In 1929, the Brotherhood of Sleeping Car Porters held its annual labor conference in Chicago. Members were told that "in order to fit in the scheme of organized industry today, [members] must mobilize their economic power to compete with that of the employing class." Addresses were made concerning crime, juvenile delinquency, housing and health conditions of workers.
The Brotherhood of Sleeping Car Porters (hereinafter referred to as "BSCP") was, in 1925, the first labor organization led by blacks to receive a charter in the American Federation of Labor (AFL). It merged in 1978 with the Brotherhood of Railway and Airline Clerks (BRAC), now known as the Transportation Communications International Union.
The leaders of the BSCP—including A. Philip Randolph, its first president,and C. L. Dellums, its vice president and second president, became leaders in the civil rights movement and continued to play a significant role in it after it focused on the eradication of segregation in the South. BSCP members such as E. D. Nixon were among the leadership of local civil rights movements by virtue of their organizing experience, constant movement between communities and freedom from economic dependence on local authorities.
The campaign to found the union was an extraordinarily long one, a campaign that put it at odds with not only the company but also many members of the black community. The Pullman Company was not only one of the largest employers of blacks in the 1920s and 1930s but also had created an image for itself of enlightened benevolence by its financial support for black churches, newspapers and other organizations. Many porters were, moreover, well-paid enough to enjoy the material advantages of a middle-class lifestyle and prominence within their own communities.
Working for the Pullman Company was, however, less glamorous in practice than it appeared from the outside. Porters were dependent on tips for much of their income; that, in turn, made them dependent on the whims of white passengers, who often referred to all porters as "George", the first name of George Pullman, the founder of the company. Porters spent roughly ten percent of their time in unpaid "preparatory" and "terminal" set-up and clean-up duties, had to pay for their food, lodging, and uniforms, which might consume half of their wages, and were charged whenever their passengers stole a towel or a water pitcher. Porters could ride at half fare on their days off — but not on Pullman coaches. They also could not be promoted to conductor, a job reserved for whites, even though they frequently performed many of the conductors' duties.
The Company also squelched any efforts black porters had made to organize a union during the first decades of the 20th century by either isolating or firing any union leaders. Like many other large, ostensibly paternalistic companies of the time, the Company employed a large number of employee spies who kept the company informed of employees' activities. In extreme cases, Company agents assaulted union organizers.
When 500 porters met in Harlem on August 25, 1925, they decided to make another effort to organize. During this meeting, they not only launched their campaign in secret, but also chose Randolph, an outsider beyond the reach of the Company, to lead it. The union chose a dramatic motto that summed up porters' resentment over their working conditions and their sense of their place in history: "Fight or Be Slaves".
At that time the African American community was estranged from organized labor. While the AFL nominally did not exclude black workers, many of its affiliates did. Many black workers saw their employers, whether it was Henry Ford in Detroit or Swift Packing in Chicago, as more sympathetic to them than either their white co-workers or the labor movement. In addition, the economic separation, deprivation, and marginalization of the black community forced by Jim Crow and the doctrine of advancement through self-reliance preached by Booker T. Washington led many black leaders to look with distrust on joining with whites on issues of common concern — and often denied that blacks and whites had any common interests at all. Furthermore, and foremost, white supremacy remained entrenched in almost every institution that existed in the United States, and these racist beliefs, both subtle and overt, precluded the white labor movement from recognizing the black workers or its organized fronts.
In the 1920s, as some elements within the AFL began to lower these barriers, while groups as diverse as the Urban League, the Socialist Party of America and Communist Party began to focus on the rights of black workers. Randolph himself was a prominent member of the Socialist Party. From its inception, the BSCP fought to open doors in the organized labor movement in the United States for black workers, even though it faced staunch opposition and blatant racism. As BSCP co-founder and First Vice President Milton Price Webster, put it, "...any time we have an American institution composed of white people there is prejudice in it....In America, if we should stay out of everything that's prejudiced we wouldn't be in anything."
As early as 1900, efforts were put forth by various collectives of Pullman porters to organize the porters into a union, each effort having been crushed by the Pullman company. In 1925, in the early days of organizing the BSP union, Randolph was invited, by BSCP union organizer Ashley Totten, to address the Porters Athletic Association, in New York City. Exhibiting a sound understanding of the plight of the black worker and the need for a genuine labor union, Randolph was asked to undertake the job of organizing the porters into a bona fide labor union. The Brotherhood of Sleeping Car Porters was launched on the night of August 25, 1925.
Key to the success of the union was to galvanize membership by way of a national membership drive, with three of the Pullman companies three biggest terminals being most important stops—Chicago, Oakland, and St. Louis. The man to see in Chicago was Milton Price Webster. He was the son of enslaved parents from Clarksville, Tennessee, who, after successfully purchasing their own freedom, eventually moved to Chicago, where Webster was raised. A former Pullman Porter of twenty years, and the devoted husband (of Louie Elizabeth Harris) and father of three, Webster had been fired by the company for attempting to organize porters in the Railroad Men's Benevolent Association.
Webster was a man of strong convictions. As a Lincoln Republican and a tenured, highly respected captain of Chicago's Sixth Ward black Republican machine, Webster was a stern, but gregarious leader of men who was well connected throughout the Chicago politic. Not the orator of Randolph's skill, and not college educated, Webster devoured books and the news of the day, and was a stalwart back room negotiator. He captured his audience with his command of the subject, his keen wit and sharp intellect, and his commitment to alleviating the struggles of the working man.
Although skeptical of Randolph's socialist affiliations, on the recommendations of fellow union organizer John C. Mills of Chicago, Webster facilitated a series of public meetings for Randolph and Chicago porters, nightly for two weeks. At the initial meeting, after hearing Randolph speak, Webster turned to Mills, agreeing that Randolph was the man to head the organization of the new union. For the next two weeks, nightly meetings were held, with two speakers campaigning for Chicago chapter membership—Milton Webster opening and A. Philip Randolph closing—effectively launching the Chicago division of the Brotherhood.
The Pullman Company's response was to denounce, with support from the ministers and African American newspapers whom it had cultivated (or bought), the new union as an outside entity motivated by foreign ideologies, while sponsoring its own company union, variously known as the Employee Representation Plan or the Pullman Porters and Maids Protective Association, to represent its loyal employees. Local authorities, such as Boss Crump in Memphis, Tennessee in some cases helped the Company by interfering with or banning BSCP meetings.
For the first several years of its existence, the union continued fighting the Pullman Company, its allies in the black community, the white power structure, and rival unions within the AFL that were hostile to its members' job claims. They also successfully fought efforts by communists to infiltrate the BSCP. The BSCP also tried to involve the federal government in its fight with the Pullman Company: on September 7, 1927 the Brotherhood filed a case with the Interstate Commerce Commission, requesting an investigation of Pullman rates, porters' wages, tipping practices, and other matters related to wages and working conditions. The ICC ruled that it did not have jurisdiction.
While it had organized roughly half of the porters within the Company, the union was seemingly no closer to obtaining recognition than it had been in 1925. By 1928, BSCP leaders decided that the only way to force the issue was to strike the Company. The leadership was, however, divided on what a strike could accomplish. Some rank-and-file leaders wanted to use the strike as a show of strength and an organizing tool, while Randolph was more cautious, hoping to use the threat of a strike as the lever to get the federal National Mediation Board established pursuant to the Railway Labor Act (RLA) to bring the Pullman Company to the table while mobilizing support from supporters outside the industry.
After secretly meeting with the Pullman Company, the NMB refused to follow precedent it had set in the case of a group of white railroad workers, and refused to act in behalf of the BSCP. The NMB argued that the Brotherhood was incapable of disrupting the Pullman sleeping car service. Although the union had voted for a strike, the Pullman company convinced the NMB that the union did not have the strength in numbers or resources to pull it off. In July 1928, the NMB formally retired the case and Randolph called off the strike just hours before it was scheduled to begin. Randolph, Webster, and the leadership of the BSCP recognized, in the end, that a strike at that time would have seriously crippled the Brotherhood, agreeing that the Brotherhood was still not strong enough to carry off a strike against the powerful corporate giant like Pullman.
That provoked an internal crisis, deepened by the Great Depression, paucity of funding for the union, and perpetual reprisals against the porters by the Pullman company, which led to a sharp drop in BSCP membership. The union might have disappeared altogether if it had not been for the vigilance and dedication of Randolph, Webster, Totten, Mills, C.L. Dellums, Bennie Smith, S.E. Grain, E.J. Bradley, Paul Caldwell, George Price, C. Francis Stratford and Roy Lancaster, who formed the initial organizers and board members of the BSCP.
The relationship between Randolph and Webster, the long standing First Vice President of the BSC and the head of the Chicago division, was centered on their common devotion to a common cause. Differences in personal style, politic and perspective gave way to comradeship, mutual admiration, and a deep and abiding trust and friendship. Both formidable leaders, where Randolph mastered theoretical, economic, and political discussions, Webster mastered the rules, regulations and working conditions of the laborers. Together they had a mutually aggressive and genuine commitment to the imperative that the black worker be organized to improve the working conditions, workers rights and the lives of black workers, their families and their communities.
The union held on through the worst days of the early 1930s until 1934, when the Roosevelt administration amended the RLA, then passed the Wagner-Connery Act, which outlawed company unions and covered porters under the Act, the following year. The BSCP immediately demanded that the NMB certify it as the representative of these porters. The BSCP defeated the company union in the election held by the NMB and on June 1, 1935 was certified. Two years later the union signed its first collective bargaining agreement with the Pullman Company.
Friday, March 29, 2013
Tuesday, March 19, 2013
A00005 - The American Negro Labor Congress
Marching to the tune of "John Brown's Body", and jazz tunes, 300 tenants and scores of children marched in the streets of Harlem to protest the expiration of rent control laws. The parade of marchers was led by the Harlem Tenants' League, the Council of Working Class Women, the American Negro Labor Congress, and groups from the Communist Party.
The first mass organization of the American Communist Party dedicated to advancing issues of importance to American blacks and building a party presence within the black community was the African Blood Brotherhood (ABB). The ABB was established independently of the nascent Communist movement but had been formally brought under party auspices as a byproduct of its need for funding. In 1923, the tiny New York City-based organization was formally integrated into the structure of the Workers Party of America, as the party was then known. The group's handful of activists had proven insufficient to maintain critical mass, however, and by 1924 the ABB had been virtually dissolved.
Fort-Whiteman, who sometimes wrote under the pseudonym "James Jackson," was the advocate of the idea of convening an "American-Negro Labor Congress" at Chicago to bring together black workers from around the country and had written to Moscow in an attempt to win support for the idea from the Far-Eastern Section of the Comintern. Fort-Whiteman sought "to approach the negro on his own mental grounds" by concentrating activity on fighting racism in American society, the prevalence of which Fort-Whiteman believed dulled black Americans' sense of class consciousness and immunized them to calls for class struggle.
The American Negro Labor Congress was established in 1925 by the Communist Party as a vehicle for advancing the rights of African-Americans, propagandizing for communism within the black community and recruiting African-American members for the party.
The organization attacked the segregationist practices of many of the unions affiliated with the American Federation of Labor. It also campaigned against lynching, the disfranchisement of black Americans, and Jim Crow laws. The group was renamed theLeague of Struggle for Negro Rights in 1930.
The first mass organization of the American Communist Party dedicated to advancing issues of importance to American blacks and building a party presence within the black community was the African Blood Brotherhood (ABB). The ABB was established independently of the nascent Communist movement but had been formally brought under party auspices as a byproduct of its need for funding. In 1923, the tiny New York City-based organization was formally integrated into the structure of the Workers Party of America, as the party was then known. The group's handful of activists had proven insufficient to maintain critical mass, however, and by 1924 the ABB had been virtually dissolved.
American Communists had been ineffectual in its efforts to build a significant mass organization among American blacks during the first half decade of the movement's existence and the Communist International prodded the Workers Party to begin a new initiative to establish a group able to mobilize black workers. The result of this push was the establishment of a new organization called the American Negro Labor Congress.
According to historian Maria Gertrudis van Enckevort, archival evidence indicates that the idea for the new mass organization directed to American blacks came from Lovett Fort-Whiteman, a national organizer for the ABB who had been sent to Moscow by the summer of 1924 for ideological and technical training. Fort-Whiteman complained in an October 1924 letter to head of the Comintern Gregory Zinoviev about the lack of work being conducted by the American Communist and repeated a call to act on a plan he had submitted to the Far Eastern Section of the Comintern seeking convocation of an "American Negro Labor Congress."
This idea found support among Comintern decision-makers and in December 1924 a communication was passed on to the Workers Party of America, the then current name of the Communist Party, stating "it has been proposed to call an American Negro Labour Congress at Chicago, to be held sometime during the summer" and seeking the American party's advice.
The call for the American Negro Labor Congress is believed to have been issued late in the spring of 1925 with the proposal emanating from the Workers (Communist) Party. Although the convention call vaguely established "some time in the summer" for the time of the gathering, in actuality the founding convention did not take place in Chicago until October 25, 1925.
The man most directly responsible for the idea of the new group, Lovett Fort-Whiteman was named its national organizer. Fort-Whiteman had been a delegate to the 5th World Congress of the Comintern in 1924 and the recipient of a crash course in party organization at the International Lenin School in Moscow and was regarded as one of the party's leading black cadres.
American-born and educated at the Tuskegee Institute, the veteran former member of the Socialist Party of America Fort-Whiteman had been selected to lead the new group over other top black Communists, including Cyril Briggs, Richard B. Moore, and Otto Huiswoud. Fort-Whiteman was a close friend of Robert Minor, a staunch loyalist to the party faction headed by C.E. Ruthenberg, John Pepper, and Jay Lovestone which controlled the American Communist movement during the second half of the 1920s.
Fort-Whiteman, who sometimes wrote under the pseudonym "James Jackson," was the advocate of the idea of convening an "American-Negro Labor Congress" at Chicago to bring together black workers from around the country and had written to Moscow in an attempt to win support for the idea from the Far-Eastern Section of the Comintern. Fort-Whiteman sought "to approach the negro on his own mental grounds" by concentrating activity on fighting racism in American society, the prevalence of which Fort-Whiteman believed dulled black Americans' sense of class consciousness and immunized them to calls for class struggle.
The call for the founding convention consequently touched upon not only matters of importance to labor in general but also spoke to specifically racial interests such as the "abolition of Jim Crowism," an end to electoral restrictions disfranchising blacks, enforcement of "the right of the Negro to equal accommodations with whites in all theaters, restaurants, hotels, etc.," an end to discrimination in education, and Congressional action to make lynching a federal crime.
The founding convention of the American Negro Labor Congress (ANLC) opened on the evening of Sunday, October 25, 1925, with a mass meeting which heard the reports of national organizer Fort-Whitman and national secretary H.V. Williams. Fort-Whitman's keynote speech declared that the new organization was established "to gather, to mobilize, and to coordinate into a fighting machine the most enlightened and militant and class-conscious workers of the race" in support of concrete objectives.
Approximately 40 delegates attended the founding congress of the ANLC, which was organized around the slogan "Organization is the first step to freedom." Delegate Otto Huiswood, a prominent black Communist party activist from New York, emphasized the need to bring black workers into the trade unions of the American Federation of Labor, declaring that if the established unions could not be racially integrated, it would fall to black workers to establish parallel unions of their own.
The October 1925 founding convention passed resolutions demanding "the full equality of the Negro people in the social system of the United States, and everywhere." An end to Jim Crow laws, segregation, electoral discrimination, and discrimination in public education was demanded and discrimination in housing and public accommodation duly noted as part of a demand for "full social equality for the Negro people". The Ku Klux Klan was condemned and the exclusion of black jurors from the juries picked for the trials of black defendants was sharply criticized, as was continued segregation in the United States military.
The officialdom of the American Federation of Labor was hostile to the new ANLC, with AFL President William Green cautioning black unionists that they were "being led into a trap." Green charged that the Communists were attempting to foster "race hatred into the lives" of African-Americans and to trick blacks into believing that the revolutionary overthrow of the American government and its replacement with a Soviet republic was the sole solution to their social ills.
Green's attitude drew return fire from the ANLC, which called the AFL chief's position "clearly erroneous, harmful, and prejudicial to the best interests of the American labor movement."
Despite such protestations, the mainstream press of America echoed Green's hostile sentiments, with the Chicago Tribune accusing the Communists of attempting to "stir up race hatred and disorder" and the Philadelphia Record belittling the entire idea that American blacks could be "bolshevized" as "ridiculously childish."
The official organ of the American Negro Labor Congress was a newspaper called The Negro Champion, published in New York. In 1929 this was succeeded by a new publication, a magazine called The Liberator.
In 1930, the American Negro Labor Congress was terminated through the initiative of the Communist Party and replaced by a new organization called the League of Struggle for Negro Rights.
Tuesday, March 12, 2013
A00004 - Frank Crosswaith, Negro Labor Committee Founder
New York Socialists chose an African American, Frank R. Crosswaith, as their candidate to fill the unexpired term of the late Royal M. Weller, Democrat of the 21st Congressional District, which included Harlem. Crosswaith, formerly an organizer for A. Philip Randolph's union, had been elected in June to the national executive committee of the Conference for Progressive Labor Action, and was committed to the creation of an American Labor Party.
Frank Rudolph Crosswaith (1892-1965) was a longtime socialist politician and activist and trade union organizer in New York City. Crosswaith is best remembered as the founder and chairman of the Negro Labor Committee, which was established on July 20, 1935, by the Negro Labor Conference.
Frank Crosswaith was born on July 16, 1892, in Frederiksted, St. Croix, Danish West Indies (the island was sold to the United States in 1917 and became part of the United States Virgin Islands), and emigrated to the United States in his teens. While finishing high school, he worked as an elevator operator, porter and garment worker. He joined the elevator operators' union and when he finished high school, he won a scholarship from the socialist Jewish Daily Forward to attend the Rand School of Social Science, an educational institute in New York City associated with the Socialist Party of America.
Crosswaith founded an organization called the Trade Union Committee for Organizing Negro Workers in 1925, but this work went by the wayside when Crosswaith accepted a position as an organizer for the fledgling Brotherhood of Sleeping Car Porters. Crosswaith maintained a long association with union head A. Phillip Randolph, serving with him as officers of the Negro Labor Committee in the 1930s and 1940s.
In the early 1930s Crosswaith worked as an organizer for the International Ladies Garment Workers Union, which became one of the major supporters of the Negro Labor Committee.
In 1924, he ran on the Socialist ticket for Secretary of State of New York, and in 1936 for Congressman-at-large. He ran also for the New York City Council in 1939 on the American Labor ticket.
Crosswaith was elected to the governing executive committee of the American Labor Party in New York in 1924, and later ran for Governor of New York on the ALP ticket.
Crosswaith was an anti-communist and believed that the best hope for black workers in the United States was to join bona fide labor unions just as the best hope for the American labor movement was to welcome black workers into unions in order to promote solidarity and eliminate the use of black workers as strike breakers. He believed strongly that "separation of workers by race would only work to undermine the strength of the entire labor movement." Crosswaith spent much of his energy in the late 1930s and early 1940s battling a rival labor organization called the Harlem Labor Union, Inc., which was run by Ira Kemp and had a black nationalist philosophy. He accused Kemp of undermining the interests of black workers by signing agreements with employers that offered them labor at wages below union rates.
Crosswaith also worked with A. Philip Randolph during World War II in organizing the March on Washington Movement, which was called off when President Franklin D. Roosevelt agreed to sign Executive Order 8802, which prohibited racial discrimination in defense industries.
Frank Rudolph Crosswaith (1892-1965) was a longtime socialist politician and activist and trade union organizer in New York City. Crosswaith is best remembered as the founder and chairman of the Negro Labor Committee, which was established on July 20, 1935, by the Negro Labor Conference.
Frank Crosswaith was born on July 16, 1892, in Frederiksted, St. Croix, Danish West Indies (the island was sold to the United States in 1917 and became part of the United States Virgin Islands), and emigrated to the United States in his teens. While finishing high school, he worked as an elevator operator, porter and garment worker. He joined the elevator operators' union and when he finished high school, he won a scholarship from the socialist Jewish Daily Forward to attend the Rand School of Social Science, an educational institute in New York City associated with the Socialist Party of America.
Crosswaith founded an organization called the Trade Union Committee for Organizing Negro Workers in 1925, but this work went by the wayside when Crosswaith accepted a position as an organizer for the fledgling Brotherhood of Sleeping Car Porters. Crosswaith maintained a long association with union head A. Phillip Randolph, serving with him as officers of the Negro Labor Committee in the 1930s and 1940s.
In the early 1930s Crosswaith worked as an organizer for the International Ladies Garment Workers Union, which became one of the major supporters of the Negro Labor Committee.
In 1924, he ran on the Socialist ticket for Secretary of State of New York, and in 1936 for Congressman-at-large. He ran also for the New York City Council in 1939 on the American Labor ticket.
Crosswaith was elected to the governing executive committee of the American Labor Party in New York in 1924, and later ran for Governor of New York on the ALP ticket.
Crosswaith was an anti-communist and believed that the best hope for black workers in the United States was to join bona fide labor unions just as the best hope for the American labor movement was to welcome black workers into unions in order to promote solidarity and eliminate the use of black workers as strike breakers. He believed strongly that "separation of workers by race would only work to undermine the strength of the entire labor movement." Crosswaith spent much of his energy in the late 1930s and early 1940s battling a rival labor organization called the Harlem Labor Union, Inc., which was run by Ira Kemp and had a black nationalist philosophy. He accused Kemp of undermining the interests of black workers by signing agreements with employers that offered them labor at wages below union rates.
Crosswaith also worked with A. Philip Randolph during World War II in organizing the March on Washington Movement, which was called off when President Franklin D. Roosevelt agreed to sign Executive Order 8802, which prohibited racial discrimination in defense industries.
Monday, March 11, 2013
A00003 - Fiorello H. LaGuardia, New York City Mayor
Representative Fiorello H. LaGuardia of New York, a candidate for Mayor of the City of New York, delivered a speech against some Jim Crow judges in New York City. He criticized the practice of appointing Southern judges to Federal benches in New York and, as an example, referred to Judge John E. Martineau of Arkansas, who discharged a jury for having found an African American not guilty. The jury was berated and abused by him in the courtroom.
Fiorello Henry LaGuardia (born Fiorello Enrico La Guardia) (December 11, 1882 – September 20, 1947) was Mayor of New York for three terms from 1934 to 1945 as a Republican. Previously he had been elected to Congress in 1916 and 1918, and again from 1922 through 1930. Irascible, energetic, and charismatic, he craved publicity and is acclaimed as one of the three or four greatest mayors in American history. Only five feet tall, he was called "the Little Flower" (Fiorello is Italian for "little flower").
LaGuardia, a Republican who appealed across party lines, was very popular in New York during the 1930s. As a New Dealer, he supported President Franklin D. Roosevelt, a Democrat, and in turn Roosevelt heavily funded the city and cut off patronage from LaGuardia's foes. La Guardia revitalized New York City and restored public faith in City Hall. He unified the transit system, directed the building of low-cost public housing, public playgrounds, and parks, constructed airports, reorganized the police force, defeated the powerful Tammany Hall political machine, and re-established merit employment in place of patronage jobs.
LaGuardia was a domineering leader who verged on authoritarianism but whose reform politics were carefully tailored to address the sentiments of his diverse constituency. He defeated a corrupt Democratic machine; presided during a depression and a world war; made the city the model for New Deal welfare and public works programs; and championed immigrants and ethnic minorities. He succeeded with the support of a sympathetic president. He secured his place in history as a tough-minded reform mayor who helped clean out corruption, bring in gifted experts, and fix upon the city a broad sense of responsibility for its own citizens. His administration engaged new groups that had been kept out of the political system, gave New York its modern infrastructure, and raised expectations of new levels of urban possibility.
Fiorello Henry LaGuardia (born Fiorello Enrico La Guardia) (December 11, 1882 – September 20, 1947) was Mayor of New York for three terms from 1934 to 1945 as a Republican. Previously he had been elected to Congress in 1916 and 1918, and again from 1922 through 1930. Irascible, energetic, and charismatic, he craved publicity and is acclaimed as one of the three or four greatest mayors in American history. Only five feet tall, he was called "the Little Flower" (Fiorello is Italian for "little flower").
LaGuardia, a Republican who appealed across party lines, was very popular in New York during the 1930s. As a New Dealer, he supported President Franklin D. Roosevelt, a Democrat, and in turn Roosevelt heavily funded the city and cut off patronage from LaGuardia's foes. La Guardia revitalized New York City and restored public faith in City Hall. He unified the transit system, directed the building of low-cost public housing, public playgrounds, and parks, constructed airports, reorganized the police force, defeated the powerful Tammany Hall political machine, and re-established merit employment in place of patronage jobs.
LaGuardia was a domineering leader who verged on authoritarianism but whose reform politics were carefully tailored to address the sentiments of his diverse constituency. He defeated a corrupt Democratic machine; presided during a depression and a world war; made the city the model for New Deal welfare and public works programs; and championed immigrants and ethnic minorities. He succeeded with the support of a sympathetic president. He secured his place in history as a tough-minded reform mayor who helped clean out corruption, bring in gifted experts, and fix upon the city a broad sense of responsibility for its own citizens. His administration engaged new groups that had been kept out of the political system, gave New York its modern infrastructure, and raised expectations of new levels of urban possibility.
Thursday, March 7, 2013
A00002 - Harlem in the 1920s
*On August 30, Representative Oscar DePriest (a Republican Congressman representing Chicago, Illinois) addressed a Harlem rally of 2,500 at the Abyssinian Baptist Church: "You will never be able to get what you want politically unless you elect leaders who will fight for your interest.... White people, as a rule, elect Negroes that they can control. Negroes will never get a square deal unless you elect your own leaders.... Don't complain about racial discrimination. Change it by practical politics. Remember that no one can really lead you but one who has been Jim Crowed as you have." Lieutenant Colonel Fillmore of the 365th New York Infantry, an African American candidate for district leader, said at this meeting that "90% of the population of the district is made up of Negroes. We feel that the time has come when we must have our leader, one of our own race, and that the emoluments of office belong to us. This is a fight to determine whether the 10% white population shall control the district in which more than 300,000 Negroes live."
Starting around the time of the end of World War I, Harlem became associated with the New Negro movement, and then the artistic outpouring known as the Harlem Renaissance, which extended to poetry, novels, theater, and the visual arts.
The growing population also supported a rich fabric of organizations and activities in the 1920s. Fraternal orders such as the Prince Hall Masons and the Benevolent and Protective Order of Elks set up lodges in Harlem, with elaborate buildings including auditoriums, and large bands. Parades of lodge members decked out in uniforms and accompanied by band music were a common sight on Harlem's streets, on public holidays, lodge anniversaries, church festivities and funerals. The neighborhood's churches housed a range of groups, including athletic clubs, choirs and social clubs. A similar range of activities could be found at the YMCA on 135th Street and the YWCA on 137th Street. The social pages of Harlem's two African-American newspapers, the New York Age and the New York Amsterdam News, recorded the meetings, dinners and dances of hundreds of small clubs. Soapbox speakers drew crowds on Seventh and Lenox Avenues until the 1960s, some offering political oratory, with Hubert Harrisos the most famous, while others, particularly in the late 1920s, sold medicine. Harlem also offered a wealth of sporting events: the Lincoln Giants played baseball at Olympic Field at 136th and Fifth Avenue until 1920, after which residents had to travel to the Catholic Protectory Oval in the Bronx; men's and women's basketball teams from local athletic clubs played in church gymnasiums, and, as they became more popular, at the Manhattan Casino on 155th Street, before giving way to professional teams, most famously the Rens, based at the Renaissance Ballroom on Seventh Avenue; and boxing bouts took place at the Commonwealth Casino on East 135th Street (run by white promoters the McMahon brothers). The biggest crowds, including many whites, came to see black athletes compete against whites.
It took years for business ownership to reflect the new reality. A survey in 1929 found that whites owned and operated 81.51% of the neighborhood's 10,319 businesses, with beauty parlors making up the largest number of black-owned businesses. By the late 1960s, 60% of the businesses in Harlem responding to surveys reported ownership by blacks, and an overwhelming fraction of new businesses were black owned after that time.
Marginalized in the legitimate economy, a small group of blacks found success outside the law, running gambling on numbers. Invented in 1920 or 1921, numbers had exploded by 1924 into a racket turning over tens of millions of dollars every year. That year the New York Age reported that there were at least thirty bankers (the name given to someone running a numbers game) in Harlem, with many employing between twelve and twenty people to collect bets, and Marcellino, the largest banker, employing over one hundred. By the late 1920s, Wallace Thurman guessed there were over a thousand collectors taking bets from 100,000 clients a day. The most successful bankers, who could earn enormous sums of money, were known as Kings and Queens. The wealthiest numbers king of all was almost certainly the reputed inventor of the game, Casper Holstein. He owned a fleet of cars, apartment buildings in Harlem and a home on Long Island, but did not have the ostentatious style and lifestyle of many other kings. He, and other bankers, gave money to charities and loans to aspiring businessmen and needy residents. Holstein's role in the community extended further than most of his colleagues, included membership in the Monarch Lodge of the Elks, support for Marcus Garvey’s Universal Negro Improvement Association, philanthropy in his native Virgin Islands, and patronage of the Harlem Renaissance.
Harlem adapted rapidly to the coming of Prohibition, and its theaters, nightclubs, and speakeasies became major entertainment destinations. Claude McKay would write that Harlem had become "an all white picnic ground", and in 1927 Rudolph Fisher published an article titled "The Caucasian Storms Harlem". Langston Hughes described this period at length, including this passage from his 1940 autobiography,
In response to the white influx, some blacks operated alternative venues in their homes. Called buffet flats, they offered alcohol, music, dancing, prostitutes, and, commonly, gambling, and, less often, rooms to which a couple could go. Their location in residential buildings, typically on cross streets above 140th Street, away from the nightclubs and speakeasies on the avenues, offered a degree of privacy from police, and from whites: you could only find a buffet flat if you knew the address and apartment number, which hosts did not advertise.White people began to come to Harlem in droves. For several years they packed the expensive Cotton Club on Lenox Avenue. But I was never there, because the Cotton Club was a Jim Crow club for gangsters and monied whites. They were not cordial to Negro patronage, unless you were a celebrity like Bojangles. So Harlem Negroes did not like the Cotton Club and never appreciated its Jim Crow policy in the very heart of their dark community. Nor did ordinary Negroes like the growing influx of whites toward Harlem after sundown, flooding the little cabarets and bars where formerly only colored people laughed and sang, and where now the strangers were given the best ringside tables to sit and stare at the Negro customers--like amusing animals in a zoo.—Langston Hughes, The Big Sea
Since the 1920s, this period of Harlem's history has been highly romanticized. With the increase in a poor population, it was also the time when the neighborhood began to deteriorate to a slum, and some of the storied traditions of the Harlem Renaissance were driven by poverty, crime, or other social ills. For example, in this period, Harlem became known for "rent parties", informal gatherings in which bootleg alcohol was served and music played. Neighbors paid to attend, and thus enabled the host to make his or her monthly rent. Though picturesque, these parties were thrown out of necessity. Further, over a quarter of black households in Harlem made their monthly rent by taking in lodgers, many of who were family members, but who sometimes brought bad habits or even crime that disrupted the lives of respectable families. Lodgers also experienced disruption, with many having to move frequently when households relocated, roommates quarreled or they could not pay rent. Urban reformers campaigned to eliminate the "lodger evil" but the problem got worse before it got better. In 1940, still affected by the Depression, 40% of black families in Harlem were taking in lodgers.
The high rents and poor maintenance of housing stock, which Harlem residents suffered through much of the 20th century, was not merely the product of racism by white landlords. By 1914, 40% of Harlem's private houses and 10% of its tenements were owned by blacks. Wealthier blacks continued to purchase land in Harlem, and by 1920, a significant portion of the neighborhood was owned by blacks. By the late 1960s, 60% of the businesses in Harlem responding to surveys reported ownership by blacks, and an overwhelming fraction of new businesses were black owned after that time.
In 1928, the first effort at housing reform was attempted in Harlem with the construction of the Paul Laurence Dunbar Houses, backed by John D. Rockefeller, Jr. These were intended to give working people of modest means the opportunity to live in and, over time, purchase houses of their own. The Great Depression hit shortly after the buildings opened, and the experiment failed. They were followed in 1936 by the Harlem River Houses, a more modest experiment in housing projects. And by 1964, nine giant public housing projects had been constructed in the neighborhood, housing over 41,000 people.
Tuesday, March 5, 2013
A00001 - Oscar DePriest: The First Northern Congressperson
Oscar DePriest, the Republican Representative from Chicago's First District was sworn in on April 15. DePriest was the first African American elected to Congress from a Northern state and he blazed the trail for the return of African Americans to Congress in the 20th century.
Oscar Stanton De Priest (March 9, 1871 – May 12, 1951) was an American lawmaker and civil rights advocate who served as a United States Representative from Illinois from 1929 to 1935. He was the first African American to be elected to Congress from outside the southern states and the first in the 20th century.
De Priest was born in Florence, Alabama to former slaves. His mother worked part-time as a laundress, and his father, Alexander, was a teamster associated with the "Exodus" movement, which arose after the American Civil War to help blacks escape continued oppression in the South by moving to other states that offered greater freedom. In 1878, the De Priests left for Dayton, Ohio, after the elder De Priest had to save a friend who was a former Congressman from a lynch mob and another black man was killed on their doorstep.
In Salina, Kansas, De Priest studied bookkeeping at the Salina Normal School. In 1889, he moved to Chicago, Illinois, where he worked as an apprentice plasterer, house painter, and decorator, and eventually became a successful contractor and real estate broker. He went on to build a fortune in the stock market and in real estate by helping black families move into formerly all-white neighborhoods. From 1904 to 1908, he was a member of the board of commissioners of Cook County, Illinois, and he then served on the Chicago City Council from 1915 to 1917 as alderman of the 2nd Ward, Chicago’s first black alderman.
De Priest stepped down as alderman in 1917 after being indicted for alleged involvement with Chicago's South Side black mob, but was acquitted after hiring Clarence Darrow to defend him.
In 1919, De Priest ran unsuccessfully for alderman as a member of the People's Movement Club, a political organization he founded. However, after a few years, De Priest's organization became the most powerful of Chicago's many black political organizations, and he became the top black politician under Chicago Republican mayor William Hale Thompson.
In 1928, when Republican congressman Martin B. Madden died, Mayor Thompson selected De Priest to replace him on the ballot and he became the first African American elected to Congress in the 20th century, representing the 1st Congressional District of Illinois (the Loop and part of the South Side of Chicago) as a Republican. During his three consecutive terms (1929–1935) as the only black representative in Congress, De Priest introduced several anti-discrimination bills. His 1933 amendment barring discrimination in the Civilian Conservation Corps (CCC) was passed by the Senate and signed into law by President Franklin D. Roosevelt. A second bill, an anti-lynching bill, failed, even though it would not have made lynching a federal crime. A third proposal, a bill to permit a transfer of jurisdiction if a defendant believed he or she could not get a fair trial because of race or religion, was passed by a later Congress.
Civil rights activists criticized De Priest for opposing federal aid to the poor, but they applauded him for speaking in the South despite death threats. They also praised De Priest for telling an Alabama senator he was not big enough to prevent him from dining in the Senate restaurant, and for defending the right of Howard University students to eat in the House restaurant. De Priest took the House restaurant issue to a special bipartisan House committee. In a three month-long heated debate, the Republican minority argued that the restaurant's discriminatory practice violated 14th Amendment rights to equal access. The Democratic majority skirted the issue by claiming that the restaurant was not open to the public, and the House restaurant remained segregated.
In 1929, De Priest made national news when first lady Lou Hoover, at De Priest's urging, invited his wife, Jessie Williams De Priest, to a tea for congressional wives at the White House. De Priest also appointed Benjamin O. Davis, Jr., to the United States Military Academy at a time when the army had only one African-American line officer (Davis's father, Benjamin O. Davis, Sr.).
By the early 1930s, De Priest's popularity waned because he continued to oppose higher taxes on the rich and fought Depression-era federal relief programs. De Priest was defeated in 1934 by Democrat Arthur W. Mitchell, who was also an African American. He was again elected to the Chicago City Council in 1943 as alderman of the 3rd Ward, and served until 1947. He died in Chicago at age 80 and is buried in Graceland Cemetery.
Oscar married the former Jessie L. Williams (1873?-March 31, 1961). This union had two sons:
Before Oscar DePriest, the Republican Representative from Chicago's First District, was sworn in on April 15, he was accused of election fraud and had difficulty in obtaining office space. The charges of fraud were unsupported and New York Representative Fiorello H. LaGuardia offered the office next to his to DePriest. DePriest was the first African American elected to Congress in the twentieth century, the first African American Congressperson since 1901 and the first African American to be elected to Congress from a Northern state.
Mrs. DePriest's attendance at the official White House Congressional tea became a national cause celebre. The Florida House of Representatives adopted a resolution condemning "certain social policies of the Administration in entertaining Negroes in the White House on a parity with white ladies." Senator Blease of South Carolina introduced a resolution to the effect that President and Mrs. Hoover should "remember that the house in which they are temporarily residing is the "White House," and that Virginia, Texas, Florida, Tennessee and North Carolina contributed to their becoming its custodians."
After his election to Congress, DePriest was constantly in demand as a speaker. He did realize that he was not only a representative of voters from Illinois 1st Congressional District, but also a symbol for black people. He urged his many audiences to study political organization to learn their rights under the Federal Constitution, and to see campaign activity as a public duty.
A native son of Florence, Alabama, DePriest's early interest in politics can be traced back to his father, Alexander DePriest, who knew and admired James T. Rapier, an African American who represented Alabama in Congress in the days of Reconstruction. The elder DePriest learned to study people and politics while a dray man; Oscar DePriest learned them through his successful career as a real estate entrepreneur. Through his long life he maintained a keen interest in politics and in the progress of blacks. His success in business and politics did not change him, he insisted to his dying day in 1951 that "I am of the common herd".
Oscar Stanton De Priest (March 9, 1871 – May 12, 1951) was an American lawmaker and civil rights advocate who served as a United States Representative from Illinois from 1929 to 1935. He was the first African American to be elected to Congress from outside the southern states and the first in the 20th century.
De Priest was born in Florence, Alabama to former slaves. His mother worked part-time as a laundress, and his father, Alexander, was a teamster associated with the "Exodus" movement, which arose after the American Civil War to help blacks escape continued oppression in the South by moving to other states that offered greater freedom. In 1878, the De Priests left for Dayton, Ohio, after the elder De Priest had to save a friend who was a former Congressman from a lynch mob and another black man was killed on their doorstep.
In Salina, Kansas, De Priest studied bookkeeping at the Salina Normal School. In 1889, he moved to Chicago, Illinois, where he worked as an apprentice plasterer, house painter, and decorator, and eventually became a successful contractor and real estate broker. He went on to build a fortune in the stock market and in real estate by helping black families move into formerly all-white neighborhoods. From 1904 to 1908, he was a member of the board of commissioners of Cook County, Illinois, and he then served on the Chicago City Council from 1915 to 1917 as alderman of the 2nd Ward, Chicago’s first black alderman.
De Priest stepped down as alderman in 1917 after being indicted for alleged involvement with Chicago's South Side black mob, but was acquitted after hiring Clarence Darrow to defend him.
In 1919, De Priest ran unsuccessfully for alderman as a member of the People's Movement Club, a political organization he founded. However, after a few years, De Priest's organization became the most powerful of Chicago's many black political organizations, and he became the top black politician under Chicago Republican mayor William Hale Thompson.
In 1928, when Republican congressman Martin B. Madden died, Mayor Thompson selected De Priest to replace him on the ballot and he became the first African American elected to Congress in the 20th century, representing the 1st Congressional District of Illinois (the Loop and part of the South Side of Chicago) as a Republican. During his three consecutive terms (1929–1935) as the only black representative in Congress, De Priest introduced several anti-discrimination bills. His 1933 amendment barring discrimination in the Civilian Conservation Corps (CCC) was passed by the Senate and signed into law by President Franklin D. Roosevelt. A second bill, an anti-lynching bill, failed, even though it would not have made lynching a federal crime. A third proposal, a bill to permit a transfer of jurisdiction if a defendant believed he or she could not get a fair trial because of race or religion, was passed by a later Congress.
Civil rights activists criticized De Priest for opposing federal aid to the poor, but they applauded him for speaking in the South despite death threats. They also praised De Priest for telling an Alabama senator he was not big enough to prevent him from dining in the Senate restaurant, and for defending the right of Howard University students to eat in the House restaurant. De Priest took the House restaurant issue to a special bipartisan House committee. In a three month-long heated debate, the Republican minority argued that the restaurant's discriminatory practice violated 14th Amendment rights to equal access. The Democratic majority skirted the issue by claiming that the restaurant was not open to the public, and the House restaurant remained segregated.
In 1929, De Priest made national news when first lady Lou Hoover, at De Priest's urging, invited his wife, Jessie Williams De Priest, to a tea for congressional wives at the White House. De Priest also appointed Benjamin O. Davis, Jr., to the United States Military Academy at a time when the army had only one African-American line officer (Davis's father, Benjamin O. Davis, Sr.).
By the early 1930s, De Priest's popularity waned because he continued to oppose higher taxes on the rich and fought Depression-era federal relief programs. De Priest was defeated in 1934 by Democrat Arthur W. Mitchell, who was also an African American. He was again elected to the Chicago City Council in 1943 as alderman of the 3rd Ward, and served until 1947. He died in Chicago at age 80 and is buried in Graceland Cemetery.
Oscar married the former Jessie L. Williams (1873?-March 31, 1961). This union had two sons:
- Laurence W. (1900? - July 28, 1916)
- Oscar Stanton De Priest, Jr. (May 24, 1906-November 8, 1983)
Before Oscar DePriest, the Republican Representative from Chicago's First District, was sworn in on April 15, he was accused of election fraud and had difficulty in obtaining office space. The charges of fraud were unsupported and New York Representative Fiorello H. LaGuardia offered the office next to his to DePriest. DePriest was the first African American elected to Congress in the twentieth century, the first African American Congressperson since 1901 and the first African American to be elected to Congress from a Northern state.
Mrs. DePriest's attendance at the official White House Congressional tea became a national cause celebre. The Florida House of Representatives adopted a resolution condemning "certain social policies of the Administration in entertaining Negroes in the White House on a parity with white ladies." Senator Blease of South Carolina introduced a resolution to the effect that President and Mrs. Hoover should "remember that the house in which they are temporarily residing is the "White House," and that Virginia, Texas, Florida, Tennessee and North Carolina contributed to their becoming its custodians."
After his election to Congress, DePriest was constantly in demand as a speaker. He did realize that he was not only a representative of voters from Illinois 1st Congressional District, but also a symbol for black people. He urged his many audiences to study political organization to learn their rights under the Federal Constitution, and to see campaign activity as a public duty.
A native son of Florence, Alabama, DePriest's early interest in politics can be traced back to his father, Alexander DePriest, who knew and admired James T. Rapier, an African American who represented Alabama in Congress in the days of Reconstruction. The elder DePriest learned to study people and politics while a dray man; Oscar DePriest learned them through his successful career as a real estate entrepreneur. Through his long life he maintained a keen interest in politics and in the progress of blacks. His success in business and politics did not change him, he insisted to his dying day in 1951 that "I am of the common herd".
1946
Notable Births
Frankie Beverly in performance in 2012. He led his group, Maze, to success on the R&B charts and Black radio, but the group never had a lot of crossover pop success.Credit...Mychal Watts/WireImage, via Getty Images
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Thu, Sep 12 at 12:20 AM
I was saddened to hear of the passing of Frankie Beverly, the lead singer for Maze
For many years now, I have enjoyed going out to tend my garden in the twilight hours. As the sun sets, I have a meditative time when I honor the sunset with the classic Maze song "Golden Time of Day"
After giving praise to the day and the evening and the beauty of being in the garden, I like to follow up with the Maze song "Happy Feelin's"
and then I end my meditation with the Maze song "We Are One"
Frankie Beverly may be gone, but every day that I go out into my garden, I feel his presence still.
Peace,
----- Forwarded Message -----
From: skipjen2865@aol.com <skipjen2865@aol.com>
To: Everett Jenkins <skipjen2865@aol.com>
Sent: Wednesday, September 11, 2024 at 11:35:23 PM PDT
Subject: Frankie Beverly, R.I.P.
Frankie Beverly, Frontman of the Soul Group Maze, Is Dead at 77
A consistent hitmaker on the R&B charts for almost 50 years, he had announced just this year that he would be retiring.
Listen to this article · 5:41 min Learn more
Sept. 11, 2024
Frankie Beverly, the lead singer and songwriter of the soul and funk band Maze, whose songs, including “Golden Time of Day,” “Joy and Pain” and “Happy Feelin’s,” provided the soundtrack to countless summer cookouts and family reunions for more than five decades, died on Tuesday. He was 77.
His death was announced in a statement by his family on his Instagram account. The statement did not say where he died or cite a cause.
“He lived his life with pure soul, as one would say, and for us, no one did it better,” the statement said. “He lived for his music, family and friends.”
Mr. Beverly had announced a farewell tour this year with a handful of dates. He had said that he would retire after going on the road one last time.
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Mr. Beverly with Maze in 2023. He announced this year that he would retire after a brief tour.Credit...Gary Miller/Getty Images“Thank you so much for the support given to me for over 50 years as I pass on the lead vocalist torch to Tony Lindsay,” Mr. Beverly said in a statement to Billboard at the time. “The band will continue on as Maze Honoring Frankie Beverly. It’s been a great ride through the decades. Let the music of my legacy continue.”
With his smooth baritone, Mr. Beverly led Maze to success on the R&B charts and Black radio. But the band did not have a lot of crossover pop success.
“Frankie Beverly may be the biggest R&B star you never heard of,” J.D. Considine, the Baltimore Sun music critic, wrote in 1994.
That did not seem to bother him much.
“Yeah, I wish more people did know who I was,” he told Mr. Considine, “but if it’s at the expense of me giving up this thing we have, then I just have to wait until they find out. ’Cause whatever we have, whatever this thing is that we seem to have a part of, it’s a cult kind of thing.”
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Mr. Beverly and Maze in concert at Newark Symphony Hall in 2009.Credit...Jemal Countess/Getty ImagesIt would be difficult to count the number of artists who have cited Mr. Beverly’s music as inspiration or sampled from his ever-expanding playbook of infectious melodies and harmonies. Many have covered his work, some with more fanfare than others. His 1978 song “I Need You” was sampled in “Hustler’s Ambition” by 50 Cent, “Talk to Em” by Young Jeezy and “I Need U” by Lil Boosie and Webbie.
And Mr. Beverly’s song “Before I Let Go,” though not a big hit, was covered by Beyoncé on her live album “Homecoming” in 2019. In the New York Times podcast “Still Processing,” with Wesley Morris and Jenna Wortham, the song was described in 2021 as having “a unique ability to gather and galvanize,” becoming “a unifying Black anthem and an unfailing source of joy.”
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Mr. Beverly in 1985. His 1981 song “Before I Let Go” was described in 2021 as “a unifying Black anthem and an unfailing source of joy.”Credit...David Corio, via Michael Ochs Archive/Getty ImagesHoward Stanley Beverly was born on Dec. 6, 1946, in Philadelphia. His father was a truck driver, and his mother ran the household.
He was influenced as a child by the music he heard in church, by R&B singers like Sam Cooke and Lloyd Price, and by the doo-wop group Frankie Lymon and the Teenagers.
“I was so blown away by Frankie that I changed my own name — my birth name is Howard!” he was quoted as saying in an online biography. “But after I heard Frankie and the guys, I was totally bitten.”
As a 12-year-old, he said, he toured the East Coast for about a year with the Silhouettes (who had a No. 1 hit with “Get a Job” in 1958) after they heard he could sing like Mr. Lymon. He then formed a few doo-wop groups of his own and recorded for one of the early record labels of the songwriter and producer Kenneth Gamble — who, with his partner, Leon Huff, would help create the sound known as Philly Soul.
Mr. Beverly transformed his group Butlers from a traditional vocal harmony ensemble into Raw Soul, which bore the influence of Sly and the Family Stone’s adventurous fusion of soul, rock and funk.
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An early lineup of Maze, with Mr. Beverly at the far left. The group’s first album was released in 1977.Credit...Gems/Redferns, via Getty ImagesHe and the other members of Raw Soul moved to San Francisco in 1972, but they initially had trouble finding success.
“We were going through hell,” Mr. Beverly told The St. Louis Post-Dispatch n 1978. “San Francisco was no Disneyland. It was real, with real hurts and heartaches. We didn’t have any bread and we were out in the street.”
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They did manage to get booked at a few small clubs; at one of them, Marvin Gaye’s sister-in-law saw them perform and alerted Mr. Gaye to their talent. He took them out on tour in 1976 as an opening act and helped them get a deal with Capitol Records.
“He loved me like a little brother,” Mr. Beverly said of Mr. Gaye in the online biography, “and certainly working with him helped bring our demos back to life.”
Raw Soul changed its name before its first album, “Maze Featuring Frankie Beverly,” was released in 1977. It was the first of nine albums by the group to be certified gold, including the two-disc “Anthology” (1996).
Information about survivors was not immediately available.
In 2009, when they closed the Essence Music Festival in New Orleans for the 15th straight year, Ben Ratliff of The Times described the experience of listening to Maze:
“The band’s shows are rehearsed rituals, working up to a rare and special audience feeling: deep, sentient serenity, not the usual kind of lose-yourself pop catharsis. It’s done by repetitive funk in slow to medium tempos, without a lot of instrumental flexing; moderation is everywhere.”
As for Mr. Beverly, he added: “His voice was half-scorched, and some of the usual traces of Donny Hathaway and Sam Cooke weren’t coming through. But he managed by keeping it in the middle register and by adding small vocal gestures to the rhythm cycles — percussive uh-uhs and dibba-dibbas, gospel grunts.
“His lyrics are about joy and desire, but he works realism, as well as a horror of hurting anyone, into his euphoria.”
88888888888888888888888888888888888888888888888888888888888888888888888888888888888Lynn Huntley, aka Mary Lynn Jones, (b. January 24, 1946, Petersburg, Virginia - d. August 30, 2015, Atlanta, Georgia) was a prominent civil rights lawyer. She was born on January 24, 1946, in Petersburg, Virginia. Her father, the Reverend Lawrence Jones, was active in the civil rights movement in the early 1960s, when he was associated with Fisk University in Nashville. He was dean of Howard University’s divinity school in Washington from 1975 to 1991 and died in 2009. Her mother, Mary Ellen, died in 2003.
Ms. Huntley attended Fisk University as an early entrant, received an A.B. in Sociology with honors from Barnard College, and J.D. degree with honors from Columbia University Law School, where she was a member of The Columbia Law Review. She worked as law clerk for a federal judge, Judge Constance Baker Motley; and as staff attorney at the NAACP Legal Defense and Educational Fund, Inc., where she focused on cases involving the abolition of the death penalty, prisoner rights and education. She served as general counsel to the New York City Commission on Human Rights and as section chief and deputy assistant attorney general in the Civil Rights Division of the United States Department of Justice, where she directed a trial section to vindicate the rights of institutionalized persons, and exercised oversight of sections concerned with legislative affairs, employment, housing, federal regulatory and budgetary matters.
During her tenure at the Ford Foundation from l982-1994, where she advanced from program officer to director of Ford Foundation’s Rights and Social Justice Program, Ms. Huntley was responsible for grant making related to minority and women’s rights, refugee and migration issues, legal services for the poor, minorities and media, and coordination of field office activities related to the foregoing. In l995, Ms. Huntley joined the staff of the Southern Education Foundation as a program director, where she conceived and directed the Comparative Human Relations Initiative, an examination of race and inequality in Brazil, South Africa and the United States and strategies to reduce inequality. She is the author of several reports resultant from this effort, and served, with others, as editor of two related books, Tirando a Mascara (Removing the Mask, 2000) and Race and Inequality in South Africa, Brazil and the United States (2001). She retired from the Southern Education Foundation in 2010, having doubled the endowment and raised over $44 million from diverse donors.
Ms. Huntley has received many honors, including the Thurgood Marshall Award of the Association of the Bar of the City of New York, the Dr. Jean Mayer Global Citizenship Award from Tufts University, honorary doctorates from Cambridge College in Boston, Mass., and Allen University in Columbia, SC, and the Lucy Terry Prince Award of the Lawyers’ Committee for Civil Rights Under Law. She also received the National Bar Association outstanding achievement award, the Unsung Heroine Award from the Atlanta Coalition of 100 Black Women, and was the Association of Black Foundation Executives’ James A. Joseph Lecturer in 2004. She served as a member of the Georgia Student Finance Commission, and on the Boards of the American Constitution Society, the Association of Black Foundation Executives (where she was counsel) Grantmakers for Education, CARE USA (where she was vice chair), the Center for Women Policy Studies, the Marguerite E. Casey Foundation, and the Interdenominational Theological Center. She was recently elected vice chair of the Board of Trustees of the Jesse Ball DuPont Fund in Jacksonville, Florida.
_________________________________________________________________________________During her tenure at the Ford Foundation from l982-1994, where she advanced from program officer to director of Ford Foundation’s Rights and Social Justice Program, Ms. Huntley was responsible for grant making related to minority and women’s rights, refugee and migration issues, legal services for the poor, minorities and media, and coordination of field office activities related to the foregoing. In l995, Ms. Huntley joined the staff of the Southern Education Foundation as a program director, where she conceived and directed the Comparative Human Relations Initiative, an examination of race and inequality in Brazil, South Africa and the United States and strategies to reduce inequality. She is the author of several reports resultant from this effort, and served, with others, as editor of two related books, Tirando a Mascara (Removing the Mask, 2000) and Race and Inequality in South Africa, Brazil and the United States (2001). She retired from the Southern Education Foundation in 2010, having doubled the endowment and raised over $44 million from diverse donors.
Ms. Huntley has received many honors, including the Thurgood Marshall Award of the Association of the Bar of the City of New York, the Dr. Jean Mayer Global Citizenship Award from Tufts University, honorary doctorates from Cambridge College in Boston, Mass., and Allen University in Columbia, SC, and the Lucy Terry Prince Award of the Lawyers’ Committee for Civil Rights Under Law. She also received the National Bar Association outstanding achievement award, the Unsung Heroine Award from the Atlanta Coalition of 100 Black Women, and was the Association of Black Foundation Executives’ James A. Joseph Lecturer in 2004. She served as a member of the Georgia Student Finance Commission, and on the Boards of the American Constitution Society, the Association of Black Foundation Executives (where she was counsel) Grantmakers for Education, CARE USA (where she was vice chair), the Center for Women Policy Studies, the Marguerite E. Casey Foundation, and the Interdenominational Theological Center. She was recently elected vice chair of the Board of Trustees of the Jesse Ball DuPont Fund in Jacksonville, Florida.
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James Milton "Jim" "the Dragon" Kelly (May 5, 1946 – June 29, 2013) was an American athlete, actor, and martial artist who rose to fame in the early 1970s. He was best known from his performance as Williams in the 1973 film Enter the Dragon.
Kelly was born in Paris, Kentucky. He began his athletic career in high school, competing in basketball, football, and track and field. He attended the University of Louisville where he played football, but left during his freshman year to begin studying Shorin-ryu karate. Additionally, he trained in Okinawan karate under the direction of Masters, Parker Shelton and Gordon Doversola. During the early 1970's, Jim Kelly became one of the most decorated world karate champions in the sport. In 1971, Kelly won four prestigious championships that same year, most notably, the World Middleweight Karate title at the 1971 Long Beach International Karate Championships. He opened his own dojo which was frequented by numerous Hollywood celebrities. He taught karate to actor Calvin Lockhart for a role in a thriller feature film Melinda. Kelly ended up playing a martial arts instructor in the movie.
As an actor, Kelly became the first Black martial arts film star. Jim Kelly co-starred alongside Bruce Lee in the block buster, Enter the Dragon. The role was originally supposed to go to actor Rockne Tarkington, who unexpectedly dropped out days before shooting in Hong Kong. Producer Fred Weintraub had heard about Jim Kelly's karate studio in the Crenshaw district of Los Angeles, and went there to see him and was immediately impressed. Kelly's role as Williams, an inner-city karate instructor who is harassed by white police officers, made a good impression upon directors and African-American males with his cool-cat demeanor and formidable physical skills.
This appearance led to starring roles in a string of martial arts-themed blaxploitation films, among them Melinda and Black Belt Jones. Most of Kelly's film roles played up the novelty of an African-American martial arts master.
Kelly earned a three-film contract with Warner Brothers and made Three the Hard Way with Jim Brown and Fred Williamson, and Hot Potato, a movie in which he rescues a diplomat's daughter from the jungles of Thailand. After his contract ended with Warner Brothers, he starred in low-budget films Black Samurai, Death Dimension, and Tattoo Connection.
After his appearance in 1982's One Down, Two to Go, Kelly appeared in movies only rarely.
A deleted scene from the film "Undercover Brother", included on the DVD extra features, shows him in a cameo appearance with Eddie Griffin.
Kelly was a professional tennis player on the USTA Senior Men's Circuit. He often played tennis recreationally in the 1970s at Los Angeles' Plummer Park in West Hollwood.
In 2004, Kelly appeared with NBA star LeBron James in the Nike commercial "Chamber of Fear", a similarity of the Bruce Lee film Game of Death.
Kelly resided in Southern California and worked as a professional tennis coach. He was still a popular draw at conventions such as the 2009 San Diego Comic-Con International.
He considered Bruce Lee as "the greatest martial artist, who ever lived".
Jim Kelly died of cancer on June 29 2013, at his home in San Diego, California.
The filmography of, and television credits for, Jim Kelly read as follows:
Filmography
- Melinda (1972)
- Enter the Dragon (1973) as Williams
- Black Belt Jones (1974) as Black Belt Jones
- Three the Hard Way (1974) as Mister Keyes
- Golden Needles (1974)
- Take a Hard Ride (1975) as Kashtok
- Hot Potato (1976) as Jones
- Black Samurai (1977) as Robert Sand
- The Tattoo Connection (a.k.a. E yu tou hei sha xing, Black Belt Jones 2) (1978)
- Death Dimension (1978)
- The Amazing Mr. No Legs (1981)
- One Down, Two To Go (1982)
- Stranglehold (1994)
- Macked, Hammered, Slaughtered and Shafted (2004)
- Afro Ninja Destiny (2009)
- Afro Ninja (2009)
Television
- Highway To Heaven (1985/1986) (2 episodes)
Kwaku Ohene-Frempong, Expert in Sickle Cell Disease, Dies at 76
When his baby boy was diagnosed with the illness, he made it his mission to combat it. He later took his expertise back to his native Ghana.
Soon after his first child, Kwame, was born on May 13, 1972, Dr. Kwaku Ohene-Frempong discovered that the boy had a fatal genetic disease.
“I was holding Kwame, and he came upstairs with tears in his eyes,” Dr. Ohene-Frempong’s wife, Janet Ohene-Frempong, said in an interview, recalling the moment her husband broke the news. “He said, ‘Our son, Kwame, has sickle cell disease.’ He knew what that meant.” Sickle cell can result in searing pain, organ damage, strokes, susceptibility to infections and premature death.
Dr. Ohene-Frempong, a medical student at Yale at the time, then called his mother at their family home in Ghana. “God is telling you something,” she told him. The message, she said, was to use his medical training to help combat the disease. And that is what he did “until he drew his last breath,” Ms. Ohene-Frempong said.
“The most important thing that happened to us is Kwame’s birth,” she added. “It changed the trajectory of our lives and of hundreds and hundreds of people around the world. All the work he did — every bit of it — he did because of Kwame.”
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Dr. Ohene-Frempong, familiarly known by his initials, Kof (pronounced cough), died on May 7 in Philadelphia. He was 76. His wife said the cause was metastatic lung cancer.
Dr. Ohene-Frempong worked for decades at the Children’s Hospital of Philadelphia, an affiliate of the University of Pennsylvania. At CHOP, as it is known, he established the hospital’s Comprehensive Sickle Cell Center.
Dr. Alexis Thompson, a colleague and sickle cell expert there, said in an interview: “I relied on his wisdom at almost every turn in my career. Part of it was watching with this tremendous awe what his vision was and the things he thought to do to move this field forward.”
Dr. Ohene-Frempong was a leader of a large federally funded study, the Cooperative Study of Sickle Cell Disease, that helped answer an important question: What is the natural course of the disease?
Analyzing the study’s data, he found that the disease could result in blockages in blood vessels in the brain, leading to a high rate of strokes in children with sickle cell. That led other researchers to be able to predict which children were most at risk, and to discover that regular transfusions could prevent most strokes in those children.
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In his native Ghana, Dr. Ohene-Frempong established a pilot program to provide screening for sickle cell disease among newborns in the southern city of Kumasi. It was the first such program in sub-Saharan Africa. In addition to identifying children with the illness, the program referred them to specialized clinics that provided treatments like antibiotics to prevent infections, routine immunizations and a drug, hydroxyurea, that can reduce the risk of complications from sickle cell.
Kwaku Ohene-Frempong was born on March 13, 1946, in Kukurantumi, in eastern Ghana, to Kwasi Adde Ohene and Adwoa Odi Boafo. His father was a cocoa farmer and a prominent member of a royal family.
Kwaku attended a boarding school, Prempeh College, then went to Yale University, where he majored in biology and was captain of the track and field team, setting indoor and outdoor records in the high hurdles. While a student, he met Janet Williams, who was attending Cornell University. They married on June 6, 1970, one week after they had both graduated.
Dr. Ohene-Frempong said in an interview in 2019 that he first found out about sickle cell when he and some friends attended a lecture about the disease at Yale. As he sat listening, he said, he suddenly recognized the disease: It was in his family but had gone undiagnosed. One of his cousins had the symptoms and died at 14.
“He was in pain,” he said of his cousin. “His eyes were very yellow, and he was very skinny.”
Dr. Ohene-Frempong continued on to medical school at Yale, then went to New York Hospital/Weill Cornell Medical Center in Manhattan for his residency. He studied pediatric hematology at the Children’s Hospital of Philadelphia before moving to the Tulane University School of Medicine in New Orleans, where he was associate professor of pediatrics.
In his six years at Tulane, he established the Tulane Sickle Cell Center of Southern Louisiana, a medical care facility, and helped the state health department develop a newborn-screening program for the disease.
Dr. Ohene-Frempong returned to Children’s Hospital in 1986 and remained there for 30 years before leaving to work full time in Ghana, at the Kumasi Center for Sickle Cell Disease, a research and treatment center. He was still based there when he returned to Philadelphia for cancer treatment.
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“He was very, very aware of the limitations of working in Africa,” Ms. Ohene-Frempong said. “His goal was to raise the standards of care. He said, ‘It can be done in America, and that is our goal here.’”
As part of that mission, Dr. Ohene-Frempong became president of the Sickle Cell Foundation of Ghana and the national coordinator for the American Society of Hematology’s Consortium on Newborn Screening in Africa.
His honors and accolades were many, including, from Ghana, the Order of the Volta in 2010 and the Millennium Excellence Award in Medicine in 2015. In the United States in 2020, he received the Assistant Secretary of Health Exceptional Service Medal, the highest civilian award given by the Public Health Service, part of the Department of Health and Human Services. The American Society for Hematology honored him in 2021 with its Stratton Award for Translational and Clinical Science.
But despite the progress that Dr. Ohene-Frempong and others had made in caring for people with sickle cell disease, his son, Kwame, did not survive it: He died in 2013 at age 40, the father of two young children.
In addition to his wife, Dr. Ohene-Frempong is survived by his daughter, Afia Ohene-Frempong; three brothers, Kwabena Ohene-Dokyi, Kwasi Ohene-Owusu and Reynolds Twumasi; a sister, Ama Ohene-Agyeiwaa Boateng; a grandson; and a granddaughter.
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Countee Cullen (May 30, 1903 – January 9, 1946) was an American poet who was a leading figure in the Harlem Renaissance. (He pronounced his name "Coun-tay," not "Coun-tee.")
Countee Cullen was possibly born on May 30, although due to conflicting accounts of his early life, a general application of the year of his birth as 1903 is reasonable. He was either born in New York, Baltimore, Louisville, or Lexington, Kentucky, with his widow being convinced he was born in Lexington. Cullen was possibly abandoned by his mother, and reared by a woman named Mrs. Porter, who was probably his paternal grandmother. Mrs. Porter brought young Countee to Harlem when he was nine. She died in 1918. No known reliable information exists of his childhood until 1918 when he was taken in, or adopted, by Reverend and Mrs Frederick A. Cullen of Harlem, New York City. The Reverend was the local minister, and founder, of the Salem Methodist Episcopal Church.
Sometime before 1918, Cullen was adopted by the Reverend Frederick A. and Carolyn Belle (Mitchell) Cullen. It is impossible to state with certainty how old Cullen was when he was adopted or how long he knew the Cullens before he was adopted. Apparently he went by the name of Countee Porter until 1918. By 1921 he became Countee P. Cullen and eventually just Countee Cullen. According to Harold Jackman, Cullen's adoption was never “official.” That is to say it was never consummated through proper state-agency channels. Indeed, it is difficult to know if Cullen was ever legally an orphan at any stage in his childhood.
Frederick Cullen was a pioneer black activist minister. He established his Salem Methodist Episcopal Church in a storefront mission upon his arrival in New York City in 1902, and in 1924 moved the Church to the site of a former white church in Harlem where he could boast of a membership of more than twenty-five hundred. Countee Cullen himself stated in Caroling Dusk (1927) that he was “reared in the conservative atmosphere of a Methodist parsonage,” and it is clear that his foster father was a particularly strong influence. The two men were very close, often traveling abroad together. But as Cullen evidences a decided unease in his poetry over his strong and conservative Christian training and the attraction of his pagan inclinations, his feelings about his father may have been somewhat ambivalent. On the one hand, Frederick Cullen was a puritanical Christian patriarch, and Cullen was never remotely that in his life. On the other hand, it has been suggested that Frederick Cullen was also something of an effeminate man. (He was dressed in girl's clothing by his poverty-stricken mother well beyond the acceptable boyhood age for such transvestism.) That Cullen was homosexual or of a decidedly ambiguous sexual nature may also be attributable to his foster father's contrary influence as both fire-breathing Christian and latent homosexual.
At some point, Cullen entered the DeWitt Clinton High School in The Bronx. He excelled academically at the school while emphasizing his skills at poetry and in oratorical contest. While in high school Cullen won his first contest, a citywide competition, with the poem “I Have a Rendezvous with Life”, a nonracial poem inspired by Alan Seeger's “I Have a Rendezvous with Death”. At DeWitt, he was elected into the honor society, editor of the weekly newspaper, and elected vice-president of his graduating class. In January 1922, he graduated with honors in Latin, Greek, Mathematics, and French.
After graduating high school, Cullen entered New York University (NYU). In 1923, he won second prize in the Witter Bynner undergraduate poetry contest, which was sponsored by the Poetry Society of America, with a poem entitled The Ballad of the Brown Girl. At about this time, some of his poetry was promulgated in the national periodicals Harper's, Crisis, Opportunity, The Bookman, and Poetry. The ensuing year he again placed second in the contest. He finally won it in 1925.
At New York University (1921–1925), Cullen wrote most of the poems for his first three volumes: Color (1925), Copper Sun (1927), and The Ballad of the Brown Girl (1927).
Cullen competed in a poetry contest sponsored by Opportunity. and came in second with To One Who Say Me Nay, while losing to Langston Hughes's The Weary Blues. Sometime thereafter, Cullen graduated from NYU as one of eleven students selected to Phi Beta Kappa.
Cullen entered Harvard in 1925, to pursue a masters in English, about the same time his first collection of poems, Color, was published. Written in a careful, traditional style, the work celebrated black beauty and deplored the effects of racism. The book included "Heritage" and "Incident", probably his most famous poems. "Yet Do I Marvel", about racial identity and injustice, showed the influence of the literary expression of William Wordsworth and William Blake, but its subject was far from the world of their Romantic sonnets. The poet accepts that there is God, and "God is good, well-meaning, kind", but he finds a contradiction of his own plight in a racist society: he is black and a poet. Cullen's Color was a landmark of the Harlem Renaissance.
What is Africa to me:
Copper sun or scarlet sea,
Jungle star or jungle track,
Strong bronzed men, or regal black
Women from whose loins I sprang
When the birds of Eden sang?
One three centuries removed
From the scenes his fathers loved,
Spicy grove, cinnamon tree,
What is Africa to me?
This 1920s artistic movement produced the first large body of work in the United States written by African Americans. However, Cullen considered poetry raceless. {Although his 1929 poem "The Black Christ" took a racial theme, the lynching of a black youth for a crime he did not commit.)
The Harlem Renaissance movement was centered in the cosmopolitan community of Harlem, in New York City. During the 1920s, a fresh generation of writers emerged, although a few were Harlem-born. Other leading figures included Alain Locke (The New Negro, 1925), James Weldon Johnson (Black Manhattan, 1930), Claude McKay (Home to Harlem, 1928), Hughes (The Weary Blues, 1926), Zora Neale Hurston (Jonah's Gourd Vine, 1934), Wallace Thurman (Harlem: A Melodrama of Negro Life, 1929), Jean Toomer (Cane, 1923) and Arna Bontemps (Black Thunder, 1935). The movement was accelerated by grants and scholarships and supported by such white writers as Carl Van Vechten.
If any event signaled the coming of the Harlem Renaissance, it was the precocious success of Countee Cullen. This rather shy black youth, more than any other black literary figure of his generation, was being touted and bred to become a major crossover literary figure. Here was a black man with considerable academic training who could, in effect, write “white” verse—ballads, sonnets, quatrains, and the like—much in the manner of Keats and the British Romantics (albeit, on more than one occasion, tinged with racial concerns) with genuine skill and compelling power. He was certainly not the first African American to attempt to write such verse but he was first to do so with such extensive education and with such a complete understanding of himself as a poet. Only two other black American poets before Cullen could be taken so seriously as self-consciously considered and proficient poets: Phillis Wheatley and Paul Laurence Dunbar. If the aim of the Harlem Renaissance was, in part, the reinvention of the native-born African American as a being who can be assimilated while decidedly retaining something called “a racial self-consciousness,” then Cullen fit the bill. If “I Have a Rendezvous with Life” was the opening salvo in the making of Cullen's literary reputation, then the 1924 publication of “Shroud of Color” in H. L. Mencken's American Mercury confirmed the advent of the black boy wonder as one of the most exciting American poets on the scene.
Cullen graduated from Harvard University with a masters degree in 1926. He then began work as assistant editor for Opportunity magazine, where his column, "The Dark Tower", increased his literary reputation. Indeed, between high school and his graduation from Harvard, Cullen was the most popular black poet and virtually the most popular black literary figure in America. One of Cullen's poems and his popular column in Opportunity inspired A'Leila Walker—heiress of Madame C. J. Walker's hair-care products fortune and owner of a salon where the black and white literati gathered in the late 1920s—to name her salon “The Dark Tower”.
Cullen won more major literary prizes than any other black writer of the 1920s: first prize in the Witter Bynner Poetry contest in 1925, Poetry magazine's John Reed Memorial Prize, the Amy Spingarn Award of the Crisis magazine, second prize in Opportunity magazine's first poetry contest, and second prize in the poetry contest of Palms. In addition, he was the second black to win a Guggenheim Fellowship.
Cullen's poetry collections The Ballad of the Brown Girl (1927) and Copper Sun (1927) explored similar themes as Color, but they were not so well received. Cullen's Guggenheim Fellowship of 1928 enabled him to study and write abroad. He met Nina Yolande Du Bois, daughter of W. E. B. Du Bois, the leading black intellectual. At that time Yolande was involved romantically with a popular band leader. Between the years 1928 and 1934, Cullen traveled back and forth between France and the United States.
Countee Cullen was very secretive about his life. His real mother did not contact him until he became famous in the 1920s. Nevertheless, Cullen was placed at the center of one of the major social events of the Harlem Renaissance: On April 9, 1928, he married Yolande Du Bois, the only child of W. E. B. Du Bois, in one of the most lavish weddings in black New York history. This wedding was to symbolize the union of the grand black intellectual patriarch and the new breed of younger black intellectuals who were responsible for much of the excitement of the Renaissance. It was an apt meshing of personalities as Cullen and Du Bois were both conservative by nature and ardent traditionalists. That the marriage turned out so disastrously and ended so quickly (they divorced in 1930) probably adversely affected Cullen, who would not remarry until 1940.
It is rumored that Cullen was a homosexual, and his relationship with Harold Jackman ("the handsomest man in Harlem"), was a significant factor in the divorce. The young, dashing Jackman was a school teacher and, thanks to his noted beauty, a prominent figure among Harlem's gay elite. Van Vechten had used him as a character model in his novel Nigger Heaven (1926).
It is very possible that the conflicted Cullen was in love with the homosexual Jackman, but Thomas Wirth, author of Gay Rebel of the Harlem Renaissance, Selections from the Work of Richard Bruce Nugent, says there is no concrete proof that they ever were lovers, despite newspaper stories and gossip suggesting the contrary.
Jackman's diaries, letters, and outstanding collections of memorabilia are held in various depositories across the country, such as the Amistad Research Center at Tulane University in New Orleans and Atlanta University (now Clark Atlanta University) in Atlanta, Georgia. At Cullen's death, Jackman requested that the name of the Georgia accumulation be changed from the Harold Jackman Collection to the Countee Cullen Memorial Collection in honor of his friend. When Jackman, himself, succumbed to cancer in 1961, the collection was renamed the Cullen-Jackman Collection to honor them both.
By 1929 Cullen had published four volumes of poetry. The title poem of The Black Christ and Other Poems (1929) was criticized for the use of Christian religious imagery - Cullen compared the lynching of a black man to the crucifixion of Jesus. Cullen published The Black Christ and Other Poems to less than his accustomed glowing reviews. He was bitterly disappointed that The Black Christ, his longest and in many respects most complicated poem, was considered by most critics and reviewers to be his weakest and least distinguished.
As well as writing books himself, Cullen promoted the work of other black writers. But by 1930 Cullen's reputation as a poet waned. In 1932, appeared his only novel, One Way to Heaven, a social comedy of lower-class blacks and the bourgeoisie in New York City. From 1934 until the end of his life, he taught English, French, and creative writing at Frederick Douglass Junior High School in New York City. (His most famous student at Frederick Douglass Junior High School was James Baldwin.) During this period, he also wrote two works for young readers: The Lost Zoo (1940), poems about the animals who perished in the Flood, and My Lives and How I Lost Them, an autobiography of his cat. In the last years of his life, Cullen wrote mostly for the theatre. He worked with Arna Bontemps to adapt his 1931 novel God Sends Sunday into St. Louis Woman (1946, published 1971) for the musical stage. Its score was composed by Harold Arlen and Johnny Mercer, both white. The Broadway musical, set in a poor black neighborhood in St. Louis, was criticized by black intellectuals for creating a negative image of black Americans. Cullen also translated the Greek tragedy Medea by Euripides, which was published in 1935 as The Medea and Some Poems with a collection of sonnets and short lyrics.
In 1940, Cullen married Ida Mae Robertson, whom he had known for ten years.
Cullen died from high blood pressure and uremic poisoning on January 9, 1946.
The works of Countee Cullen include:
Poetry collections:
_________________________________________________________________________________
NOTABLE DEATHS
Countee Cullen (May 30, 1903 – January 9, 1946) was an American poet who was a leading figure in the Harlem Renaissance. (He pronounced his name "Coun-tay," not "Coun-tee.")
Countee Cullen was possibly born on May 30, although due to conflicting accounts of his early life, a general application of the year of his birth as 1903 is reasonable. He was either born in New York, Baltimore, Louisville, or Lexington, Kentucky, with his widow being convinced he was born in Lexington. Cullen was possibly abandoned by his mother, and reared by a woman named Mrs. Porter, who was probably his paternal grandmother. Mrs. Porter brought young Countee to Harlem when he was nine. She died in 1918. No known reliable information exists of his childhood until 1918 when he was taken in, or adopted, by Reverend and Mrs Frederick A. Cullen of Harlem, New York City. The Reverend was the local minister, and founder, of the Salem Methodist Episcopal Church.
Sometime before 1918, Cullen was adopted by the Reverend Frederick A. and Carolyn Belle (Mitchell) Cullen. It is impossible to state with certainty how old Cullen was when he was adopted or how long he knew the Cullens before he was adopted. Apparently he went by the name of Countee Porter until 1918. By 1921 he became Countee P. Cullen and eventually just Countee Cullen. According to Harold Jackman, Cullen's adoption was never “official.” That is to say it was never consummated through proper state-agency channels. Indeed, it is difficult to know if Cullen was ever legally an orphan at any stage in his childhood.
Frederick Cullen was a pioneer black activist minister. He established his Salem Methodist Episcopal Church in a storefront mission upon his arrival in New York City in 1902, and in 1924 moved the Church to the site of a former white church in Harlem where he could boast of a membership of more than twenty-five hundred. Countee Cullen himself stated in Caroling Dusk (1927) that he was “reared in the conservative atmosphere of a Methodist parsonage,” and it is clear that his foster father was a particularly strong influence. The two men were very close, often traveling abroad together. But as Cullen evidences a decided unease in his poetry over his strong and conservative Christian training and the attraction of his pagan inclinations, his feelings about his father may have been somewhat ambivalent. On the one hand, Frederick Cullen was a puritanical Christian patriarch, and Cullen was never remotely that in his life. On the other hand, it has been suggested that Frederick Cullen was also something of an effeminate man. (He was dressed in girl's clothing by his poverty-stricken mother well beyond the acceptable boyhood age for such transvestism.) That Cullen was homosexual or of a decidedly ambiguous sexual nature may also be attributable to his foster father's contrary influence as both fire-breathing Christian and latent homosexual.
At some point, Cullen entered the DeWitt Clinton High School in The Bronx. He excelled academically at the school while emphasizing his skills at poetry and in oratorical contest. While in high school Cullen won his first contest, a citywide competition, with the poem “I Have a Rendezvous with Life”, a nonracial poem inspired by Alan Seeger's “I Have a Rendezvous with Death”. At DeWitt, he was elected into the honor society, editor of the weekly newspaper, and elected vice-president of his graduating class. In January 1922, he graduated with honors in Latin, Greek, Mathematics, and French.
"Yet I do marvel"
I doubt not God is good, well-meaning, kind,
And did He stoop to quibble could tell why
The little buried mole continues blind,
Why flesh that mirrors Him must someday die,
Make plain the reason tortured Tantalus
Is baited by the fickle fruit, declare
If merely brute caprice dooms Sisyphus
To struggle up a never-ending stair.
Inscrutable His ways are, and immune
To catechism by a mind too strewn
With petty cares to slightly understand
What awful brain compels His awful hand.
Yet do I marvel at this curious thing:
To make a poet black, and bid him sing!
I doubt not God is good, well-meaning, kind,
And did He stoop to quibble could tell why
The little buried mole continues blind,
Why flesh that mirrors Him must someday die,
Make plain the reason tortured Tantalus
Is baited by the fickle fruit, declare
If merely brute caprice dooms Sisyphus
To struggle up a never-ending stair.
Inscrutable His ways are, and immune
To catechism by a mind too strewn
With petty cares to slightly understand
What awful brain compels His awful hand.
Yet do I marvel at this curious thing:
To make a poet black, and bid him sing!
“
”
"Yet I do marvel" (1925)
At New York University (1921–1925), Cullen wrote most of the poems for his first three volumes: Color (1925), Copper Sun (1927), and The Ballad of the Brown Girl (1927).
Cullen competed in a poetry contest sponsored by Opportunity. and came in second with To One Who Say Me Nay, while losing to Langston Hughes's The Weary Blues. Sometime thereafter, Cullen graduated from NYU as one of eleven students selected to Phi Beta Kappa.
Cullen entered Harvard in 1925, to pursue a masters in English, about the same time his first collection of poems, Color, was published. Written in a careful, traditional style, the work celebrated black beauty and deplored the effects of racism. The book included "Heritage" and "Incident", probably his most famous poems. "Yet Do I Marvel", about racial identity and injustice, showed the influence of the literary expression of William Wordsworth and William Blake, but its subject was far from the world of their Romantic sonnets. The poet accepts that there is God, and "God is good, well-meaning, kind", but he finds a contradiction of his own plight in a racist society: he is black and a poet. Cullen's Color was a landmark of the Harlem Renaissance.
What is Africa to me:
Copper sun or scarlet sea,
Jungle star or jungle track,
Strong bronzed men, or regal black
Women from whose loins I sprang
When the birds of Eden sang?
One three centuries removed
From the scenes his fathers loved,
Spicy grove, cinnamon tree,
What is Africa to me?
“
”
From "Heritage"
The Harlem Renaissance movement was centered in the cosmopolitan community of Harlem, in New York City. During the 1920s, a fresh generation of writers emerged, although a few were Harlem-born. Other leading figures included Alain Locke (The New Negro, 1925), James Weldon Johnson (Black Manhattan, 1930), Claude McKay (Home to Harlem, 1928), Hughes (The Weary Blues, 1926), Zora Neale Hurston (Jonah's Gourd Vine, 1934), Wallace Thurman (Harlem: A Melodrama of Negro Life, 1929), Jean Toomer (Cane, 1923) and Arna Bontemps (Black Thunder, 1935). The movement was accelerated by grants and scholarships and supported by such white writers as Carl Van Vechten.
If any event signaled the coming of the Harlem Renaissance, it was the precocious success of Countee Cullen. This rather shy black youth, more than any other black literary figure of his generation, was being touted and bred to become a major crossover literary figure. Here was a black man with considerable academic training who could, in effect, write “white” verse—ballads, sonnets, quatrains, and the like—much in the manner of Keats and the British Romantics (albeit, on more than one occasion, tinged with racial concerns) with genuine skill and compelling power. He was certainly not the first African American to attempt to write such verse but he was first to do so with such extensive education and with such a complete understanding of himself as a poet. Only two other black American poets before Cullen could be taken so seriously as self-consciously considered and proficient poets: Phillis Wheatley and Paul Laurence Dunbar. If the aim of the Harlem Renaissance was, in part, the reinvention of the native-born African American as a being who can be assimilated while decidedly retaining something called “a racial self-consciousness,” then Cullen fit the bill. If “I Have a Rendezvous with Life” was the opening salvo in the making of Cullen's literary reputation, then the 1924 publication of “Shroud of Color” in H. L. Mencken's American Mercury confirmed the advent of the black boy wonder as one of the most exciting American poets on the scene.
Cullen graduated from Harvard University with a masters degree in 1926. He then began work as assistant editor for Opportunity magazine, where his column, "The Dark Tower", increased his literary reputation. Indeed, between high school and his graduation from Harvard, Cullen was the most popular black poet and virtually the most popular black literary figure in America. One of Cullen's poems and his popular column in Opportunity inspired A'Leila Walker—heiress of Madame C. J. Walker's hair-care products fortune and owner of a salon where the black and white literati gathered in the late 1920s—to name her salon “The Dark Tower”.
Cullen won more major literary prizes than any other black writer of the 1920s: first prize in the Witter Bynner Poetry contest in 1925, Poetry magazine's John Reed Memorial Prize, the Amy Spingarn Award of the Crisis magazine, second prize in Opportunity magazine's first poetry contest, and second prize in the poetry contest of Palms. In addition, he was the second black to win a Guggenheim Fellowship.
Cullen's poetry collections The Ballad of the Brown Girl (1927) and Copper Sun (1927) explored similar themes as Color, but they were not so well received. Cullen's Guggenheim Fellowship of 1928 enabled him to study and write abroad. He met Nina Yolande Du Bois, daughter of W. E. B. Du Bois, the leading black intellectual. At that time Yolande was involved romantically with a popular band leader. Between the years 1928 and 1934, Cullen traveled back and forth between France and the United States.
Countee Cullen was very secretive about his life. His real mother did not contact him until he became famous in the 1920s. Nevertheless, Cullen was placed at the center of one of the major social events of the Harlem Renaissance: On April 9, 1928, he married Yolande Du Bois, the only child of W. E. B. Du Bois, in one of the most lavish weddings in black New York history. This wedding was to symbolize the union of the grand black intellectual patriarch and the new breed of younger black intellectuals who were responsible for much of the excitement of the Renaissance. It was an apt meshing of personalities as Cullen and Du Bois were both conservative by nature and ardent traditionalists. That the marriage turned out so disastrously and ended so quickly (they divorced in 1930) probably adversely affected Cullen, who would not remarry until 1940.
It is rumored that Cullen was a homosexual, and his relationship with Harold Jackman ("the handsomest man in Harlem"), was a significant factor in the divorce. The young, dashing Jackman was a school teacher and, thanks to his noted beauty, a prominent figure among Harlem's gay elite. Van Vechten had used him as a character model in his novel Nigger Heaven (1926).
It is very possible that the conflicted Cullen was in love with the homosexual Jackman, but Thomas Wirth, author of Gay Rebel of the Harlem Renaissance, Selections from the Work of Richard Bruce Nugent, says there is no concrete proof that they ever were lovers, despite newspaper stories and gossip suggesting the contrary.
Jackman's diaries, letters, and outstanding collections of memorabilia are held in various depositories across the country, such as the Amistad Research Center at Tulane University in New Orleans and Atlanta University (now Clark Atlanta University) in Atlanta, Georgia. At Cullen's death, Jackman requested that the name of the Georgia accumulation be changed from the Harold Jackman Collection to the Countee Cullen Memorial Collection in honor of his friend. When Jackman, himself, succumbed to cancer in 1961, the collection was renamed the Cullen-Jackman Collection to honor them both.
By 1929 Cullen had published four volumes of poetry. The title poem of The Black Christ and Other Poems (1929) was criticized for the use of Christian religious imagery - Cullen compared the lynching of a black man to the crucifixion of Jesus. Cullen published The Black Christ and Other Poems to less than his accustomed glowing reviews. He was bitterly disappointed that The Black Christ, his longest and in many respects most complicated poem, was considered by most critics and reviewers to be his weakest and least distinguished.
As well as writing books himself, Cullen promoted the work of other black writers. But by 1930 Cullen's reputation as a poet waned. In 1932, appeared his only novel, One Way to Heaven, a social comedy of lower-class blacks and the bourgeoisie in New York City. From 1934 until the end of his life, he taught English, French, and creative writing at Frederick Douglass Junior High School in New York City. (His most famous student at Frederick Douglass Junior High School was James Baldwin.) During this period, he also wrote two works for young readers: The Lost Zoo (1940), poems about the animals who perished in the Flood, and My Lives and How I Lost Them, an autobiography of his cat. In the last years of his life, Cullen wrote mostly for the theatre. He worked with Arna Bontemps to adapt his 1931 novel God Sends Sunday into St. Louis Woman (1946, published 1971) for the musical stage. Its score was composed by Harold Arlen and Johnny Mercer, both white. The Broadway musical, set in a poor black neighborhood in St. Louis, was criticized by black intellectuals for creating a negative image of black Americans. Cullen also translated the Greek tragedy Medea by Euripides, which was published in 1935 as The Medea and Some Poems with a collection of sonnets and short lyrics.
In 1940, Cullen married Ida Mae Robertson, whom he had known for ten years.
Cullen died from high blood pressure and uremic poisoning on January 9, 1946.
The works of Countee Cullen include:
Poetry collections:
- Color Harper & brothers, 1925; [includes the poems "Incident," "Near White," "Heritage," and others], illustrations by Charles Cullen
- Tableau 1925
- Harlem Wine 1926
- Copper Sun, Harper & brothers, 1927
- The Ballad of the Brown Girl Harper & Brothers, 1927, illustrations by Charles Cullen
- The Black Christ and Other Poems, Harper & brothers, 1929, illustrations by Charles Cullen
- One way to heaven, Harper & brothers, 1932
- Any Human to Another (1934)
- The Medea and Some Other Poems (1935)
- On These I Stand: An Anthology of the Best Poems of Countee Cullen, Harper & Brothers Publishers, 1947
- Gerald Lyn Early (ed). My Soul's High Song: The Collected Writings of Countee Cullen Doubleday, 1991
- Countee Cullen: Collected Poems, Library of America, 2013
- One Way to Heaven (1931)
- The Lost Zoo, Harper & Brothers, 1940; Modern Curriculum Press, 1991
- My Lives and How I Lost Them, Harper & Brothers Publishers, 1942
- St. Louis Woman (1946)
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Father Divine
After his first wife died, Father Divine married a white Canadian woman named Edna Rose Ritchings in Washington, D.C., on April 29, 1946. The ceremony was kept secret even from most members until Ritching's visa expired. Critics of the movement believed that Father Divine's seemingly scandalous marriage to 21-year-old Ritchings would destroy the movement. Instead, most followers rejoiced, and the marriage date became a celebrated anniversary in the movement. To prove that he and Ritchings adhered to his doctrine on sexual abstinence, Father Divine assigned a black female follower to be her constant companion.
Father Divine claimed that Ritchings, later called "Mother S. A. Divine", was the reincarnation of Penninah. Reincarnation was not previously part of Father Divine's doctrine and did not become a fixture of his theology. Followers believed that Penninah was an exceptional case and viewed her "return" as a miracle.
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