates because his unswerving commitment to truth and his philosophical inquiries precipitated the act by the misguided populace in which they made him drink hemlock? Isn’t this like condemning Jesus because his unique God-consciousness and never-ceasing devotion to God’s will precipitated the evil act of crucifixion? We must come to see that, as the federal courts have consistently affirmed, it is wrong to urge an individual to cease his efforts to gain his basic constitutional rights because the quest may precipitate violence. Society must protect the robbed and punish the robber.

I had also hoped that the white moderate would reject the myth concerning time in relation to the struggle for freedom. I have just received a letter from a white brother in Texas. He writes: “All Christians know that the colored people will receive equal rights eventually, but it is possible that you are in too great a religious hurry. It has taken Christianity almost two thousand years to accomplish what it has. The teachings of Christ take time to come to earth.” Such an attitude stems from a tragic misconception of time, from the strangely rational notion that there is something in the very flow of time that will inevitably cure all ills. Actually, time itself is neutral; it can be used either destructively or constructively. More and more I feel that the people of ill will have used time much more effectively than have the people of good will. We will have to repent in this generation not merely for the hateful words and actions of the bad people but for the appalling silence of the good people. Human progress never rolls in on wheels of inevitability; it comes through the tireless efforts of men willing to be co-workers with God, and without this ‘hard work, time itself becomes an ally of the forces of social stagnation. We must use time creatively, in the knowledge that the time is always ripe to do right. Now is the time to make real the promise of democracy and transform our pending national elegy into a creative psalm of brotherhood. Now is the time to lift our national policy from the quicksand of racial injustice to the solid rock of human dignity.

You speak of our activity in Birmingham as extreme. At fist I was rather disappointed that fellow clergymen would see my nonviolent efforts as those of an extremist. I began thinking about the fact that stand in the middle of two opposing forces in the Negro community. One is a force of complacency, made up in part of Negroes who, as a result of long years of oppression, are so drained of self-respect and a sense of “somebodiness” that they have adjusted to segregation; and in part of a few middle class Negroes who, because of a degree of academic and economic security and because in some ways they profit by segregation, have become insensitive to the problems of the masses. The other force is one of bitterness and hatred, and it comes perilously close to advocating violence. It is expressed in the various black nationalist groups that are springing up across the nation, the largest and best-known being Elijah Muhammad’s Muslim movement. Nourished by the Negro’s frustration over the continued existence of racial discrimination, this movement is made up of people who have lost faith in America, who have absolutely repudiated Christianity, and who have concluded that the white man is an incorrigible “devil.”

I have tried to stand between these two forces, saying that we need emulate neither the “do-nothingism” of the complacent nor the hatred and despair of the black nationalist. For there is the more excellent way of love and nonviolent protest. I am grateful to God that, through the influence of the Negro church, the way of nonviolence became an integral part of our struggle.

If this philosophy had not emerged, by now many streets of the South would, I am convinced, be flowing with blood. And I am further convinced that if our white brothers dismiss as “rabble-rousers” and “outside agitators” those of us who employ nonviolent direct action, and if they refuse to support our nonviolent efforts, millions of Negroes will, out of frustration and despair, seek solace and security in black-nationalist ideologies a development that would inevitably lead to a frightening racial nightmare.

Oppressed people cannot remain oppressed forever. The yearning for freedom eventually manifests itself, and that is what has happened to the American Negro. Something within has reminded him of his birthright of freedom, and something without has reminded him that it can be gained. Consciously or unconsciously, he has been caught up by the Zeitgeist, and with his black brothers of Africa and his brown and yellow brothers of Asia, South America and the Caribbean, the United States Negro is moving with a sense of great urgency toward the promised land of racial justice. If one recognizes this vital urge that has engulfed the Negro community, one should readily understand why public demonstrations are taking place. The Negro has many pent-up resentments and latent frustrations, and he must release them. So let him march; let him make prayer pilgrimages to the city hall; let him go on freedom rides–and try to understand why he must do so. If his repressed emotions are not released in nonviolent ways, they will seek expression through violence; this is not a threat but a fact of history. So I have not said to my people: “Get rid of your discontent.” Rather, I have tried to say that this normal and healthy discontent can be channeled into the creative outlet of nonviolent direct action. And now this approach is being termed extremist.

But though I was initially disappointed at being categorized as an extremist, as I continued to think about the matter I gradually gained a measure of satisfaction from the label. Was not Jesus an extremist for love: “Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.” Was not Amos an extremist for justice: “Let justice roll down like waters and righteousness like an ever-flowing stream.” Was not Paul an extremist for the Christian gospel: “I bear in my body the marks of the Lord Jesus.” Was not Martin Luther an extremist: “Here I stand; I cannot do otherwise, so help me God.” And John Bunyan: “I will stay in jail to the end of my days before I make a butchery of my conscience.” And Abraham Lincoln: “This nation cannot survive half slave and half free.” And Thomas Jefferson: “We hold these truths to be self-evident, that all men are created equal …” So the question is not whether we will be extremists, but what kind of extremists we will be. Will we be extremists for hate or for love? Will we be extremists for the preservation of injustice or for the extension of justice? In that dramatic scene on Calvary’s hill three men were crucified. We must never forget that all three were crucified for the same crime—the crime of extremism. Two were extremists for immorality, and thus fell below their environment. The other, Jesus Christ, was an extremist for love, truth and goodness, and thereby rose above his environment. Perhaps the South, the nation and the world are in dire need of creative extremists.

I had hoped that the white moderate would see this need. Perhaps I was too optimistic; perhaps I expected too much. I suppose I should have realized that few members of the oppressor race can understand the deep groans and passionate yearnings of the oppressed race, and still fewer have the vision to see that injustice must be rooted out by strong, persistent and determined action. I am thankful, however, that some of our white brothers in the South have grasped the meaning of this social revolution and committed themselves to it. They are still too few in quantity, but they are big in quality. Some—such as Ralph McGill, Lillian Smith, Harry Golden, James McBride Dabbs, Ann Braden and Sarah Patton Boyle—have written about our struggle in eloquent and prophetic terms. Others have marched with us down nameless streets of the South. They have languished in filthy, roach-infested jails, suffering the abuse and brutality of policemen who view them as “dirty nigger lovers.” Unlike so many of their moderate brothers and sisters, they have recognized the urgency of the moment and sensed the need for powerful “action” antidotes to combat the disease of segregation.

Let me take note of my other major disappointment. I have been so greatly disappointed with the white church and its leadership. Of course, there are some notable exceptions. I am not unmindful of the fact that each of you has taken some significant stands on this issue. I commend you, Reverend Stallings, for your Christian stand on this past Sunday, in welcoming Negroes to your worship service on a non segregated basis. I commend the Catholic leaders of this state for integrating Spring Hill College several years ago.

But despite these notable exceptions, I must honestly reiterate that I have been disappointed with the church. I do not say this as one of those negative .critics who can always find. something wrong with the church. I say this as a minister of the gospel, who loves the church; who was nurtured in its bosom; who has been sustained by its spiritual blessings and who will remain true to it as long as the cord of Rio shall lengthen.

When I was suddenly catapulted into the leadership of the bus protest in Montgomery, Alabama, a few years ago, I felt we would be supported by the white church felt that the white ministers, priests and rabbis of the South would be among our strongest allies. Instead, some have been outright opponents, refusing to understand the freedom movement and misrepresenting its leader era; an too many others have been more cautious than courageous and have remained silent behind the anesthetizing security of stained-glass windows.

In spite of my shattered dreams, I came to Birmingham with the hope that the white religious leadership of this community would see the justice of our cause and, with deep moral concern, would serve as the channel through which our just grievances could reach the power structure. I had hoped that each of you would understand. But again I have been disappointed.

I have heard numerous southern religious leaders admonish their worshipers to comply with a desegregation decision because it is the law, but I have longed to hear white ministers declare: “Follow this decree because integration is morally right and because the Negro is your brother.” In the midst of blatant injustices inflicted upon the Negro, I have watched white churchmen stand on the sideline and mouth pious. irrelevancies and sanctimonious trivialities. In the midst of a mighty struggle to rid our nation of racial and economic injustice, I have heard many ministers say: “Those are social issues, with which the gospel has no real concern.” And I have watched many churches commit themselves to a completely other worldly religion which makes a strange, on Biblical distinction between body and soul, between the sacred and the secular.

I have traveled the length and breadth of Alabama, Mississippi and all the other southern states. On sweltering summer days and crisp autumn mornings I have looked at the South’s beautiful churches with their lofty spires pointing heavenward. I have beheld the impressive outlines of her massive religious-education buildings. Over and over I have found myself asking: “What kind of people worship here? Who is their God? Where were their voices when the lips of Governor Barnett dripped with words of interposition and nullification? Where were they when Governor Wallace gave a clarion call for defiance and hatred? Where were their voices of support when bruised and weary Negro men and women decided to rise from the dark dungeons of complacency to the bright hills of creative protest?”

Yes, these questions are still in my mind. In deep disappointment I have wept over the laxity of the church. But be assured that my tears have been tears of love. There can be no deep disappointment where there is not deep love. Yes, I love the church. How could I do otherwise? l am in the rather unique position of being the son, the grandson and the great-grandson of preachers. Yes, I see the church as the body of Christ. But, oh! How we have blemished and scarred that body through social neglect and through fear of being nonconformists.

There was a time when the church was very powerful in the time when the early Christians rejoiced at being deemed worthy to suffer for what they believed. In those days the church was not merely a thermometer that recorded the ideas and principles of popular opinion; it was a thermostat that transformed the mores of society. Whenever the early Christians entered a town, the people in power became disturbed and immediately sought to convict the Christians for being “disturbers of the peace” and “outside agitators”‘ But the Christians pressed on, in the conviction that they were “a colony of heaven,” called to obey God rather than man. Small in number, they were big in commitment. They were too God intoxicated to be “astronomically intimidated.” By their effort and example they brought an end to such ancient evils as infanticide. and gladiatorial contests.

Things are different now. So often the contemporary church is a weak, ineffectual voice with an uncertain sound. So often it is an archdefender of the status quo. Par from being disturbed by the presence of the church, the power structure of the average community is consoled by the church’s silent and often even vocal sanction of things as they are.

But the judgment of God is upon the church as never before. If today’s church does not recapture the sacrificial spirit of the early church, it vi lose its authenticity, forfeit the loyalty of millions, and be dismissed as an irrelevant social club with no meaning for the twentieth century. Every day I meet young people whose disappointment with the church has turned into outright disgust.

Perhaps I have once again been too optimistic. Is organized religion too inextricably bound to the status quo to save our nation and the world? Perhaps I must turn my faith to the inner spiritual church, the church within the church, as the true ecclesia and the hope of the world. But again I am thankful to God that some noble souls from the ranks of organized religion have broken loose from the paralyzing chains of conformity and joined us as active partners in the struggle for freedom, They have left their secure congregations and walked the streets of Albany, Georgia, with us. They have gone down the highways of the South on tortuous rides for freedom. Yes, they have gone to jai with us. Some have been dismissed from their churches, have lost the support of their bishops and fellow ministers. But they have acted in the faith that right defeated is stronger than evil triumphant. Their witness has been the spiritual salt that has preserved the true meaning of the gospel in these troubled times. They have carved a tunnel of hope through the dark mountain of disappointment.

I hope the church as a whole will meet the challenge of this decisive hour. But even if the church does not come to the aid of justice, I have no despair about the future. I have no fear about the outcome of our struggle in Birmingham, even if our motives are at present misunderstood. We will reach the goal of freedom in Birmingham, ham and all over the nation, because the goal of America k freedom. Abused and scorned though we may be, our destiny is tied up with America’s destiny. Before the pilgrims landed at Plymouth, we were here. Before the pen of Jefferson etched the majestic words of the Declaration of Independence across the pages of history, we were here. For more than two centuries our forebears labored in this country without wages; they made cotton king; they built the homes of their masters while suffering gross injustice and shameful humiliation-and yet out of a bottomless vitality they continued to thrive and develop. If the inexpressible cruelties of slavery could not stop us, the opposition we now face will surely fail. We will win our freedom because the sacred heritage of our nation and the eternal will of God are embodied in our echoing demands.

Before closing I feel impelled to mention one other point in your statement that has troubled me profoundly. You warmly commended the Birmingham police force for keeping “order” and “preventing violence.” I doubt that you would have so warmly commended the police force if you had seen its dogs sinking their teeth into unarmed, nonviolent Negroes. I doubt that you would so quickly commend the policemen if you were to observe their ugly and inhumane treatment of Negroes here in the city jail; if you were to watch them push and curse old Negro women and young Negro girls; if you were to see them slap and kick old Negro men and young boys; if you were to observe them, as they did on two occasions, refuse to give us food because we wanted to sing our grace together. I cannot join you in your praise of the Birmingham police department.

It is true that the police have exercised a degree of discipline in handing the demonstrators. In this sense they have conducted themselves rather “nonviolently” in public. But for what purpose? To preserve the evil system of segregation. Over the past few years I have consistently preached that nonviolence demands that the means we use must be as pure as the ends we seek. I have tried to make clear that it is wrong to use immoral means to attain moral ends. But now I must affirm that it is just as wrong, or perhaps even more so, to use moral means to preserve immoral ends. Perhaps Mr. Connor and his policemen have been rather nonviolent in public, as was Chief Pritchett in Albany, Georgia but they have used the moral means of nonviolence to maintain the immoral end of racial injustice. As T. S. Eliot has said: “The last temptation is the greatest treason: To do the right deed for the wrong reason.”

I wish you had commended the Negro sit-inners and demonstrators of Birmingham for their sublime courage, their willingness to suffer and their amazing discipline in the midst of great provocation. One day the South will recognize its real heroes. There will be the James Merediths, with the noble sense of purpose that enables them to face jeering and hostile mobs, and with the agonizing loneliness that characterizes the life of the pioneer. There will be the old, oppressed, battered Negro women, symbolized in a seventy-two-year-old woman in Montgomery, Alabama, who rose up with a sense of dignity and with her people decided not to ride segregated buses, and who responded with ungrammatical profundity to one who inquired about her weariness: “My feets is tired, but my soul is at rest.” There will be the young high school and college students, the young ministers of the gospel and a host of their elders, courageously and nonviolently sitting in at lunch counters and willingly going to jail for conscience’ sake. One day the South will know that when these disinherited children of God sat down at lunch counters, they were in reality standing up for what is best in the American dream and for the most sacred values in our Judaeo-Christian heritage, thereby bringing our nation back to those great wells of democracy which were dug deep by the founding fathers in their formulation of the Constitution and the Declaration of Independence.

Never before have I written so long a letter. I’m afraid it is much too long to take your precious time. I can assure you that it would have been much shorter if I had been writing from a comfortable desk, but what else can one do when he is alone in a narrow jail cell, other than write long letters, think long thoughts and pray long prayers?

If I have said anything in this letter that overstates the truth and indicates an unreasonable impatience, I beg you to forgive me. If I have said anything that understates the truth and indicates my having a patience that allows me to settle for anything less than brotherhood, I beg God to forgive me.

I hope this letter finds you strong in the faith. I also hope that circumstances will soon make it possible for me to meet each of you, not as an integrationist or a civil rights leader but as a fellow clergyman and a Christian brother. Let us all hope that the dark clouds of racial prejudice will soon pass away and the deep fog of misunderstanding will be lifted from our fear-drenched communities, and in some not too distant tomorrow the radiant stars of love and brotherhood will shine over our great nation with all their scintillating beauty.

Yours for the cause of Peace and Brotherhood,

Martin Luther King, Jr.

Crossposted, with express permission, from Millard Fillmore’s Bathtub

This one NOT taken by the Hubble Space Telescope, though I suspect a telephoto lens was involved.

“An amazing photo of a full moon over the Lincoln Memorial.” Photo: NASA

Another photo from the Department of Interior’s Great American Outdoors Tumblr site.

It’s a rising Moon, with the photo taken from the west side of the Lincoln Memorial, perhaps from the Virginia side of the Potomac River.  The Lincoln Memorial is now part of the National Park Service’s portfolio of properties around our national capital.

Update: Jude Crook points out in comments that this was a NASA Photo of the Day, originally; two federal agencies cooperating in the interest of photographic excellence . . .

Super Perigee Moon

The full moon is seen as it rises near the Lincoln Memorial, Saturday, March 19, 2011, in Washington. The full moon tonight is called a super perigee moon since it is at its closest to Earth in 2011. The last full moon so big and close to Earth occurred in March 1993.

Image Credit: NASA/Bill Ingalls

[* Oh, come on!  Surely you know that song, yes?]

 

Crossposted with express permission from Millard Fillmore’s Bathtub

This is crossposted, with express permission, from Millard Fillmore’s Bathtub.

The Dallas Morning News and the Associated Press inform us that France’s King Louis XVI died on January 21, 1793. In 1924, Russian revolutionary Vladimir I. Lenin died on January 21.

Portrait of Louis XVI

France’s King Louis XVI died on January 21, 1793. He is seen here in his most famous portrait, in happier times. Image via Wikipedia

Both died of strokes, but of different kinds of strokes. Lenin’s was a cerebral stroke; Louis’s was the stroke of the blade of a guillotine.

Painting of Lenin in front of the Smolny Institute, circa 1925,  by Isaak Brodsky - Wikipedia

Lenin died on January 21, 1924. Painting of Lenin in front of the Smolny Institute, circa 1925, by Isaak Brodsky

Ruminations on the date, and the men: How much of current history can be understood by studying those two events, and those two men? How much if we add in George Washington, and Napoleon, other men affected by revolution? A few years ago I had a sophomore student spell out the importance of people in history. Israel Pena observed that Americans got rid of their king through revolution, and ended up with George Washington as leader, and then president. Washington’s modeling of his life after the Roman patriot Cincinattus led Washington to resign as commander of the Continental Army when the warring was done, instead of declaring himself king, and then later to step down from the presidency after two terms, to promote peaceful retirement of presidents. The French got rid of their king through revolution in 1789, but in the chaos that followed, they got Napoleon who took over the government after battlefield victories against France’s enemies. Then Napoleon declared himself emperor, and took off on a reign of conquest and war across Europe. France’s revolution produced Napoleon; America’s revolution produced Washington, and that has made most of the difference. Mr. Pena’s commentary compared only those two nations. What if we add in a third nation and revolution: Russia? Russia got rid of its king (czar) through revolution in 1917. In the chaos that followed it got a government led by Lenin, and upon Lenin’s early death, taken over by Joseph Stalin.

George Washington, by Gilbert Stuart - Wikipedia

George Washington, by Gilbert Stuart – Wikipedia

Is the future of a nation written by the character of the men who run the government? One might make a good case that the deaths of these men paint most of the picture we really need to have. Louis XVI died at the age of 39, on the guillotine; Vladimir I. Lenin, died at the age of 53, of stroke. Both still worked to cling to the strings of power; Compare the deaths of Washington and Napoleon. George Washington. died in 1799 at the age of 67, of complications from a strep throat, but in retirement and in his bed at Mount Vernon, Virginia; while Napoleon Bonaparte died at 52, probably from stomach cancer, while he suffered in humiliating exile on the far distant South Atlantic isle of St. Helena, in 1821.

The Emperor Napoleon in His Study at the Tuileries, by Jacques-Louis David, 1812 - Wikipedia

The Emperor Napoleon in His Study at the Tuileries, by Jacques-Louis David, 1812 – Wikipedia

Revolution marked these men. Three of them led revolutions, and the fourth was put out of power by one. Whose life would you have preferred to follow? Which of these lives is most meritorious of modeling? Which one lived the life that put his nation on the more secure footing so that its citizens might live good lives, and die of old age in their beds, rather than at war? Can one person really push the history of a nation so much? Or are these four lives simply emblematic of the nations they ruled? Something to ponder on a January 21.

Borrowed with express permission from Millard Fillmore’s Bathtub.

Carry Nation is a character Texas students should be learning about, but there is rarely more than a paragraph’s mention of her in the usual high school history texts. Students guided by smart teachers might find more about Ms. Nation, the Women’s Christian Temperance Union, the Temperance Movement in general as it played out against the Progressive era, the creation and passage of the 16th Amendment to the Constitution, authorizing an income tax, and the imposition of Prohibition after the passing of the 18th Amendment.

They’re all linked together in what I regard as a fascinating series of stories.

Two days after Christmas 1900, Carry Nation attacked the bar at the Carey Hotel in Wichita, Kansas, the town she was living in at the time, and exploded into history.

From Kansas Memory:  A photograph showing the Carey Hotel Bar in Wichita, Kansas after Carry Nation threw rocks to break the mirror during a temperance protest, December 27, 1900.  Kansas Historical Foundation

From Kansas Memory: A photograph showing the Carey Hotel Bar in Wichita, Kansas after Carry Nation threw rocks to break the mirror during a temperance protest, December 27, 1900. Kansas Historical Foundation

(Did I mention she was a school teacher at the time?)

Dickinson, Kansas Marshal Benham escorting Carry Nation out of a saloon, or fight, probably in 1901.  Photo from the Dickinson County Historical Society

Dickinson, Kansas Marshal Benham escorting Carry Nation out of a saloon, or fight, probably in early 1901, a few days after her attack on the saloon in the Carey Hotel in Wichita. Photo from the Dickinson County Historical Society

This part of the story below is completely cribbed from the Library of Congress’s “Today in History” feature, which you should be reading at least daily (Those guys do great work, and I usually can’t top it):

Temperance

From the Library of Congress:

From the Library of Congress: “Strike for the Cause of Temperance,” Words by A.W. Carr, music by W. F. Heath, 1878. Music for the Nation: American Sheet Music 1870-1885

Strike For The Cause Of Temp’rance,
Wield In Your Mightiest Blow…”Strike for the Cause of Temperance,”
Words by A.W. Carr, music by W. F. Heath, 1878.
Music for the Nation: American Sheet Music 1870-1885

On December 27, 1900, Carry Nation brought her campaign against alcohol to Wichita, Kansas, when she smashed the bar at the elegant Carey Hotel. Earlier that year, Nation had abandoned the nonviolent agitation of the Woman’s Christian Temperance Union in favor of direct action that she called “hatchetation.” Since the Kansas Constitution prohibited alcohol, Nation argued that destroying saloons was an acceptable means of battling the state’s flourishing liquor trade.

Born in Kentucky in 1846, Carry Amelia Moore accompanied her family to Missouri in the 1850s. Her first husband, a physician, died of alcohol-related illness early in their marriage, leaving her to support herself, her young daughter, and her mother-in-law. Carry earned a teaching certificate and taught primary school for four years, before losing her position. At this point, according to her autobiography, she prayed that she would find a suitable husband. In 1877, she met and married David Nation–in just six weeks.

Arriving in Kansas in the 1890s, she became active in mainstream temperance organizations. The failure of Kansas authorities to enforce the ban on alcohol initially rallied some support for Nation’s attacks. However, her extreme methods and unladylike behavior ultimately distanced Nation from state and national temperance societies.

Eventually, state fairs and medicine show tours became Nation’s pulpit and source of financial security. Dressed in stark black and white, she promulgated her equally unambiguous views against liquor, tobacco, fraternal orders, and excessive fashion. Freeman Willis of New Hampshire encountered her on the state fair circuit. He later recalled the incident for a WPA interviewer:

The Belknap County Fair at Laconia was a great time for Dr. Greene. He had Carrie Nation…yes, hatchet and all…out there, once, for advertising. He spent a pile of money on advertising. And while Carrie was there the town was hers…as much of it as Dr. Greene’s money could buy.”An Old Yankee Innkeeper; His Story,” New Hampshire
Henry H. Pratt, interviewer, ca. 1938-39.
American Life Histories: Manuscripts from the Federal Writers’ Project, 1936-1940

Yet, Nation’s celebrity was based more on her notoriety as a hatchet-wielding saloon buster than for an appreciation of her cause. Willis recounts that he saw Nation a second time at the Buffalo State Fair. There, she complained, “they don’t believe…a lot of them don’t…that I’m the real Carrie Nation. They think I’m a fake…dressed up to imitate Carrie. I wish you’d tell them I am the real Carrie.”

Many nineteenth- and early twentieth-century reformers supported the prohibition of alcohol. Suffragists such as Elizabeth Cady Stanton often urged adoption of temperance legislation. Lacking legal rights to their property, their wages, and even their children, women’s lives in the nineteenth century were easily devastated if the men they depended on “took to drink.”

Learn more about Carry Nation and the movement to prohibit alcohol in the United States:

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