If you scour Scott’s Official History of the American Negro in the World War, On the Trail of the Buffalo Soldier, The Encyclopedia of African American Military History, The African American Encyclopedia, and the Who’s Who of the Colored Race, Dr. Joseph Ward’s name is nowhere to be found. This is a concerning omission, given that his leadership at Tuskegee, Alabama’s Veterans Hospital No. 91. helped prove to some white Jim Crow Southerners, medical practitioners, U.S. military officials, and even President Calvin Coolidge that African Americans were fit to manage large institutions. His significance is two-fold: in an era where African Americans were often excluded from medical treatment, Ward made care accessible to those in Indianapolis and, on a much larger scale, to Southern veterans.
Born in Wilson, North Carolina to impoverished parents, as a young man Ward traveled to Indianapolis in search of better opportunities. In the Circle City, he attended Shortridge High School and worked as the personal driver of white physician George Hasty. According to the African American newspaper The Freeman, Dr. Hasty “‘said there was something unusual in the green looking country boy, and to the delight of Joe as he called him, he offered to send him to school.'” By the 1890s, Ward had earned his degree from Indiana Medical College and practiced medicine in his adopted city. In 1899, The Freeman remarked “The fact that he has risen from the bottom of poverty, th[r]ough honorable poverty, without any assistance, is sufficient evidence to justify our belief in his success in the future.”
Barred from treating Black patients in city hospitals due to institutionalized discrimination, he opened Ward’s Sanitarium and Nurses’ Training School on Indiana Avenue around 1907, which soon garnered the praise of white physicians. He also convinced administrators at the segregated City Hospital to allow Ward’s Black nursing students to attend courses. By enabling them to pass the same state licensing test as white students, he opened professional opportunities to African American women in an era in which they were often relegated to domestic service and manual labor.
Dr. Ward became as foundational to Indianapolis’s rich Black history as The Freeman publisher Dr. George Knox and entrepreneur Madam C.J. Walker, for whom Ward helped get her professional start. He gave back to his city by helping found the African American Senate Avenue YMCA. During World War I, Ward temporarily left his practice to serve in the Medical Corps in France with the 92nd Division Medical Corps, where he worked as ward surgeon of Base Hospital No. 49. Again, his diligence propelled him to excellence, and he became one of two African Americans to achieve the rank of Major in World War I. In 1924, Dr. Ward’s name was etched into the annals of history, when he became the first African American commander of the segregated Veterans Hospital No. 91 at Tuskegee, Alabama. Ward’s decision to accept the position was itself an act of bravery, coming on the heels of hostility from white residents, politicians, and the Ku Klux Klan.
Initially, the Veterans Bureau placed the new hospital in control of a white staff, despite promising Black personnel they would manage it. After seemingly talking out of both sides of their mouths, Bureau officials gradually began replacing white staff with Black staff due to the unrelenting protest of African Americans across the country. This decision essentially pulled the pin from a grenade. Vanessa Northington Gamble contended in Making A Place for Ourselves: The Black Hospital Movement, 1920-1945 that “White Tuskegeeans saw the fight over the hospital as a ‘test of the supremacy of the Angle-Saxon race’ and were prepared to win the battle by any means necessary.” When African American bookkeeper John C. Calhoun arrived at the hospital to replace his white predecessor, he was handed a letter that warned:
WE UNDERSTAND YOU ARE REPORTING TO HOSPITAL TO ACCEPT DISBURSING OFFICERS JOB, IF YOU VALUE YOUR WELFARE DO NOT TAKE THIS JOB BUT LEAVE AT ONCE FOR PARTS FROM WHENCE YOU CAME OR SUFFER THE CONSEQUENCES, KKK.
He took heed, and an hour after Calhoun fled, approximately 50,000 Klan members marched on Tuskegee and burned a forty-foot cross, before silently marching near the veterans’ hospital. Although violence was avoided, one “fair-skinned” man reportedly “infiltrated the Klan by passing as white” and learned they planned to kill a Black leader and blow up the Tuskegee Institute. The community at large expressed their disapproval of Black leadership by protesting at the White House. Southern politicians did so by writing pieces for the local papers, like State Senator R. H. Powell, who insisted in The Montgomery Advertiser “We know that a bunch of negro officers, with uniforms and big salaries and the protection of Uncle Sam . . . will quickly turn this little town into a place of riot such as has been experienced in so many places where there has occurred an outbreak between the races.”
But President Calvin Coolidge’s Republican administration stood up to the Klan and continued to replace white staff with Black personnel. In a nod to the Confederacy’s defeat in the Civil War, The Buffalo American wrote that the Klan’s demonstration “proved to be another ‘lost cause’ and Negro workers continued to arrive.” With Dr. Ward’s appointment, the hospital’s staff was composed entirely of Black personnel. The hospital’s pioneering practitioners treated Southern Black veterans, many of whom suffered from PTSD following WWI service. Under Ward’s leadership, the Buffalo American reported, patients “are happy, content and enjoying the best of care at the hands of members of their own race who are inheritently [sic] interested in their welfare.” The Montgomery Advertiser noted in 1935 that No. 91 was among the largest U.S. veterans hospitals in the country, offering 1,136 beds, and experiencing a monthly wait list of about 375 patients. In addition to neuropsychiatric treatment, the hospital’s library hosted a bibliotherapy program and patients could view moving pictures and attend dances. The sprawling complex also provided job opportunities for Black laborers, waiters, stenographers, plumbers, and electricians.
In describing his leadership, Ward’s colleagues recalled that his purpose was firm, demeanor alert, and interactions with subordinates fair. Ward reportedly “amassed an enviable reputation in the Tuskegee community. His legendary inspection tours on horseback and his manly fearlessness in dealing with community groups at a time when there was a fixed subordinate attitude in Negro-white relations are two of the more popular recollections.” He proved so adept as a leader that the War Department promoted him to Lieutenant Colonel. A 1929 editorial for the Journal of the National Medical Association praised Ward for his ability “to win over to your cause the White South.” The author added that Ward “has served as an inspiration to the members of the staff of the hospital. He has stimulated original observation and contributions” and noted “‘Those who led the opposition to the organization of a Negro personnel openly and frankly acknowledge their mistake and their regret for the earlier unfortunate occurrences.'”
President Coolidge affirmed these characterizations in an address to Congress. Howard University conferred an honorary Master of Arts degree upon Ward for honoring his profession “under pioneer conditions of extraordinary difficulty.” The accolades go on. In regards to this praise, Ward was characteristically humble, stating in The Buffalo American on October 30, 1924, “‘My associates have worked as though they realized that not only them personally, but the entire group was on trial and whatever success we have had was due to that spirit.'”
Years after Ward’s appointment, racial tension had not entirely dissipated. In 1936, a federal grand jury charged Ward and thirteen others on the hospital’s staff with “conspiracy to defraud the Government through diversion of hospital supplies.” After more than eleven years of service, the esteemed leader was dismissed “under a cloud,” and he plead guilty to the charges in 1937.Black newspapers provided a different perspective on Ward’s rapid descent from grace. According to The New York Age, Black Republicans viewed the “wholesale indictment of the Negro personnel” at Veterans Hospital No. 91 as an attempt by Southern Democrats to replace Black staff with white, to “rob Negroes of lucrative jobs.” The paper added that these Southern Democrats tried to “take advantage of the administration of their own party in Washington and oust colored executives on charges they would not have dared to file under a Republican regime.” These Black employees, the paper alleged, became the “hapless victims of dirty politics.” Given the previous attempts of the white community to usurp control of the veterans hospital, one is tempted to see truth in this interpretation. After Ward’s dismissal, he quietly returned home to Indianapolis and resumed his private practice, which had moved to Boulevard Place. He practiced there until at least 1949 and in 1956 he died in Indianapolis.
The struggle for leadership of the new veterans hospital shifted the threat of African American autonomy from theoretical to real for the white Jim Crow South. It exposed the organizational capabilities of the white community in terms of protesting the possibility of this autonomy. It also exposed the capabilities of the Black community in terms of demanding their own governance, efforts Dr. Ward ensured were not made in vain. The young man who journeyed out of the South in search of better opportunities later returned to create them for others. Yet somehow his efforts are virtually absent from the historical record. With the help of doctoral student Leon Bates, IHB is changing that this summer by commemorating Lt. Col. Joseph H. Ward with a historical marker.
 “Dr. Joseph H. Ward,” The Freeman: An Illustrated Colored Newspaper (Indianapolis), July 22, 1899, 1, accessed Google News.
 “Maj. Ward Back from U.S. Work,” The Indianapolis Star, June 29, 1919, accessed Newspapers.com. “Dr. Joseph H. Ward,” The Freeman: An Illustrated Colored Newspaper (Indianapolis), July 22, 1899, 1, accessed Google News.
 Gamble, 90.
 Quotation from Gamble, 92.
 “Making Good at ‘The Tuskegee’ United States Veterans’ Hospital, No. 91,” The Buffalo (New York) American, 6, accessed Newspapers.com.
 Dr. Clifton O. Dummett and Eugene H. Dibble,”Historical Notes on the Tuskegee Veterans Hospital,” Journal of the National Medical Association 54, no. 2 (March 1962), 135.
 Editorial, “The U.S. Veterans’ Hospital, Tuskegee, Ala., Colonel Joseph Henry Ward,” Journal of the National Medical Association 21, no. 2 (1929): 65-66.
 “Dr. Dibble Succeeds Col. Ward as Head of Tuskegee Hospital,” The Pittsburgh Courier, accessed Newspapers.com; Colonel Indicted in Food Stealing,” The Montgomery Advertiser, July 10, 1936, accessed Newspapers.com; “Two Plead Guilty in Hospital Case,” The Montgomery Advertiser, March 25, 1936, accessed Newspapers.com.
 “Charge Southern Democrats Seek Control of Veterans Hospital at Tuskegee, As 9 Others Are Indicted,” The New York Age, October 3, 1936, accessed Newspapers.com.
As a researcher, few things are more disheartening than coming across that blemish on an otherwise inspiring legacy. But this happens more often than not, as human history is messy. Events and actors often occupy an ambiguous position between right and wrong, progressive and stagnant, heroic and indifferent. We wish the loose ends of the stories could be tied up into one neat moral, but often it’s more complex. In wrestling with this phenomenon, I concluded two things: that context is everything and that we must remember that the historical figures we idolize—and sometimes demonize—were, in fact, evolving humans. The visionary and controversial leadership of Indianapolis Rev. Oscar McCulloch and Gary, Indiana Rep. Katie Hall inspired these conclusions.
In the early 20th century, Oscar McCulloch’s misguided attempt to ease societal ills was utilized to strip Americans of their reproductive rights. Born in Fremont, Ohio in 1843, McCulloch studied at the Chicago Theological Seminary before assuming a pastorship at a church in Sheboygan, Wisconsin. He moved to Indianapolis in 1877 to serve as pastor of Plymouth Congregational Church, situated on Monument Circle. On the heels of economic depression triggered by the Panic of 1873, he implemented his Social Gospel mission. He sought to ease financial hardship by applying the biblical principles of generosity and altruism. To the capital city, Brent Ruswick stated in his Indiana Magazine of History article, McCulloch “brought a blend of social and theological liberalism and scientific enthusiasm to his work in Indianapolis.” He also brought a deep sense of empathy for the impoverished and soon coordinated and founded the city’s charitable institutions, like the Indianapolis Benevolent Society, Flower Mission Society, and the Indianapolis Benevolent Society.
In 1878, McCulloch encountered the Ishmael family, living in abject poverty. He described them in his diary :
composed of a man, half-blind, a woman, and two children, the woman’s sister and child, the man’s mother, blind, all in one room six feet square. . . . When found they had no coal, no food. Dirty, filthy because of no fire, no soap, no towels.
Disturbed by the encounter, McCulloch headed to the township trustee’s office to research the Indianapolis family, who lived on land known as “Dumptown” along the White River, as well as in predominantly African American areas like Indiana Avenue, Possum Hollow, Bucktown, and Sleigho. He discovered that generations of Ishmaels had depended upon public relief. According to Ruswick, McCulloch came to believe that the Ishmaels, “suffering from the full gamut of social dysfunctions,” were not “worthy people suffering ordinary poverty but paupers living wanton and debased lives.” Over the course of ten years, the pastor sought to discover why pauperism reoccurred generationally, examining 1,789 ancestors of the Ishmaels, beginning with their 1840 arrival in Indiana.
The blemish. McCulloch’s nationally renowned 1888 “Tribe of Ishmael: A Study in Social Degradation” concluded that heredity and environment were responsible for social dependence. He noted that the Ishmaels “so intermarried with others as to form a pauper ganglion of several hundreds,” that they were comprised of “murderers, a large number of illegitimacies and of prostitutes. They are generally diseased. The children die young.” In order to survive, the Ishmaels stole, begged, “gypsied” East and West, and relied on aid from almshouses, the Woman’s Reformatory, House of Refuge and the township. Assistance, he reasoned, only encouraged paupers like the Ishmaels to remain idle, to wander, and to propagate “similarly disposed children.” In fact, those benevolent souls who gave to “begging children and women with baskets,” he alleged, had a “vast sin to answer for.” McCulloch’s sentiment echoes modern arguments about who is entitled to public assistance.
In addition to revoking aid, McCulloch believed the drain on private and public resources in future generations could be stymied by removing biologically-doomed children from the environment of poverty. Ruswick noted that McCulloch, in the era of Darwin’s Natural Selection, believed “pauperism was so strongly rooted in a person’s biology that it could not be cured, once activated” and that charities should work to prevent paupers from either having or raising children. This line of thought foreshadowed Indiana’s late-1890s sterilization efforts and 1907 Eugenics Law. The Charity Organization Society, consulting McCulloch‘s “scientific proof,” decided to remove children from families with a history of pauperism and vagrancy, essentially trampling on human rights for the perceived good of society.
But McCulloch had a change of heart. He began to rethink the causes of poverty, believing environmental and social factors were to blame rather than biological determinism. Ruswick notes that “Witnessing the rise of labor unrest in the mid-1880s, both within Indianapolis and nationwide, McCulloch began to issue calls for economic and social justice for all poor.”* To the ire of many of his Indianapolis congregants, the pastor defended union demonstrations and pro-labor parties. He no longer traced poverty to DNA, but to an unjust socioeconomic system that locked generations in hardship. McCulloch believed that these hardships could be reversed through legislative reform and organized protest. To his dismay, McCulloch’s new ideology reportedly resulted in his church being “‘broken up.'”
In a nearly complete reversal of his stance on pauperism, McCulloch wrote a statement titled “The True Spirit of Charity Organization” in 1891, just prior to his death. He opined :
I see no terrible army of pauperism, but a sorrowful crowd of men, women and children. I propose to speak of the spirit of charity organization. It is not a war against anybody. . . . It is the spirit of love entertaining this world with the eye of pity and the voice of hope. . . . It is, then, simply a question of organization, of the best method for method for the restoration of every one.
But after McCulloch’s death, Arthur H. Estabrook, a biologist at the Carnegie Institution’s Eugenics Research Office, repurposed McCulloch’s social study (notably lacking scientific methodology) into the scientific basis for eugenics. Historian Elsa F. Kramer wrote that Estabrook revised McCulloch’s “casual observations of individual feeblemindedness” into support for reforms that “included the institutionalization of adult vagrants, the prevention of any possibility of their future reproduction, and the segregation of their existing children—all to protect the integrity of well-born society’s germ-plasm.” McCulloch had unwittingly provided a basis for preventing those with “inferior” genetics from having children in the name of improving the human race. Kramer notes that co-opting the Ishmael studies for this purpose reflected “the changing social context in which the notes were written.” In fact, Estabrook resumed the Ishmael studies in 1915 because “of their perceived value to eugenic arguments on racial integrity.”
McCulloch’s work influenced Charles B. Davenport’s report to the American Breeders Association and Dr. Harry C. Sharp’s “Indiana Plan,” an experimental program that utilized sterilization to curtail unwanted behaviors of imprisoned Indiana men. Sharp also promoted Indiana’s 1907 Eugenics Law, the first in the U.S., which authorized a forced sterilization program “to prevent procreation of confirmed criminals, idiots, imbeciles and rapists” in state institutions. Twelve states enacted similar laws by 1913 and approximately 2,500 Hoosiers were sterilized before the practice ceased in 1974. Even though McCulloch moved away from his problematic beliefs, for decades they were utilized to rob Americans of the ability to have a family. His legacy proved to be out of his hands.
The complexities of African American Rep. Katie Hall’s legacy could not be more different. In 1983, Rep. Hall, built on a years-long struggle to create a federal holiday honoring the civil rights legacy of the late Dr. Martin Luther King, Jr. on his birthday. Each year since Dr. King’s assassination in 1968, U.S. Representative John Conyers had introduced a bill to make Dr. King’s January 15 birthday a national holiday. Many became involved in the growing push to commemorate Dr. King with a holiday, including musician Stevie Wonder and Coretta Scott King, Dr. King’s widow. But it was the Gary, Indiana leader who spent the summer of 1983 on the phone with legislators to whip votes and successfully led several hearings called to measure Americans’ support of a holiday in memory of King’s legacy. Hall was quoted in the Indianapolis News about her motivation:
‘The time is before us to show what we believe— that justice and equality must continue to prevail, not only as individuals, but as the greatest nation in this world.’
Representative Hall knew the value of the Civil Rights Movement first hand. In 1938, she was born in Mississippi, where Jim Crow laws barred her from voting. Hall moved her family to Gary in 1960, seeking better opportunities. Hall trained as a school teacher at Indiana University, and she taught social studies in Gary public schools. As a politically engaged citizen, Hall campaigned to elect Gary’s first Black Mayor, Richard Hatcher. She broke barriers herself when, in 1974, she became the first Black Hoosier to represent Indiana in Congress. Two years later, she ran for the Indiana Senate and won. While in the Indiana General Assembly, Hall supported education measures, healthcare reform, labor interests, and protections for women, such as sponsoring a measure to “fund emergency hospital treatment for rape victims,” including those who could not afford to pay.
The blemish. In 1987, voters elected Hall Gary city clerk, and it was in this position that her career became mired in scandal. In 2001, suspended city clerk employees alleged that Hall and her daughter and chief deputy, Junifer Hall, pressured them to donate to Katie’s political campaign or face termination. Dionna Drinkard and Charmaine Singleton said they were suspended after not selling tickets at a fundraiser for Hall’s reelection campaign. Although suspended, the Halls continued to list them as active employees, which meant Drinkard was unable to collect unemployment. The U.S. District Court charged the Halls with racketeering and perjury, as well as more than a dozen other charges. At trial, a federal grand jury heard testimony from employees who stated that the Halls forced them to sell candy and staff fundraisers to maintain employment. Allegedly, the Halls added pressure by scheduling fundraisers just before pay day. Investigators discovered cases of ghost-employment, noting that employees listed on the office’s 2002 budget included a former intern who was killed in 1999, a student who worked for the clerk part time one summer two years previously, and Indiana’s Miss Perfect Teen, who was listed as a “maintenance man.”
According to the Munster Times, the Halls alleged their arrest was racially motivated and their lawyers (one of whom was Katie’s husband, John) claimed that “the Halls only did what white politicians have done for decades.” Josie Collins countered in an editorial for the Times that “if they do the crime, they should do the time. This is not an issue of racial discrimination. It is an issue of illegal use of the taxpayers’ money.” Whether or not the Halls’ allegation held water, it is clear from phone recordings between Junifer and an employee, as well as the “parade of employees past and present” who testified against the Halls, that they broke the law.
In 2003, the Halls pled guilty to a federal mail fraud charge that they extorted thousands of dollars from employees. By doing so, their other charges were dropped. They also admitted to providing Katie’s other daughter, Jacqueline, with an income and benefits, despite the fact that she did not actually work for the city clerk. The Halls immediately resigned from office. In 2004, they seemed to resist taking accountability for their criminal actions and filed a countersuit, in which they claimed that Gary Mayor Scott King and the Common Council refused to provide them with a competent lawyer regarding “the office’s operation.” The Munster Times noted “The Halls said they wouldn’t have broken the law if the city of Gary had provided them sound advice.” Instead, they lost their jobs and claimed to suffer from “‘extreme mental stress, anxiety, depression, humiliation and embarrassment by the negative publication of over 500 news articles.'” For this, they asked the court to award them $21 million.
The City of Gary deemed the Halls’ Hail Mary pass “frivolous,” and a “‘form of harassment,'” arguing that “the Halls had no one to blame for their troubles but themselves.” The countersuit was dismissed. Junifer served a 16-month sentence at the Pekin Federal Correctional Institution in Pekin, Illinois. Katie Hall was placed on probation for five years. According to the Munster Times, one observer at her trial noted:
‘We are seeing the destruction of an icon.’
Thus ended Katie Hall’s illustrious political career, in which she worked so hard to break racial barriers and honor the legacy of Dr. Martin Luther King Jr. This leads to the perhaps unanswerable question: “Why?” Maybe in the early 2000s no one was immune from being swept into Gary’s notoriously corrupt political system. This system arose from the city’s segregated design, one which afforded white residents significantly more opportunities than Black residents. Possibly, the Halls sought to create their own advantages, at the expense of others. Either way, it is understandable that some Gary residents opposed the installation of a historical marker commemorating her life and work.
In many ways, McCulloch’s and Hall’s stories are not unique. It seems almost inevitable that with such prolific careers, one will make morally or ethically questionable decisions or at least be accused of doing so. Take African American physician Dr. Joseph Ward, who established a sanitarium in Indianapolis to treat Black patients after being barred from practicing in City Hospital. He forged professional opportunities for aspiring African American nurses in an era when Black women were often relegated to domestic service and manual labor. In 1924, Dr. Ward became the first African American commander of the segregated Veterans Hospital No. 91 at Tuskegee, Alabama. With his appointment, the hospital’s staff was composed entirely of Black personnel. Ward’s decision to accept the position was itself an act of bravery, coming on the heels of hostility from white residents, politicians, and the Ku Klux Klan. The blemish. In 1937, before a Federal grand jury he pled guilty to “conspiracy to defraud the Government through diversion of hospital supplies.” The esteemed leader was dismissed “under a cloud” after over eleven years of service. However, African American newspapers attributed his fall from grace to political and racial factors. According to The New York Age, Black Republicans viewed the “wholesale indictment of the Negro personnel” at Veterans Hospital No. 91 as an attempt by Southern Democrats to replace Black staff with white, to “rob Negroes of lucrative jobs.” Again, context comes into play when making sense of blemishes.
If nothing else, these complex legacies are compelling and tell us something about the period in which the figures lived. Much like our favorite fictional characters—Walter White, Don Draper, Daenerys Targaryen—controversial figures like Katie Hall and Oscar McCulloch captivate us not because they were perfect or aspirational, but because they took risks and were complex, flawed, and impactful. They were human.
Every election elicits charges of voter fraud. During the 2016 general election, Republicans charged Democrats with importing out-of-state voters to swing New Hampshire. During the 2018 midterms, Democrats charged Republicans with disenfranchising African American senior citizens who needed rides to the polls. The courts can decide the individual cases, but the accusations show us that people have always been concerned about who is a legitimate voter, and therefore, citizen.
In 1880, the democratic newspaper of Lebanon, Boone County, published a ranting article accusing Republicans of voter fraud. The Lebanon Weekly Pioneer claimed that Republicans at the state level imported Black men from North Carolina to Boone County to win a legislative seat for the region. The charge was ludicrous. Black families had established a thriving farming community around Thorntown in the Sugar Creek Township of Boone County as early as the 1840s. But the article showed more than the prejudice of the local editor, who saw this community as “imported,” as “other,” and as not “real” or “true” Boone County voters. The article reflected the fear of the white, democratic newspaper’s audience. These white citizens were afraid of losing their sovereignty. Because whether or not the Pioneer considered Black Hoosiers to be “real” voters, the Black men of Boone County held real political power. 
By the 1840s, patriarch Moody Gilliam moved his large family, described as “mulatto” by white census takers, from North Carolina to Boone County, Indiana. Other members of the Gilliam family had been prominent in the establishment of nearby Roberts Settlement in Hamilton County. This proximity to family and another black community certainly played an important part in the decision to settle and farm in Boone. The Gilliams owned at least $1000.00 worth of property by 1850 which they farmed and improved successfully. By 1860, Moody Gilliam’s property was estimated at $4000.00. This would be approximately $120,000 today, a solid foundation for a family facing unimaginable prejudice and legal discrimination. 
Though he was a well-to-do land owner by 1860, Moody Gilliam would not have been allowed to vote. Additionally, he may have been forced to register with county authorities and to post a $500 bond with the assumption that the county would someday be supporting him. In fact, Indiana residents made it clear that they did not even want him there at all. In 1851, Hoosiers voted for Article XIII of the Indiana Constitution that stated, “No negro or mulatto shall come into, or settle in the State, after the adoption of this Constitution.” Despite racist legislation and prejudice, Black settlers established a successful farming community in Boone County concentrated in Sugar Creek Township near Thorntown.
By 1860, seventy-two Black Hoosiers lived in Sugar Creek Township with eleven based in Thorntown proper. The census from that year, shows us that they arrived mainly from North Carolina and Kentucky, that they were predominately farmers, and that most could not read and write. Many Black Southerners had been prohibited from obtaining an education as it was seen by white slave owners as a threat to the slavery system. The mainly illiterate founders of the Sugar Creek settlement, however, broke this systematic oppression by making sure their children could read and write.
By the late 1860s, Sugar Creek residents of color purchased land from local Quakers for the purpose of building a school, likely at the corner of Vine and Franklin Streets in Thorntown. Around the same time, they also purchased a lot to build an A.M.E. church at the west end of Bow Street. The church established a Sabbath school around 1869. Thus, the children Sugar Creek’s founders received a primary education as well as a spiritual one. By 1869, residents purchased more Quaker land to establish a “burying ground for the Colored people of Thorntown and vicinity.” It was clear that they planned on staying. 
During the Civil War, at least one Sugar Creek son fought for the Union cause in the 55th Massachusetts Infantry Regiment of the United States Colored Troops. It’s not clear when Elijah Derricks came to Sugar Creek, before or after the war, but he is buried in the “colored cemetery.” Derricks volunteered for service in 1863 when he was 38-years-old. His regiment saw a great deal of action in Florida and South Carolina.
All Civil War units struggled with causalities from disease and Derricks suffered several bouts of illness, but returned to his regiment each time. In November 1864, he was injured at the Battle of Honey Hill, a Union initiative designed to help Sherman’s March to the Sea. It’s not clear if Derricks’ injury took him out of action or if he remained with the regiment until it mustered out. If he did remain, he would have been present in 1865 when the 55th marched into a conquered Charleston, arriving “to the shouts and cheers of newly freed women, men, and children.” Either way, Derricks carried his injury for life, as he collected a pension for his injured arm back at Sugar Creek. 
By the late 1860s, the Sugar Creek community also boasted a Masonic lodge. By 1874, they had seventy-four members and the Boone County Directory listed the group as: Washington Lodge F&AM (Colored). While not much is known about “the colored Masons of Thorntown,” their establishment of such a society shows us that they sought power through organization. However, the men of Sugar Creek also took more direct political action. 
While the Fifteenth Amendment to the U.S. Constitution gave Black men in the North the right to vote in 1870, one newspaper article implied that some residents of color in Sugar Creek participated in local elections prior to this legislation. The Thorntown Argus reported in 1897 that after the well-liked and respected barber John Mitchell settled in Thorntown around 1864, “he was a delegate to the first Republican county convention held after his arrival and there were 47 colored voters in this township then” The newspaper’s language is ambiguous, but seems to imply that they were voting in the 1860s before the amendment passed. 
After officially gaining suffrage rights, however, the men of color in the community immediately joined the political efforts and causes of the time. On Saturday, August 10, 1870, they held a large “XVth Amendment celebration” at Thorntown.  One of the speakers that day was the James Sidney Hinton, a powerful orator and civil rights advocate who would become the first African American to serve in the Indiana General Assembly. There is no record of what the Republican leader said to the people of Thorntown the day they celebrated their enfranchisement. However, gleaning from a speech he made some years later on Independence Day, we can imagine he made similar remarks. Hinton stated on that occasion: “The forces of truth and the principles of liberty, born in the days of the revolution, and proclaimed in the Declaration of 1776 have placed the negro for the first time in his history on this continent in a position to realize that he is a man and an American citizen.” 
In 1872, several prominent men of the Sugar Creek community founded a political organization. The Lebanon Patriot reported that “the colored men of Thorntown were organized into a Grant club at Thorntown” which hosted political speakers.  The Crawfordsville newspaper referred to it as the “Gran Wilson Club,” making clear that they were advocating for the Republican presidential ticket during the election season.  Despite the more blatantly racist policies of the Democratic Party at the time, not all Black residents of Sugar Creek were Republicans. In 1896, “Rev. Charley Derrickson of Thorntown, colored, 90 years of age, took part in several Bryan parades during the campaign.”  While this three time presidential candidate was never an advocate for Black citizens, perhaps the reverend found something he liked in William Jennings Bryan’s Protestant values.
By the late 1870s, local newspapers provided evidence of the power of the Black vote in the area. The Lebanon Pioneer described (and poked fun at) the candidates for local offices of Sherriff, County Recorder, and County Auditor. The newspaper implied that the candidates were Quakers and noted that only one of the candidates by the last name of Thistlethwait could “hold a solid negro vote.” The support of the Black vote, the newspaper concluded, was needed for Thistlethwait to win the election and was only possible for him if local resident of color, Harvey White, “sticks to him.”  The Pioneer was staunchly Democrat and often blatantly racist, so it is quite possible that these statements were meant to discredit the candidate. However, it does show the weight of Black leadership and suffrage in the district.
This increased influence of the Black vote was due in part to an increase in population. By 1870, 172 Black Hoosiers lived in Sugar Creek Township, seventy-seven of whom lived in Thorntown. The A.M.E. church had twenty-five adult congregants by 1874 and forty-five children in Sunday school. In 1879, the local newspaper reported that “Elias Schadd, colored, was impaneled as a petit juryman from Sugar Creek Township last Monday, to serve on the present term of court. He is the first colored man ever placed on the petit jury in Boone County.”  Thorntown was growing and changing, and for some white residents, this felt threatening.
In nearby Whitestown, Boone County, white residents carried out “an unprovoked attack on a colored family.” According to the Lebanon Patriot, the family arrived on Thursday January 29, 1880, and “took refuge in an old dwelling house.” A mob surrounded the house the following evening and “showered the building with stones and brick-bats.” When the family was forced out of the structure, one of the children was “seriously injured” by a brick. The mob successfully “forced the family to leave town.” The Patriot reported that the attack was instigated by reports that Republicans were importing voters to Boone County. The paper dismissed the charges against republicans, stating that the patriarch of the unnamed family “had gone there of his own notion” and “the attack was wholly unwarranted.” 
The Democratic paper, the Lebanon Pioneer, attacked the Lebanon Patriot’s report of the incident with racist vitriol and slurs. The Pioneer reported that the Black man’s name was “Thusa” and that a white resident named “Mr. Scovill” lent him a stove and asked him several questions. The Pioneer reported on their supposed exchange. Thusa “said he had come from North Carolina, and that he had come to vote with the ‘publican party.’” Scovill asked him if he had any money or clothes to which he reportedly replied “no, sah.” The paper concluded, “He was a pauper, and imported as such, and the only reason he could give, was to vote the ‘publican’ ticket.” The newspaper claimed Whitestown was fed up with supporting such paupers and played down the physical attack, claiming the mob threw stones only at the house, and never mentioned the man’s wife or children. The Pioneer claimed the attack continued “until the colored occupant became so frightened as he agreed to leave the town . . . no one was hit or hurt.” 
In the same issue, the Lebanon Pioneer, printed a more extensive article charging Indiana Republicans with importing Black voters from North Carolina. Their entire argument hinged on the claim that if these Black settlers were coming of their own volition, they would never come to Boone County, Indiana. The paper asked:
If it is not for political purposes why do they come so far? Why don’t they stop in Pennsylvania or Ohio? And if the colored people are so anxious to come to Indiana, why don’t they come from Kentucky or Missouri. At least a few.
The Pioneer‘s argument was baseless. Of course, many people came from North Carolina, because they were joining family who came from North Carolina – a migration pattern that has existed for as long as migration has been recorded. And they did come from other states, especially Kentucky. In fact, about half of the residents of Sugar Creek were originally from the neighboring Blue Grass State. And some did come from Virginia and even New York.
Nonetheless the Pioneer stated:
It is a fact: they have brought them to Boone county. Republican leaders are doing it for the purpose of making sure of the county ticket and send a Republican to the legislature.
The paper concluded that these “stupid paupers” would “override the majority of real and true Indianians.” First of all, any true “Indianian” would have used the word “Hoosiers.”  Second, and all joking aside, there were few paupers or criminals among the Sugar Creek community. There were instead farmers, washer women, school teachers, reverends, barbers, ditch diggers, students, and veterans.  And despite all of the institutionalized prejudice, and against the odds, for many generations they created a healthy community in Sugar Creek, Boone County.
By the late 1890s, many of the Sugar Creek community had moved to Lebanon or surrounding towns for more employment opportunities. However, the Thorntown church stayed active for several more decades. In 1894, the Thorntown Argus reported that “the colored church” would serve as the polling place for the second precinct of Sugar Creek Township.  In 1898, the congregation raised money and built a brick parsonage building to house their reverend in comfort. In 1902, they held a successful New Year’s concert and fundraiser. That year, the Indianapolis Recorder reported on the “good work” of the Literary Society and Sunday school and noted that the women of the AME congregation organized a Missionary Society.  Unfortunately, there are few records of the lives of the women of Sugar Creek. Census records show that many had large families and thus were mainly engaged in child care, as well as helping with the farm. Thus, the work of the missionary society is perhaps our best insight into the lives of the women of Sugar Creek. These women organized programs and social gatherings at the church and engaged in community service. They raised money for a new carpet for the church. The ladies held “a successful social” after the organized theological debate held at the church and their programs were known for being “excellent” even forty miles away in Indianapolis. They led the memorial services for one congregate in which they were “assisted” by the revered, as opposed to the other way around. 
Today, the only known physical remnant of the Sugar Creek Community is the small cemetery where the Civil War veteran Elijah Derricks is buried under a worn headstone. This is all the more reason to continue looking into this story. There is more here – to add, correct, and uncover. Thorntown librarians, genealogists and Eagle Scouts have been working to learn more, and the descendants of Roberts Settlement have shown that genealogical research can open up a whole new world of stories. [See related local projects] But even with what little we do know about Thorntown and Sugar Creek, the community stands as a powerful reminder to check prejudice against newcomers. Before they could vote, or testify in court, or expect a fair shot, Black settlers built a thriving community in Sugar Creek. They worked, raised families, built a school, celebrated their accomplishments, worshiped together, and perhaps most importantly, they cast their ballots.
*Note on Terminology: The term “Black” is used here as opposed to “African American” because it provides the necessary ambiguity to describe the Sugar Creek settlers. Some family names at Sugar Creek are the same as residents of Roberts Settlement and thus likely relatives. Many Roberts residents either had no African heritage or very distant and thus did not identity as “African American.” Describing the Sugar Creek settlers as “Black” is more inclusive of the possibility that Sugar Creek residents had the same heritage as Roberts residents.
 Lebanon Weekly Pioneer, February 5, 1880.
 1850 and 1860 United States Census accessed AncestryLibrary.
 Deed Record Book 15, Records of Boone County Recorder’s Office.
 Ephrem Yared, “55th Massachusetts Infantry Regiment,” Black Past, March 15, 2016, https://www.blackpast.org/african-american-history/55th-massachusetts-infantry-regiment-1863-1865/
 Lebanon Weekly Pioneer, October 11, 1883.
 Crawfordsville Weekly Journal, July 9, 1868.
 Thorntown Argus, March 6, 1897
 More on the passage of the Fifteenth Amendment and Hoosier response: Indiana Historical Bureau  Lebanon Patriot, September 15, 1870.  “James Sidney Hinton,” accessed Indiana Historical Bureau.
 Lebanon Patriot, August 8, 1872.
 Crawfordsville Weekly Journal, August 15, 1872, Hoosier State Chronicles.
 Indianapolis Sun, November 3, 1896.
 Lebanon Pioneer, July 19, 1877.
 Lebanon Pioneer, November 27, 1879.
 Lebanon Weekly Pioneer, February 5, 1880.
 Lebanon Weekly Pioneer, February 5, 1880.
 Lindsey Beckley, “The Word ‘Hoosier:’ An Origin Story,” Transcript for Talking Hoosier History, Indiana Historical Bureau.  1850 and 1860 United States Census accessed AncestryLibrary.
 Thorntown Argus, November 3, 1894.
 Indianapolis Recorder, April 19, 1902, 3, Hoosier State Chronicles.
 Indianapolis Recorder, April 19, 22, May 3, 17, 1902, Hoosier State Chronicles.
Anna-Lisa Cox, The Bone and Sinew of the Land (New York: PublicAffairs, 2018).
Warren Eugene Mitleer Jr., The Complications of Liberty: Free People of Color in North Carolina from the Colonial Period through Reconstruction, Dissertation Submitted to the Faculty at the University of North Carolina at Chapel Hill, Carolina Digital Repository, accessed cdr.lib.unc.edu.
Emma Lou Thornbrough, The Negro in Indiana before 1900 (Indianapolis: Indiana Historical Bureau, 1985).
Stephen A. Vincent, Southern Seed, Northern Soil: African-American Farm Communities in the Midwest, 1765-1900 (Bloomington: Indiana University Press, 1999).
This post is the second part of a two-part article. Read Part One for background information on labor shortage claims by larger agricultural companies and the work of Secretary of Agriculture Claude Wickard.
The U. S. government began importing Mexican laborers to work on American farms almost immediately after Secretary of Agriculture (and Carroll County native) Claude Wickard successfully negotiated with the Mexican government to begin what became known as the Bracero Program. The first workers arrived in the fall of 1942 and by February 1943, approximately 4,000 Mexicans were at work on farms in the American Southwest. Thousands more were employed by the railroad industry in the name of war preparedness. East Coast growers and processors soon demanded access to foreign workers and the federal government again complied. By April 1943, the program included Jamaican and Bahamian workers as well. By early 1944 bracero were at work laying railroad tracks and picking and canning produce in the Hoosier state.*
Thus far, histories of the Bracero Program have focused on the West and Southwest, touching on East Coast dairy workers, and neglecting the Midwest altogether. This is not only a gap in historiography, its a bizarre one, considering the Midwest’s role as the corn belt or breadbasket. It’s the region that has long fed much of the United States, and during WWII, the world. As economists, policy advisers, and policymakers look to historians’ studies of the Bracero Program as the root of current immigration and agricultural policies, it’s especially important to include the important agricultural region of the Midwest. Examining the stories available in Indiana newspapers is a good first step toward creating a more complete picture of the issue.
Alternative Labor in the Cornbelt
Even before the arrival of the braceros, Indiana newspapers reported on Wickard’s agreement with Mexico and anticipated the effect of the workers’ arrival. The Tipton Daily Tribune focused on the assertion that braceros would be imported “only when domestic workers are not available to meet the demand” and would “not replace other workers.” The article also detailed the guarantees negotiated by the Mexican government intended to protect the braceros: their wages would match prevailing local rates with a minimum wage of 30 cents an hour; they were guaranteed employment for at least three-fourths of their stay in any area; and the U. S. government was responsible for their transportation back to Mexico at the end of their employment.
The Bremen Enquirer added information on living conditions, noting that employers must guarantee “adequate housing, health and sanitary facilities.” This meant only three workers or a four-person family could live in a twelve by fourteen foot space with “facilities for cooking, sleeping, laundry, bathing, and adequate sanitary toilets and means of waste disposal.” Most newspapers reiterated statements on the shortage of workers caused by the war effort [see Part One] and patriotically supported the importation of workers from Mexico to help feed the troops. When the workers actually arrived in their hometown, however, the Hoosier response was mixed.
Mexican farm workers first arrived to work on Indiana farms managed by large companies with profitable government contracts. In May 1944, the Argos Reflector reported that the H. J. Heinz Co. had leased a three hundred acre farm north of Argos in Marshall County, “as part of their program to insure delivery of war time food commitments.” According to the Reflector, this was the Heinz Co.’s “largest venture in the country.” The article reported that 114 acres of the farm was planted with cucumbers, “one of the largest items of the company’s list of 57 processed foods.” The Argos reported that the company produced “about half” of the cucumbers provided to the U. S. navy where “pickles are an everyday part of the sailor’s menu.”
The Reflector reported that the company was constructing forty “bunk houses” for “an estimated 200 Mexican field laborers.” The article stated that the workers would harvest the cucumber crop and then would be offered jobs “in the tomato fields.” This Marshall County newspaper described the laborers both as “Mexicans” and “migrant workers” and so it is unclear if they were imported Mexican workers or migratory Mexican-American workers.* However, the fact that the company was building housing, implies that they were fulfilling the contract requirements for government-placed bracero workers. It’s possible that Heinz was using both migratory labor and braceros. It’s also possible that the Argos Reflector did not or could not distinguish between workers from Mexico and migrant workers of Mexican heritage.
While I have yet to uncover WWII-era interviews from Indiana based workers that might tell us about their experience, we can get a feel for how they were living from newspaper coverage. Newspapers reported that the braceros preferred outdoor farm work as opposed to work inside the canneries. The Reflector attributed this to their supposed preference for working outside, as if that were a trait of all Mexican people. Putting such a stereotype to one side, reading between the lines, and placing this information in context, however, we can draw some conclusions about their labor conditions. Peeling tomatoes, canning, and running label machines would have been monotonous and the large boilers likely made the work extremely hot and uncomfortable. Newspapers reported that the “200 field laborers” employed by Heinz were “selected for industrious and good conduct.” It’s highly likely that part of “good conduct” was not complaining about conditions.
In August 1944, the Indianapolis Star reflected the national claim that there were “critical shortages of farm labor” and stated that emergency workers were needed in several Indiana counties. The paper reported that sixty “Mexican workers” arrived in Starke County the previous week “to assist with the pickle crop.” The State Supervisor of Emergency Labor stated that 100 more Mexican workers would be assigned to farms in that county. The Star reported that twenty-five Mexican laborers would soon be at work in Wells County, also in picking cucumbers to be processed into pickles.
The Star made it clear that these were bracero workers and differentiated “Mexican workers” and “migrant workers.” After reporting the statistics for the “Mexican workers,” the paper noted that “further assistance is expected from an estimated 500 migrant families from Tennessee, Arkansas and Missouri.” We know even less about the experiences of these Mexican workers. The only thing we know for sure from this Star article is that they made $3.10 to $3.50 per day. However, the official bracero agreement did not put restrictions on hours.
Also in August 1944, an article in the Alexandria Times-Tribune reported that “several truck loaders [sic] of Mexican workers” were arriving in Grant County “to assist with the harvest there.” The Times-Tribune reported a local labor shortage in the “tomato growing belt” and the need for emergency workers. Again, we know little about the workers’ experience. However, the Reflector, the Star, and the Times-Tribune all mentioned the seasonal opening of the canneries in concert with the arrival of Mexican workers. While it is not always clear if the workers were migrant or bracero, it is clear that the Indiana canneries were benefiting from their inexpensive, non-unionized labor.* In fact, in September 1945, the Elwood Call-Leader reported that “some 20 Mexican workers face deportation in Crown Point.” The men, who had been “employed in and around Kokomo,” were charged with “having failed to comply with regulations under which they were imported as workers.” This failure to “comply” could have been legitimate, but it could also refer to worker complaints about working or living conditions, mistreatment, or unfair pay.
An August 29, 1945, an article in the (Seymour) Tribune raises some flags about worker mistreatment. The newspaper reported: “The Vincennes Packing Company here has twelve Mexican farm workers which they secured, and have housed in the building adjoining their plant.” This plant, which also canned tomato products, told the paper that “while these men were secured . . . for the use and convenience of their own growers, these men can be used at other farm work when they are not otherwise busy.” Again, in the same article, the manager of the company stated that while the Mexican workers were employed “to get tomatoes picked, and other canning crops taken care of . . . they can be used at other farm work when not needed for tomato picking.” It was mainly large companies that could afford to transport, house, and pay the guest workers, not small farmers. However, the large company farms and processors of Indiana were surrounded by small family farms. This Tribune article seems like a thinly-veiled advertisement to local farmers announcing that the packing company was willing to hire out their workers. The question begging to be asked is: who made money off this arrangement, the company or the workers? Nothing can be definitively concluded from this article, but the repeated declaration of the workers’ availability does seem suspect.
“Open Your Hearts”: Railroad Braceros and Hoosier Response
Mexican railroad workers were also essential to the war effort as increased transportation was necessary to ship supplies from the heartland to the front lines. The response to the arrival of Mexican railroad workers by Indiana communities ranged from attempts to run them out of the neighborhood and pin local crimes on them to wholehearted welcome and support.
In Irvington, just east of Indianapolis, a small but vocal group of prominent citizens made it clear that they did not want Mexican laborers living in their neighborhood and especially not in the historic home of an important nineteenth century politician. Ironically, the politician whose home the residents suddenly wanted to save after years of neglect belonged to George Washington Julian, an important abolitionist who advocated for the civil rights of all people regardless of race or gender. In an 1855 speech on immigration Julian stated:
“Let them come . . . let them have a welcome on these shores. Their motive is a very natural and at the same time honorable one, — that of bettering their lot. . . To proscribe him on account of his birthplace is mean and cowardly as to proscribe him for his religious faith or color of his skin. It is the rankest injustice, the most downright inhumanity.”
Irvington residents, however, didn’t internalize the lessons of the man they claimed to revere. The Indianapolis News reported in January 5, 1944 that “Historic Irvington was up in arms” over plans to house Mexican workers of the Pennsylvania Railroad in the Julian home. W. O. Teufil, local superintendent of the railroad, stated that the company had acquired the property and began renovating it to house twenty workers. He stated, “We certainly will make the property more presentable than it has been. Its historic value will not be destroyed. We simply plan to return it to the livable condition to which it once was.”
An Irvington city councilman, however, claimed that turning it into a boarding house would create a zoning violation, and the president of the Irvington Union of Clubs stated that the organization would “begin an immediate inquiry to learn the details of the plan in the hope that it could be stopped.” Teufil expressed his surprise to the opposition and stated: “These are not to be outlaw workers or anything of that sort.”
On January 8, the Indianapolis News reported that the city “began preparing legal action to oust from twenty to thirty Mexican workers for the Pennsylvania railroad from the historic George W. Julian home.” Despite the fact that the railroad had gotten over a thousand dollars worth of permits, the city building commissioner notified the railroad that they had not obtained proper permits for renovation and that they needed to evacuate the workers.
In strong contrast to his neighbors, an Irvington resident named M. B. McLaughlin wrote a statement for the News condemning the behavior of those working to remove the Mexican workers from the Julian home through the false pretenses of zoning ordinances. He wrote:
Whether or not you realize it, you are selling short your sons, brothers, husbands on far fighting fronts by your proposed action in closing the Julian home . . . These strangers have come to do a vital job which, ultimately, may mean life, not death, for your dear ones . . . How proud your service men would be . . . if you would open your hearts and hearths to strangers among you.
Meanwhile, the city prepared legal action, and on February 23, the Indianapolis Star reported that the Pennsylvania railroad was working to repair a local gymnasium to house the workers. More Irvington residents spoke out in support of the workers aiding the Allied cause. A local resident named C. S. Brook wrote the mayor, condemning the actions of his xenophobic neighbors. He wrote: “We would state that these few do not speak for Irvington.” Fortunately for the war effort, those working to keep the Mexican workers in the Julian home won out in the end. The Indianapolis Star reported on March 23:
It was learned a ‘Good Neighbor’ policy promulgated between city officials, the Pennsylvania Railroad and Irvington residents would permit the Pennsylvania to continue housing 29 Mexican track workers in the old George W. Julian home…
In a drastically different scene, Mexican workers employed by the Pennsylvania Railroad were heartily welcomed and thanked for their labor by the World War I veterans at an American Legion post in Valparaiso. Charles Pratt Post No. 94 invited thirty-five braceros to a “Pan American Day” celebration on April 14, 1944. The (Valparaiso) Vidette-Messenger of Porter County described the event in detail and extensively quoted its host, Post Commander Franklin Burrus. The celebration began with “the advancement of the colors of both countries while legionnaires and guests stood at attention. The Hoosier attendees broke into the U. S. national anthem and when they were finished, their Mexican guests “responded with their national anthem.” Commander Burrus then welcomed them in a touching speech. He thanked the Mexican workers for their contribution to the war effort and expressed his hope that through their alliance, Mexico and the United States would grow closer in times of peace as well. Burrus continued:
We of the Legion, having served in World War 1, and some in World War 2, probably have a deeper appreciation of the need for inter-American co-operation than many other persons. We realize that you men from Mexico are certainly making an important contribution to the prosecution of this war by your present work in the great industry of railway transportation. We realize that you are away from home, in another country, separated from intimate friends and loved ones and we know what that means. Nevertheless, we hope that your experiences here will all be pleasing to you and that your country and American will both benefit by your having been here.
Luckily, we know a bit more about the workers in this story. They were in the United States for six months as a part of the bracero program’s railroad initiative. From quoted statements by their supervisor, Charles Weiss, we can glean that he greatly respected their work. Weiss told the Vidette-Messenger, “They are really making a great contribution to the war effort.” Weiss also seemed to care about the workers having a positive experience. He stated, “These men like it here and when they return to Mexico they will go as ambassadors of good will.”
Of course, these are the interpretations of an American supervisor, not a Mexican laborer. While we can’t understand the full experience of the workers from the newspapers, we can get a taste of this one festive evening. Four Mexicans “favored” the audience “with songs of their native country.” They must have performed for some time, as the newspaper reported the singing of “solos, duets and ensembles.” Fortunately, the newspaper gave the Mexican musicians’ names, several likely misspelled. These are the only names of Mexican workers that I came across in my research. They are:
J. C. Custro
After the music concluded, the group watched the movie War on the High Seas about the attack on Pearl Harbor. The Vidette-Messenger reported that the evening concluded with “the serving of refreshments, following which Angelo Lopez, formerly a Mexican soldier, put on a demonstration of the manual of arms and playing the drum.”
While this is the lengthiest description of a warm Hoosier welcome for Mexican railroad workers, it is not the only such story. In January 1944, the (Cambridge City) National Road Traveler praised the work of fifty Mexicans residing just east of Cambridge City who were making “the dirt fly,” laying railroad line. The paper also reported enthusiastically on their patronage of local businesses: “The Mexican workmen have been keeping local stores busy caring for their needs while here.” So while they didn’t roll out the red carpet like Valparaiso, Cambridge City was at least accepting and grateful for the economic boost. In June 1944, the (Richmond) Palladium-Item gave an update on the “fifty Mexican young men” living “in a 12-car camp unit near Cambridge City while working on the Pennsylvania railroad line between Indianapolis and Richmond.” The newspaper reported, “Although the boys have only been here two weeks of the six months they contracted to work, most of them already have decided they want to make Indiana their home.” This would not have been true for those Mexican railroad workers stationed in Elkart, however.
In September 1945, a fifteen-year-old white girl named Sally Joan Young was raped and murdered in Elkhart. In the ensuing weeks, the Indianapolis Recorderreported that the Elkhart police and newspapers “fanned” false reports that “the crime had been committed by a Negro.” An African American man picked up on another incident was held in a nearby jail as “practically” guilty. He was “frequently and intensively questioned about the school girl slaying.” According to the Recorder:
Several Mexican railroad workers had also been arrested and grilled, by local police and the FBI, during the six-weeks attempt to pin the crime on a person of a dark-skinned racial group.
Eventually, a white man who was seen in bloodstained clothes by several witnesses, confessed to the crime. The Elkhart Truth reported:
Incidentally, it will be recalled that, when the crime was committed, there was a quick flareup of suspicion toward members of two dark-skinned races resident in Elkhart. As it turns out, the murderer was neither a Negro nor a Mexican.
In researching this topic, I found only one mention of an interpreter employed for the workers. Thus we can imagine the fear that the young men experienced as they likely received the same frequent and intensive questioning as the African American suspect by the police and the FBI.
More research is needed to examine complaints of the workers concerning injustices. Again, newspapers give us hints. In 1946, the Indianapolis Recorderreported that the Mexican government would no longer send workers to Indiana. The Mexican Minister of Labor Francisco Trujillo “cited low wages, illegal withholding of wages, poor living conditions and lack of medical care.”
Jamaican and Bahamian Workers
In April 1943, Congress passed Public Law 45 allowing the importation of workers from the Caribbean. Approximately seventy thousand Jamaicans, Barbadians, and Bahamians arrived to work on U.S. farms between the passage of the law and the end of the Farm Worker Program in 1947.
In July 1943, the Greencastle Daily Bannerreported that twenty Jamaican workers were “relieving the farm labor shortage in Gibson County.” They were at work “detasseling and hoeing hybrid corn on the 9,800 acre Princeton Farms, [the] largest agricultural unit in Indiana.” The paper reported that the workers lived in a new bunk house with separate building for the kitchen and mess hall where a Jamaican cook provided their meals. In August, the Banner followed up on the July report, stating that the Jamaicans would work for Gibson County orchard growers and then return to Princeton Farms for the corn harvest.
Again, there are few reports of their experiences in the workers own words, but we can glean some information about their lives from these newspaper reports. For example, the Banner writer interviewed Hoosiers who worked with the Jamaicans. The farm manager described them as “happy-go-lucky” but also seriously “religious.” He said they complained little as the worked. They disliked only the cold Indiana mornings and the lack of Jamaican rum. These statements reek of stereotyping, but again show us that workers were motivated to not complain because they could be repatriated without pay.
Like they did for Mexican workers, Indiana newspapers generally painted a positive picture of the Hoosier reception of Jamaican workers, relaying that they arrived to help with or even save the harvest, and ease the labor shortage. For example, the Indianapolis Star reported August 8, 1944, that thirty-two Jamaicans would soon arrive in LaPorte County to pick peaches and in nearby counties others were “at work in connection with the canning industry.”
The Alexandria Times-Tribune reported a few weeks later that a large number of Jamaicans arrived in Madison County as “emergency pickers” for the tomato fields. The article also noted that the canneries would soon begin operations, reinforcing the connection noted in Part One between the demand for inexpensive foreign labor and the Indiana tomato canneries. The Daily Clintonian, likewise, reported from Vincennes that “eighty Jamaican and Mexican agricultural workers will arrive in Knox county around May 15 to aid in production and harvesting of the 1945 tomato crop.”
In Martinsville, however, Jamaican workers had a close call with a riotous mob. The Martinsville Reportertold of “a display of mob spirit by a group of trouble makers and agitators . . . directed against the twenty or more Jamaican workers that had been sent into the county to relieve the current labor shortage.” There was apparently enough “loud talk” that the local National Guard unit armed themselves with “tear gas equipment” and sent for the state police. In the face of the show of force, “the loud mouth leaders of the agitators began to have business elsewhere.” And while the situation was diffused, the Reporter noted that “a spark at the right time might have caused grave trouble.”
Response of African American Newspapers
While many Indiana newspapers described these guest workers as saviors of harvests and important contributors to the war effort, African American newspapers saw their arrival through a different lens – the lens of available black workers who have been repeatedly denied similar jobs for a fair wage (as discussed in Part One).
The Indianapolis Recorderreported that there were plenty of agricultural commodities being produced and that the supposed labor shortage was not affecting production goals. The problem was distribution, not production or labor. The Evansville Argus took issue specifically with the guest worker program. In an editorial for the Argus, journalist Elmer Carter criticized the recent importation of workers from the Bahamas to Florida. Carter wrote,
There are a hundred thousand unemployed disinherited black and white share croppers in the South anxious to work in Florida or anywhere else.
He stated that the Southern Tenant Farmers Union offered to send 20,000 share croppers to the area in need, but the Florida growers did not want them. The union workers would have been an integrated labor force of black and white workers, so the growers would have to pay black and white laborers the same wage. Carter says the workers were rejected because the growers did not want to pay black workers the same wage as white. Instead, they wanted Bahamians because they could exploit their labor. Carter called on Secretary Wickard to “examine the motives which have prompted the Florida growers to spurn the offer of unemployed and available American workers.”
As it was correct in assessing the labor shortage myth, the Argus was again correct about the exploitation of workers. Importing foreign workers weakened the bargaining position of domestic workers in their struggle to increase their wages. However, this was not because foreign workers cost less. Employers had to pay a minimum wage and transportation as well as provide housing. The incentive was that foreign workers could not bargain or complain. If they did, they were repatriated. According to historian Cindy Hahamovitch:
The importation program was certainly more palatable to growers than the effort to relocate domestic farmworkers from areas of surplus to areas of scarcity, but it undermined farmworkers’ efforts to lift themselves out of poverty. Farmworkers who struggled to bargain up their wages after 20 years of agricultural depression found themselves thrown into competition with farmworkers from abroad who could be deported for making the very same demands.
According to the Bracero History Archive, the worker safeguards negotiated by the Mexican government worked only in theory. In practice, however, U.S. employers ignored the safeguards and many braceros “suffered while growers benefited from plentiful, cheap, labor.” The U.S. extended the bracero program for decades, using it not only as a supply of cheap labor but as a policy for controlling immigration. Its legacy continued to influence policy making today. Regardless of the intentions of such bureaucrats and agricultural corporations in importing labor, there is no question that these Mexican and Caribbean men made an important contribution to the Allied war effort.
* Indiana farms had used migratory workers for some time. Some of these workers may have been Americans with Mexican heritage or Mexican immigrants who came to the United States of their own accord, both legally and illegally. By using newspaper articles only, not in conversation with government records, it is not always clear if the workers described as “Mexican” were migratory workers or were workers imported by the United States government. I have noted with an “*” where the newspapers are not specific.
Bracero History Archive. Roy Rosenzweig Center for History and New Media, George Mason University, Smithsonian National Museum of American History, Brown University, and the Institute of Oral History at the University of Texas El Paso, http://braceroarchive.org/
Calavita, Kitty. Inside the State: The Bracero Program, Immigration, and the I.N.S. (New York: Routeledge, 1992).
Collingham, Lizzie. The Taste of War: World War II and the Battle for Food. New York: Penguin Books, 2011.
Craig, Richard B. The Bracero Program: Interest Groups and Foreign Policy. Austin: University of Texas Press, 1971.
Gamboa, Erasmo. Bracero Railroaders: The Forgotten World War II Story of Mexican Workers in the U.S. West (Seattle: University of Washington Press, 2016).
Gamboa, Erasmo. Mexican Labor and World War II: Braceros in the Pacific Northwest, 1942-1947 (Austin: University of Texas, 1990).
Hahamovitch, Cindy. “The Politics of Labor Scarcity: Expediency and the Birth of the Agricultural ‘Guestworkers’ Program,” Report for the Center for Immigration Studies, December 1, 1999, accessed https//cis.org/Report/Politics-Labor-Scarcity.
Last Sunday I went for a walk . . . I did not walk alone.
With these simple words Rabbi Maurice Davis described his 1965 trip to Selma to the readers of the (Indianapolis) Jewish Post. Rabbi Davis’s “walk” was a protest led by Dr. Martin Luther King, Jr. against institutional racism, voter suppression, and violence against African Americans. When King asked civil rights leaders from around the country to join him in Alabama, Davis had no question that it was his duty to join the demonstration of solidarity. Davis had long worked for civil rights through both secular and faith-based channels. He advocated for community action in his sermons to the Indianapolis Hebrew Congregation. He led several civic action councils that combated segregation, racist policies, and poverty. And he extended his appeal for civil rights to the entire city through a regular newspaper column and a television show. Mostly, however, Rabbi Davis marched at Selma “because it was right.”
“You Were a Spark for Us”
Maurice Davis was born in Providence, Rhode Island, in 1921. Census records show that his Russian-born father Jacob managed a garage while his mother Sadie cared for five children. They did well for themselves and were able to send Maurice first to Brown University in 1939 and then to the University of Cincinnati where he received his B.A. in 1945. He then received his Master of Hebrew Letters from the Hebrew Union College in Cincinnati. After serving several different congregations as a student rabbi, he became rabbi of Adath Israel in Lexington, Kentucky in 1951. By this point he was already active in the local civil rights movement and joined the Kentucky Commission Against Segregation.
Rabbi Maurice Davis became the spiritual leader of the Indianapolis Hebrew Congregation (IHC) in March 1956, in time to celebrate the centennial of its founding in 1856. Over 600 families made up the large congregation which was in the process of planning their new temple at 64th and Meridian, which still houses the IHC today (a move from their earlier location at the Market Street Temple.) As the ninth Rabbi serving the IHC, Davis continued to advance the forward-thinking Reform Judaism of his predecessors, according to the Jewish Post. In his first year, he attracted eighty new congregants, and temple brotherhood president Herman Logan wrote in the congregational bulletin:
You were a spark for us which turned into a flame when a new brotherhood was beginning.
It was an auspicious start for the young rabbi.
“Something Less Than Welcome”
While the IHC welcomed Rabbi Davis, his wife Marion, and their sons Jay and Michael, some other Hoosiers made the Davis family feel “something less than welcome.” In 1959, the Jewish Postreported that Rabbi Davis’s son Jay was denied entry to the Riviera Club‘s swimming pool at 5640 North Illinois Street. The Rabbi told his congregation that Jay unfortunately learned first about the club’s “wonderful slide” and then its anti-Semitic policies. Jay summarized the situation as only a child could, stating: “Gee whiz, dad, it isn’t fair.” The Rabbi then had to explain the difference between legal segregation and social segregation to his son. The rabbi told his congregation that while many people think segregation in the private sphere “has no meaning” and should be tolerated, it does have meaning to the people it affects. And in this case, the meaning was that a nine-year-old boy was made to feel inferior to his peers.
The Jewish Post pursued the story, reporting on a survey of five “exclusive” Indianapolis clubs. Each club, including the Riviera Club, claimed not to discriminate against Jews. Some of the club chairmen and presidents even claimed they had Jewish members. However, when the Jewish Post interviewed the club managers, they reported that they knew of no Jewish members. Others in the club leadership claimed no Jews had applied for membership or that they did not keep track of religious affiliation. From the perspective of the Post, none gave a straight answer.
Rabbi Davis did not only respond to discrimination when it was personal. He believed that it was his responsibility, and that of all religious leaders, to work for moral justice. Not all of his Jewish colleagues agreed. In response to a 1960 Indianapolis Timespoll of religious leaders (reported by the Jewish Post), two of Indianapolis’s leading rabbis (Congregation B’nai Torah and Shara Tefila) reported that clergy should keep out of politics. Rabbi Davis, on the other hand, said it was the responsibility of the synagogue to help inform members on political issues, to encourage them to be active participants in government, and “to speak up whenever morality or ethics are involved in politics.”
Rabbi Davis not only advocated for equality for Jews, but all people facing oppression. He encouraged Jews to look beyond their own community and work to end discrimination everywhere. He stated, “A decent and sensitive America is good for all Americans and we must help her be so” (more here). Indianapolis’s African American community took note. In 1960, the Indianapolis branch of the NAACP named Davis its “honorary chairman” and the Indianapolis Recorder reported regularly on his efforts to fight segregation and inequality. As president of the Indianapolis Human Relations Council, Davis worked to end racist mortgage and loan policies that denied fair housing to African Americans and created segregated neighborhoods (more here). He conducted personal investigations of restaurants and other establishments which had reputations for discriminating against African Americans and reported his findings in the Jewish Post (more here). By 1962, he had a regular column giving his views on issues of the day and often advocating for civil rights.
His columns were often fiery calls to action. For example, in September 1963, he responded to the bombing of the Sixteenth Street Baptist Church in Alabama where four African American children were killed “while putting on their choir robes.” Rabbi Davis, however, blamed not just the bomber and not just the racism and negligence of the governor and police chief, but “every American citizen who participates in prejudice or fails to oppose it.” His powerful arguments against injustice were often shaped by the legacy of the holocaust. He continued:
Segregation and discrimination, lead to bombing and lynching as surely as anti-Semitism leads to Auschwitz and Buchenwald. And any man who walks that path, has not the right to be amazed where it leads. We who know the end of the road, must say this openly, and believe this implicitly, and practice it publicly. And privately. And always.
Not long after his article on the bombing, Rabbi Maurice Davis received a bomb threat of his own.
“My Name Was One of Them”
By 1965, the civil rights movement had reached its “political and emotional peak” with three marches from Selma to Montgomery, Alabama, to protest the suppression of African American votes and the recent killing of activist Jimmie Lee Jackson (more here: International Civil Rights Center and Museum). On March 7, the protesters led by John Lewis began a peaceful march, but were soon stopped at the Edmund Pettus Bridge in Selma by state troopers and Dallas County police who were waiting for them. In an incident remembered as “Bloody Sunday,” police violently attacked the unarmed demonstrators with clubs and tear gas. Police beat Lewis unconscious. On March 9, Rev. Dr. Martin Luther King, Jr. flew to Selma and called for others to join him. That day, a larger group followed King back to the bridge to kneel in prayer, but dared go no further as a federal judge had issued a restraining order against the march. Many were disappointed that King did not attempt to march on toward Montgomery. Others, however, credit his concession with expediting the passage of the Voting Rights Act.*
The night of the second march to the bridge a group of white men killed Unitarian minister James Reeb who had traveled to Selma from Boston to join King. Related protests erupted across the country and King called for a third march. On Sunday, March 21, civil rights leaders and supporters from around the country arrived in Selma to march over the infamous bridge to Montgomery. Rabbi Maurice Davis would march in the front lines.
When the Indianapolis Star reported that Rabbi Davis and David H. Goldstein (of the Indianapolis Jewish Community Relations Council) had left for Selma, the newspaper estimated that these Hoosiers would join around 300 people. Instead, Davis reported that they joined thousands at Brown Chapel Methodist Church for a ceremony before the march. Davis described their arrival at the church:
As we approached Selma we saw the Army begin to position itself. Jeeps and trucks filled with soldiers, hospital units, and communications experts clustered along the way . . . The road leading to the church was lined with National Guardsmen, recently federalized.
While President Johnson ordered National Guard protection for the marchers to avoid a repeat of “Bloody Sunday” and its ensuing protests, the atmosphere was still tense. Davis and Goldstein met with some other rabbis after the service who had arrived before them. These rabbis told them that they were unable to buy a meal or place to stay, the reason being the Selma residents insisted on giving the activists whatever they needed.
Davis and Goldstein also looked to find out from the other rabbis where they could get yarmulkes, as a shipment was supposed to have recently arrived. Organizers wanted Jewish demonstrators from all branches of the faith to be as clearly visible as those of other faiths to show their support and numbers. They told Davis, “It is our answer to the clerical collar.” However, Davis and Goldstein had trouble finding one. They soon learned why.
Two days earlier, five rabbis were jailed for taking part in demonstrations. After holding Sabbath behind bars Friday, they announced they would hold a service in front of the Brown Chapel after their release on Saturday. According to the Jewish Post, “Over 600 Negroes and whites, Jewish and non-Jews joined in the impromptu havdalah services for one of the most unique of its kind in history.” According to the Jewish Telegraphic Agency, those in attendance, regardless of their faith, donned yarmulkes “in respectful emulation of rabbis who participated in demonstrations.” In Selma, they became known as “freedom caps.” Davis reported that “all the Civil Rights workers wanted to wear them . . . That is where all the yarmelkes went!”
Dr. King entered the chapel at 10:45 a.m. Sunday. Davis was asked if he would represent the Union of American Hebrew Congregations. When he agreed, he was pulled up onto the platform next to King during the latter’s “magic” sermon. Davis explained:
Nothing but the word “magic” can quite describe what it is he does to so many. When King speaks, you are not an audience. You are participants. And when he finished we were ready to march.
The thousands of demonstrators were organized into rows with the first three rows chosen by Dr. King. Davis stated:
Before the march began a list of 20 names were read to accompany Rev. King in the first three rows, and my name was one of them. I marched proudly at the front . . .
On the street we formed three rows of 8, locked our arms together, and started to march. Behind us the thousands began to follow.
When they arrived at the infamous bridge they paused to remember those who came before them and were attacked. They continued onto the highway. The road was lined with armed National Guardsmen and five helicopters circled the group. State troopers were taking pictures of the marchers. Davis explained:
This is an Alabama form of intimidation. I kept remembering that these were the same state troopers who two weeks earlier had ridden mercilessly into a defenseless mass of people . . . We kept on marching.
The marchers passed people who “waved, wept, prayed, and shouted out words of encouragement” and others, “whites who taunted, jeered, cursed” or “stood with stark amazement at this incredible sight.” At one point they passed a car painted with hateful signs “taunting even the death of Reverend Reed.” Other signs read “Dirty communist clergy go home” and “integrationist scum stay away.”
Rabbi Davis marched for twelve hours without sitting down or eating. Unfortunately, Davis did not get to finish the march. Instead, he was called to fly to Cincinnati that night to be with his father-in-law who had been admitted to the hospital with a serious illness. When Daivs finally returned to Indianapolis, he was welcomed with a threatening phone call.
“It’ll be too late when it goes off.”
When Rabbi Davis answered his phone Monday night at 11:00, an anonymous man asked if he was “the rabbi who went to Selma.” When Davis answered affirmatively, the voice continued: “Let me check this list again . . . You are No. 2 in Indianapolis.” The implication was that Davis was the second on a hit list of activists. Davis told the caller he was calling the police, but the man replied: “It won’t do any good to call the police . . . it’ll be too late when it goes off.”
Police searched the house and found nothing. But the calls continued. On Tuesday, Davis took the phone off the hook at 2 A.M. so the family could sleep. Letters arrived as well full of “unbelievable filth, ugly statements,” and intimate knowledge of his larger civil rights work.
Davis stated vaguely that he was required to take “protective measures” to protect his family. The rabbi did not expound at the time, but later his children recalled that they had a “babysitter” who carried a .45-caliber revolver under his jacket. From his statements to the press, it seems the rabbi was most hurt that the threats were possibly coming from fellow Hoosiers. He told the Jewish Post:
Monday night my life was threatened. Not in Selma. Not in Montgomery. Not in Atlanta. In Indianapolis.
“The Time Has Come to Worship with Our Lives”
Like King, Davis did not dwell on the darkness of humanity but used it as a chance to shine a light of hope on the potential of his fellow man. Just days after the threats on his family, the Jewish Post published a section of a sermon in which Davis explained why he felt called to join King in Selma. Davis stated that many people had asked him why he went. And he had trouble at first finding the right words. He liked the Christian term of “witnessing,” that is, seeing God in an event. He also liked the Hebrew term that Rabbi Abraham Herschel, who was also at Selma used: “kiddush ha-Shem,” that is, sanctifying God’s name. But in his personable manner, he ended up giving a simpler explanation to the Post:
I know now what I was doing in Selma, Alabama. I was worshiping God. I was doing it on U.S. 80, along with 6,000 others who were doing precisely the same thing, in 6,000 different ways.
He called others to join him. He referred to injustices that needed to still be overcome in order to unite all of humanity as a “brotherhood postponed” and tasked his followers with making sure that while such unity is delayed, it is not destroyed. The way to achieve justice was not only to pray in the traditional way, but also with actions. He wrote:
Brotherhood postponed. The time has come, and it has been a long time coming. The time has come to worship with our lives as with our lips, in the streets as in the sanctuaries. And we who dare to call God, God, must begin to learn the challenge which that word contains. “One God over all” has to mean “one brotherhood over all.”
Rabbi Davis continued to work for civil rights in Indianapolis. He was again named honorary chairman of the NAACP. He served as a member of the Mayor’s Commission on Human Rights and on the board of the United Negro College Fund. He was president of the Indianapolis Council of Human Relations and organized the Community Action Against Poverty (sponsored by the City of Indianapolis and the President’s Commission on Equal Opportunity).
He never forgot his march with King. In 1986, he reflected in the pages of the Jewish Post about a first for the country:
You hear a song, or sniff an aroma, and all of a sudden you are miles and years away . . . It happens, too, with birthdays. January 20 was a very special day. The first national observance of the birthday of Martin Luther King, Jr. I hear them say the words, pronounce the name, and in the twinkling of an eye I am suddenly in Selma, Alabama with some 80,000 other people; Jews, and Protestants, and Catholics, and atheists, and agnostics . . . We were there because of a man whom we admired as much as we loved, and whom he loved as much as we admired. We were there because he was there. And he was there because it was right.
Rabbi Maurice Davis, “Rabbi Heschel Finds The Right Word For It,” (Indianapolis) Jewish Post, April 2, 1965, 8, accessed Hoosier State Chronicles.
Rabbi Maurice Davis, “Rabbi Davis Tells Why He Went to Selma,”(Indianapolis) Jewish Post, April 16, 1965, 22, accessed Hoosier State Chronicles.
Other sources are linked within the text.
*For more on the disappointment of some civil rights activists with King’s role in the Selma to Montgomery marches see: Deborah Gray White, Mia Bay, and Waldo E. Martin, Jr., eds., Freedom on My Mind: A HIstory of African Americans with Documents (Boston and New York: Bedford/St.Martin’s 2013), 675-6.
On September 7, 1982, U.S. Representative Adam Benjamin (D-Indiana), a Gary native, was found dead of a heart attack in his Washington, D.C. apartment. Gary Mayor Richard Hatcher, the first African American mayor in the State of Indiana, was tasked with selecting a candidate to run in a special election to complete the last few months of Benjamin’s term. After some intra-party debate, Mayor Hatcher chose Indiana State Senator Katie Hall to serve out the remainder of Benjamin’s term in the U.S. House of Representatives. In November, Hall was elected to Indiana’s first congressional district seat, becoming the first African American to represent Indiana in Congress. When Hall arrived in Washington, D.C., she served as chairwoman of the Subcommittee on Census and Population, which was responsible for holidays. Her leadership in this subcommittee would successfully build on a years-long struggle to create a federal holiday honoring the civil rights legacy of the late Dr. Martin Luther King, Jr. on his birthday.
Each year since Dr. King’s assassination in 1968, U.S. Representative John Conyers (D-Michigan) had introduced a bill to make Dr. King’s January 15 birthday a national holiday. Over the years, many became involved in the growing push to commemorate Dr. King with a holiday. Musician Stevie Wonder was one of the most active in support of Conyers’s efforts. He led rallies on the Washington Mall and used his concerts to generate public support. In 1980, Wonder released a song titled “Happy Birthday” in honor of Dr. King’s birthday. The following year, Wonder funded a Washington, D.C. lobbying organization, which, together with The King Center, lobbied for the holiday’s establishment. Coretta Scott King, Dr. King’s widow, ran The King Center and was also heavily involved in pushing for the holiday, testifying multiple times before the Subcommittee on Census and Population. In 1982, Mrs. King and Wonder delivered a petition to the Speaker of the House bearing more than six million signatures in favor of the holiday. For Dr. King’s birthday in 1983, Mrs. King urged a boycott, asking Americans to not spend any money on January 15.
Opponents objected to the proposed holiday for various reasons. North Carolina Republican Senator Jesse Helms led the opposition, citing a high cost to the federal government. He claimed it would cost four to twelve billion dollars; however, the Congressional Budget Office estimated the cost to be eighteen million dollars. Furthermore, a King holiday would bring the number of federal holidays to ten, and detractors thought that to be too many. President Ronald Reagan’s initial opposition to the holiday also centered on concern over the cost; later, his position was that holidays in honor of an individual ought to be reserved for “the Washingtons and Lincolns.”
Earlier in October, Senator Helms had filibustered the holiday bill, but, on October 18, the Senate once again took the bill up for consideration. A distinguished reporter for Time, Neil MacNeil described Helms’s unpopular antics that day. Helms had prepared an inch-thick packet for each senator condemning Dr. King as a “near-communist.” It included:
‘a sampling of the 65,000 documents on [K]ing recently released by the FBI, just about all purporting the FBI’s dark suspicions of commie conspiracy by this ‘scoundrel,’ as one of the FBI’s own referred to King.’
Helms’s claims infuriated Senator Edward Kennedy (D-Massachusetts) because they relied on invoking the memory of Senator Kennedy’s deceased brothers—former President John Kennedy and former U.S. Attorney General Robert Kennedy—against King. Kennedy was “appalled at [Helms’] attempt to misappropriate the memory” of his brothers and “misuse it as part of this smear campaign.” Senator Bill Bradley (D- New Jersey) joined Kennedy’s rebuttal by calling out Helms’s racism on the floor of the Senate and contending that Helms and others who opposed the King holiday bill “are playing up to Old Jim Crow and all of us know it.” Helms’s dramatic performance in the Senate against the holiday bill had the opposite effect from what he had intended. In fact, Southern senators together ended up voting for the bill in a higher percentage than the Senate overall.
The next day, at an October 19 press conference, Reagan further explained his reluctance to support the bill. Asked if he agreed with Senator Helms’s accusations that Dr. King was a Communist sympathizer, Reagan responded, “We’ll know in about 35 years, won’t we?” His comment referred to a judge’s 1977 order to keep wiretap records of Dr. King sealed. Wiretaps of Dr. King had first been approved twenty years prior by Robert Kennedy when he was U.S. Attorney General. U.S. District Judge John Lewis Smith, Jr. ruled that the records would remain sealed, not until 2018 as Reagan mistakenly claimed, but until 2027 for a total of fifty years. However, President Reagan acknowledged in a private letter to former New Hampshire Governor Meldrim Thomson in early October that he retained reservations about King’s alleged Communist ties, and wrote that regarding King, “the perception of too many people is based on an image, not reality.”
After fifteen years of struggling to commemorate King with a federal holiday, why did the effort finally succeed in 1983? It was the culmination of several factors that together resulted in sufficient pressure on the Washington establishment. Wonder’s wildly successful “Happy Birthday” pulled a lot of weight to raise the public profile of the holiday demand. Mrs. King’s perennial work advocating for the holiday kept the issue in the public eye.
Support was gaining ground around the country; by 1983 eighteen states had enacted some form of holiday in honor of Dr. King. Politicians could see the tide of public support turning in favor of the holiday, and their positions on the holiday became something of a litmus test for a politician’s support of civil rights.
After Helms’s acrimonious presentation in late October, Mrs. King gave an interview, published in the Alexandria, Louisiana Town Talk, saying that it was obvious since Reagan’s election that:
‘he has systematically ignored the concerns of black people . . . These conservatives try to dress up what they’re doing [by attempting to block the King holiday bill] . . . They are against equal rights for black people. The motivation behind this is certainly strongly racial.’
Town Talk noted that “Mrs. King said she suspects Helms’s actions prompted a number of opposed senators to vote for the bill for fear of being allied with him.” Some editorials and letters-to-the-editor alleged that Reagan ultimately supported and signed the King holiday bill to secure African American votes in his 1984 reelection campaign. In August 1983, Mrs. King had helped organize a rally at the National Mall in Washington, D.C. in celebration of the twentieth anniversary of the 1963 March on Washington, at which King gave his famous “I Have a Dream” speech. Between 250,000 and 500,000 Americans attended; all speakers called on Reagan to sign the MLKJ Day bill.
Hall was busy building support among her colleagues for the holiday; she spent the summer of 1983 on the phone with legislators to whip votes. As chair of the House Subcommittee on Census and Population, Hall led several hearings called to measure Americans’ support of a holiday in memory of King’s legacy. According to the Indianapolis Recorder, “among those who testified in favor of the holiday were House Speaker Thomas ‘Tip’ O’Neill, Rep. John Conyers Jr. (D-Mich.), Sen. Edward Kennedy (D.-Mass.), singer Stevie Wonder and Coretta Scott King.” Additionally, a change in the bill potentially helped its chances by addressing a key concern of its opponents—the cost of opening government offices twice in one week. At some point between when Conyers introduced the bill in January 1981 and when Hall introduced the bill in the summer of 1983, the bill text was changed to propose that the holiday be celebrated every third Monday in January, rather than on King’s birth date of January 15.
After the House passed the bill on August 2, Hall was quoted in the Indianapolis News with an insight about her motivation:
‘The time is before us to show what we believe— that justice and equality must continue to prevail, not only as individuals, but as the greatest nation in this world.’
For Hall, the King holiday bill was about affirming America’s commitment to King’s mission of civil rights. It would be another two and a half months of political debate before the Senate passed the bill.
The new holiday was slated to be officially celebrated for the first time in 1986. However, Hall and other invested parties wanted to ensure that the country’s first federal Martin Luther King Jr. Day would be suitably celebrated. To that end, Hall introduced legislation in 1984 to establish a commission that would “work to encourage appropriate ceremonies and activities.” The legislation passed, but Hall lost her reelection campaign that year and was unable to fully participate on the committee. Regardless, in part because of Hall’s initiative, that first observance in 1986 was successful.
In Hall’s district, Gary held a celebration called “The Dream that Lives” at the Genesis Convention Center. Some state capitals, including Indianapolis, held commemorative marches and rallies. Officials unveiled a new statue of Dr. King in Birmingham, Alabama, where the leader was arrested in 1963 for marching in protest against the treatment of African Americans. In Washington, D.C., Wonder led a reception at the Kennedy Center with other musicians. Reverend Jesse Jackson spoke to congregants in Atlanta where Dr. King was minister, and then led a vigil at Dr. King’s grave. Mrs. King led a reception at the Martin Luther King, Jr., Center, also in Atlanta.
Representative Hall knew the value of the Civil Rights Movement first hand. Born in Mississippi in 1938, Hall was barred from voting under Jim Crow laws. She moved her family to Gary, Indiana in 1960, seeking better opportunities. Her first vote ever cast was for John F. Kennedy during the presidential race that year. Hall was trained as a school teacher at Indiana University and she taught social studies in Gary public schools. As a politically engaged citizen, Hall campaigned to elect Mayor Hatcher and ran a successful campaign herself when in 1974 she won a seat in the Indiana House of Representatives. Two years later, she ran for Indiana Senate and won. Hall and Julia Carson, elected at the same time, were the first Black women elected to the state senate. While in the Indiana General Assembly, Hall supported education measures, healthcare reform, labor interests, and protections for women, such as sponsoring a measure to “fund emergency hospital treatment for rape victims,” including those who could not afford to pay.
Hall was still serving as Indiana state senator in 1982 when Representative Benjamin passed away and Mayor Hatcher nominated her to complete Benjamin’s term. She made history in November 1982, when in the same election she won the campaign to complete Benjamin’s term, as well as being elected to her own two year term, becoming the first African American to represent Indiana in Congress. However, Hall lost her bid for reelection during the 1984 primaries to Peter Visclosky, a former aide of Rep. Benjamin who still holds the seat today. Hall ran for Congress again in 1986, this time with the endorsement of Mrs. King. Although she failed to regain the congressional seat, Hall remained active in politics. In 1987, Hall was elected Gary city clerk, a position she held until 2003 when she resigned amid scandal after an indictment on mail fraud, extortion, and racketeering charges. In June 1989, Dr. King’s son Martin King III wrote to Hall supporting her consideration of running again for Congress.
Hall passed away in Gary in 2012.The establishment of the federal Martin Luther King, Jr. holiday law was Hall’s crowning achievement. Her success built upon a fifteen-year-long struggle to establish a national holiday in honor of Dr. King. The Indiana General Assembly passed a state law in mid-1989 establishing the Dr. King holiday for state workers, but it was not until 2000 that all fifty states instituted a holiday in memory of Dr. King for state employees.
The Martin Luther King, Jr. holiday has endured despite the struggle to create it. In 1994, President Bill Clinton signed a bill sponsored by Senator Harris Wofford (D-Pennsylvania) and Representative John Lewis (D-Georgia) that established Martin Luther King Day as a day of service, encouraging wide participation in volunteer activities. Inspired by King’s words that “everyone can be great because everyone can serve,” the change was envisioned as a way to honor King’s legacy with service to others. Today, Martin Luther King Day is celebrated across the country and politicians’ 1983 votes on it continue to serve as a civil rights litmus test.
Mark your calendars for the April 2019 dedication ceremony of a state historical marker in Gary commemorating Representative Hall and the origins of Martin Luther King, Jr. Day.
Click here for a bibliography of sources used in this post and the forthcoming historical marker.
After investigating over 4,000 incidents of “racial terrorism” that took place in the United States between 1877 and 1950 in the form of lynchings, the Equal Justice Initiative realized the trauma left in their wake had never been properly confronted by the nation. The EJI sought to remedy this and opened the Memorial for Peace and Justice in Montgomery, Alabama on April 26, 2018. Memorial visitors first encounter sculptures of chained slaves before experiencing memorial square, an exhibition of 800 6-foot monuments that represent lynchings in each of the counties where they took place. The memorial concludes with a bronze sculpture that examines “contemporary issues of police violence and racially biased criminal justice.”
Woven into the fabric of racially-motivated violence in America is a summer night in Marion, Indiana in 1930. On August 7, black teenagers Tom Shipp, Abe Smith, and James Cameron were held in the Marion jail for the murder of Claude Deeter and rape of Mary Ball. Before they could stand trial, a mob comprised of white residents tore the young men from their cells and brutally beat them, mutilating and hanging Shipp and Smith from a tree on the courthouse lawn. They intended to send a message to other African American residents, one which Marion NAACP leader Katherine “Flossie” Bailey scrambled to prevent.
Local photographer Lawrence Beitler took a photograph of the swinging bodies, capturing a white crowd that looked on in a mixture of satisfaction, hostility, amusement, and bewilderment. This photo was reproduced on postcards and circulated by the thousands. NPR noted that in the late 1930s white poet, activist, and Bronx school teacher Abel Meeropol remained haunted by the image of “strange fruit hanging from the poplar trees” and penned a poem about the lynching, published by the teacher’s union. Inspired by Meeropol’s words, artists like Billie Holiday, Diana Ross, Sting, Kanye West, and Nina Simone have performed their own versions of “Strange Fruit.”
Historian Dr. James Madison contends that the Marion lynching continues to command attention because it took place outside of the Deep South and occurred after the Ku Klux Klan-prompted lynchings of the 1920s. The East Tennessee News noted weeks after the lynching that the “deplorable affair” confirmed the notion that “mob law” can break “forth in all its furry [sic] in North as readily as in the south.” The paper added that only the enactment of a federal law would “serve to discourage the tendency of irresponsible hoodlums who are inclined to take the law into their own hands.” Prior to August 7, 1930, it is believed that the last lynching in Indiana took place in 1902 in Sullivan County and the resurgence sent shockwaves through Indiana and around the nation.
As white residents gathered on the afternoon of the 7th, formidable NAACP state president Flossie Bailey mobilized. Born in Kokomo, Bailey was described as a “hotrod,” “born leader,” and “superb organizer” for her tireless work with the NAACP. She established the Marion branch in 1918 and built it up, despite encountering apathy created by Great Depression conditions. She became head of the Indiana NAACP and offered her house as headquarters when Marion’s Spencer Hotel refused to accommodate black guests.
As the restless crowd hoisted Claude Deeter’s blood-stained shirt from the window of the Marion City building, Bailey called Sheriff Jacob Campbell to alert him to the mob’s plan to lynch the prisoners. According to NAACP acting secretary Walter White, upon Bailey’s phone call, Sherriff Campbell checked the jail’s garage and found that gasoline had been removed from the cars and the tires flattened, preventing transportation of the endangered prisoners. He made no attempt to procure working cars, despite three hours passing until the lynching. Bailey also called on Governor Harry G. Leslie’s secretary, operating in his absence, to dispatch troops to the restless city. He abruptly hung up on her.
As Bailey tried to intervene, Mary Ball’s father, Hoot Ball, entered the jail to speak with Sheriff Campbell and, upon failing, the crowd broke into violence and stormed the jail. The Muncie Evening Press estimated that of the thousands gathered around the jail “only about 75 men actually took part in the rioting,” encouraged by the shouts of onlookers. The mob penetrated the front and side of the jail using crowbars and hammers. Officials inside tried to stop rioters with tear bombs, one of which was lobbed back into the jail and exploded among nearly fifty prisoners.
Walter White declared the lynching of Shipp and Smith to be the “most horrible and brutal in the whole history of lynching.” He stated that Smith was taken first and lynched from the jail bars and “When first pulled up he held on to the rope, preventing strangulation.” Shipp “fought furiously for his life, burying his teeth in the arm of one of the lynchers. In order to make him loosen his teeth his skull was crushed in with a crow-bar and a knife plunged into his heart.”
The rancorous mass took Smith’s life by dragging him to the courthouse square and hung him from a tree before a crowd that included children, an act witnessed and recounted by Muncie podiatrist Dr. E. Frank Turner. He saw the “ghastly spectacle” around 8 p.m. and, hearing that water would be used to disperse the crowd, “felt that everything would be alright, and went away.” When he returned around 10 o’clock, he saw the mob drag Shipp and Smith to the courthouse lawn. Lynchers utilized shadows created by tree branches to obscure their identities. Dr. Turner recalled that:
The body went up, dangling on the rope, and a demoniacal yell surged from the crowd. It was hideous! That mob sounded like wild wolves, the yells were more like vicious snarls. Some even clapped their hands.
Not all observers cheered, he recalled. Some wept and others condemned the crowd.
Cameron, the youngest of the three accused men, was ripped from his cell and nearly hanged before someone in the crowd shouted that he was not involved in the crime. Muncie policeman Earl Doolittle noted that when Indianapolis officers finally arrived in their “big touring car” they were “greeted with boos and catcalls” from the crowd, lingering to prevent the coroner from removing the bodies. This was the same crowd that had left the jail “ravaged,” with “gaping holes in the walls” and the “twisted remains of broken locks.” Reportedly by midnight, an “indignation meeting” formed in Johnstown, the Marion neighborhood where African Americans lived. Hundreds of black residents listened to speeches about the sheriff’s unwillingness to order officers to shoot at the mob. Officers broke up the meeting, which prevented further violence. An Illinois newspaper reported that about 200 black residents fled Marion for Weaver, a historic black community in Grant County, out of fear of escalating violence.
At the time of the lynching, the state militia was training in Kentucky and, therefore, the “lawless element” controlled the scene of the lynching for over half a day. After Sheriff Campbell removed the bodies the following day, the crowd used penknives to cut buttons and shreds of fabric from the victims’ clothes as “souvenirs.” Shipp’s and Smith’s bodies were then taken to Shaffer Chapel African Methodist Episcopal Church in Muncie because Marion lacked a black mortician.
Echoing editor George Dale‘s 1920s skewering of the Ku Klux Klan via the Muncie Post-Democrat, the Muncie Evening Press condemned the act, stating “Not alone Marion but the state of Indiana stands today disgraced in the eyes of the world as a result of the lynching of two Negroes in that city last night. As for Marion herself she will be regarded abroad as a city of barbarians.” The paper believed that Marion could be partially redeemed only by indicting rioters on murder charges. The article noted “This ought not to be difficult.”
Flossie Bailey knew otherwise. According to James Madison, after the crime Bailey convinced Walter White to investigate the lynching. Fearing her phone calls were being monitored, she traveled back to Kokomo to communicate with NAACP leaders in Indianapolis and Marion. She received threatening phone calls, Madison noted, and drivers “deliberately backfired their cars as they cruised past her house.” Despite these threats, Bailey worked diligently to hold the perpetrators accountable. She joined a delegation of ten African American citizens from Marion and Indianapolis that met with Governor Leslie, including prominent pastors and Walker Manufacturing Company attorney Robert L. Brokenburr. In a formal resolution presented by Bailey, the group demanded that Governor Leslie ask for Sheriff Campbell’s resignation and promise protection for those who would testify about the identity of the lynchers. According to The Kokomo Tribune, Governor Leslie responded by claiming that “rumors had come to him that negroes in Marion were equipped with dynamite and were threatening to blow up the county jail.”
Bailey countered this rumor directly in a letter-to-the-editor for the Pittsburgh Courier, one of the leading African American newspapers in the country. The Courier previously printed a story about plans for retaliation by Marion’s black residents. Bailey noted that this was a “LIE,” one absolutely not perpetuated by the city’s black pastors, as the Courier had claimed. She stated that because of the rumors she and her husband “are daily receiving anonymous letters of a threatening nature” and alleged that “The Negroes who start rumors of this sort are the ones who will not help in anything constructive.” She concluded her letter “A few of us refused to be intimidated and do all we can in the name of the Association [NAACP] to bring law and justice again to Marion.”
The county grand jury began its investigation into the lynching in September. Bailey testified that she warned Sheriff Campbell of the formation of the mob just before 5 p.m., countering Campbell’s statement that it was made after 7 p.m. When questioned about his lack of action, he stated he feared hitting a woman or child with a stray bullet. Ultimately, the jury decided that Sheriff Campbell handled the mob in a “prudent manner” and exonerated him of any responsibility for the deaths of Shipp and Smith.
Unable to extricate Campbell from office, Bailey and her husband focused their efforts on prosecuting the lynchers. Historian Emma Lou Thornbrough noted that they led the effort to gather names from witnesses at “considerable personal risk.” White sent a list of twenty-seven alleged participants, along with evidence of their involvement, to Governor Leslie and Indiana Attorney General James M. Ogden. According to Thornbrough, only seven men were arrested, two tried, and both acquitted. She noted that at the trial of the second man, antagonism “against the blacks who attended it was described by a representative of the national NAACP as ‘appalling.’ Most of the whites who packed the courtroom were jubilant when the accused man was acquitted.” The New York Age noted of Bailey that “A high tribute is paid her courage and energy in working to restore order in Marion and to bring the lynchers to justice.” The NAACP awarded Bailey with the Madam C.J. Walker Medal for her refusal to be intimidated in her quest to bring the perpetrators to justice.
While Bailey’s efforts were ultimately unfruitful, she used the Marion lynchings as a springboard to enact anti-lynching legislation in Indiana. House Democrats introduced a bill in February 1931, for which Bailey organized statewide meetings, and convinced African Americans to contact their legislators. Her legwork paid off. Governor Leslie signed the bill into law in March, which allowed for the dismissal of sheriffs whose prisoners were lynched. The law also permitted the families of lynching victims to sue for damages. The Indianapolis Recorder, one of state’s preeminent African American newspapers, praised the law. The paper stated, “Indiana has automatically retrieved its high status as a safe place to live.” It added that without the law, Indiana “would be a hellish state of insecurity to our group, which is on record as the most susceptible victims of mob violence.” Although the newspaper praised Governor Leslie, it credited a “small group which stood by until the bill became a law.”
Using this momentum, Bailey and her NAACP colleagues worked to pass a similar bill on a federal level. Madison noted that she tried to change national lynching laws by publishing editorials, wiring President Franklin D. Roosevelt, and distributing educational materials to Kiwanis clubs. Although these efforts were unsuccessful, Bailey fought for the rights and safety of African American citizens until her death in 1952, challenging discrimination at IU’s Robert W. Long Hospital, speaking against school segregation, and suing a Marion theater for denying Bailey and her husband admittance based on their race.
The Memorial for Peace and Justice has made tangible the tragic events of August 7, 1930. Perhaps one day the American landscape will represent Flossie Bailey and other individuals who tried to prevent racial terrorism at considerable personal risk. Learn how to apply for a state historical markervia the Indiana Historical Bureau.
“Marion and Indiana Are Disgraced,” “Negro Killers Hanged in Courthouse Yard After Big Mob Storms Jail; Trio Accused of Attacking White Girl,” “Muncie Man is Lynching Witness,” and “Police Tell of Scenes at Marion,” Muncie Evening Press, August 8, 1930, accessed Newspapers.com.
The Fort Wayne Colored Giants was the only black baseball team to represent the city of Fort Wayne for forty-two years, from 1907 to 1949. In that time period, baseball was a segregated team sport, with black athletes playing only on all black teams. The Colored Giants team was one of the premier black teams in northeast Indiana in that period. Other black Fort Wayne teams included the Black Diamonds (1916-1917), Dupee’s All-Nations (1919), Riddle’s All- Stars (1920-1922), the Cadillac Colored Giants (1921-1922), and the Fort Wayne Colored Pirates (1926-30s). Indiana had over thirty-seven traveling black teams, extending from West Baden in the south to South Bend in the north, and Evansville in the west to Fort Wayne in the east.
Young men with outstanding baseball skills comprised the Fort Wayne Colored Giants. These young men developed their baseball prowess playing sandlot, church ball, “pickup” baseball, and community ball. Young men would come play baseball from as far away as Marion and other black communities in northeast Indiana. Fort Wayne newspapers advertised player recruitment and notices for team competitions. It also provided notification of both games and team and league scores.
Cities large and small adopted black baseball teams when they could find players and afford to do so. The teams vitalized and energized their communities, both black and white. The teams were self-sufficient and team members were paid scanty sums. Community teams typically passed a hat around during the game where patrons would contribute whatever they could to help defray costs. Teams struggled to maintain their budgets and keep their key players. Some teams were very wealthy, such as the Pittsburgh Crawfords of the National Negro League. Others just made ends meet and vanished after a season or two. The Fort Wayne Colored Giants did manage to provide a stipend for their players.
Baseball was the cornerstone of many communities, both large and small. This was the heyday for black businesses and the black community. Life revolved about church, neighborhoods, clubs, and organizations like the Phyllis Wheatly House, the former community center, which is now home to the Fort Wayne African African-American Museum.
The Giants’ home field was located in southeast Fort Wayne, where home and exhibition games took place. The team also played at Fort Wayne’s League Park, which was constructed in 1883, and in 1922 renamed Lincoln Life Field. The Fort Wayne Colored Giants played black teams such as the Toledo Mud Hens, the Indianapolis ABCs, the Chicago Giants, Saint Louis Stars, the Evansville White Sox, and Pittsburgh Homestead Grays of the Negro National League. The Giants team played ‘out of local area’ Indiana teams, including those from Lagrange, Decatur, Geneva, Uniondale, Marion, Huntertown, Evansville, La Otto, Ligonier, Hudson and North Manchester. They also played teams from Hicksville, Antwerp, Convoy, and Van Wert, Ohio.
The Colored Giants had standing rivalries with area white teams, such as the Fort Wayne Lincoln Lifers, the Columbia City Grays, the Roanoke Independents, the New Haven Visible Pumps, the Kendallville Reds, the Garrett K of Cs, and the Auburn Athletics.
The Colored Giants team had multiple owners and managers over the years and these include: (1909) Mr. Harry Ellis, both owner and manager; (1916) Mr. L.B. Dupee, owner and Mr. George Wilson, manager; (1919) Mr. Bob Jones bought out Mr. L.B. Dupee and retained Mr. George Wilson as manager; (1920-1921) Mr. Bob Jones, owner and Mr. Johnson, manager; (1921- 1922) Mr. Bob Jones, owner and Mr. T.E. Lewis, manager; (1923-192) Mr. Moses Taylor, owner manager; and (1930-1949) no information on owners or managers was available. The information presented was obtained from Fort Wayne newspaper articles of the period.
Very little is known about the team’s owners and managers, but the Fort Wayne Journal Gazette Newspaper did feature one. That was Moses Taylor, the longest serving owner and manager of the Colored Giants (1923 to 1929). The story of black baseball in Fort Wayne is a story of a family involved in the community and in baseball. It is a story of a man, a visionary and an entrepreneur, who became the catalyst for the creation of a strong baseball team. His dream generated passion within a community and among a group of young black men. He set the stage for solid baseball play with major teams, both semi pro and local.
After a team bus broke down in 1929 in Pittsburgh, Mr. Taylor stayed and found a job. He moved the rest of his family to Pittsburgh around 1930. Mr. Taylor utilized his experience with the Fort Wayne Colored Giants to form the Pittsburgh Mystics, as reported by his daughter Mrs. Lucille Taylor Wooden of Cleveland, Ohio. This team played against the Pittsburgh Homestead Grays of the National Negro League.
The Fort Wayne Colored Giants infused and energized the black community of Fort Wayne. The team established its mark in the city and in baseball. The Fort Wayne Tincaps are the legacy of the Fort Wayne Colored Giants and the many white league teams of the era. They all contributed to baseball history in Fort Wayne. The Giants are one of the few Fort Wayne baseball teams, black or white, from that era (1907-1949) to be recognized in the 21st century via news media and with a plaque at Parkview Field. They assume their proper place in the history of Fort Wayne as true contributors to the development of sports history in the Summit City.
Out of courtesy to their descendants, the names of the Richmond couple have been changed.
Twenty-two years before Loving v. Virginia, Anna Harley, a white woman, and Daniel Winters, an African American man, sacrificed family, friends, and even country, to live together as husband and wife. In 1986, the Winters allowed me to interview them at their Mexico City home. It took me nearly 30 years to write Before It Was Legal: a black-white marriage (1945-1987). As the trust between us developed and they shared a part of their life they’d intended not to speak of, theirs became a more difficult narrative to put to paper. Looking back on their forty-two-year marriage—a tape recorder between them on their green sofa—they reflected on their relationship with startling honesty.*
On February 2, 1945, the Richmond, Indiana couple drove to Chicago, where they could legally marry. In Indiana “marriage between a white person and a person with one-eighth or more Negro blood” was a felony, punishable by a heavy fine, imprisonment, and the voiding of the marriage. Not until two years later, when Daniel’s mother, in Richmond, became ill, did the couple return to Indiana. During the eleven years they lived there, they were never prosecuted, but faced persecution.
Daniel was born in Richmond in 1908. The town he remembered was as segregated as most southern cities, with restaurants, beaches, and hotels off-limits to the city’s black population. When African American celebrities like Louis Armstrong, Joe Lewis, and Marian Anderson, visited the Indiana city they had to spend the night with a local widow, who rented out rooms.
A precocious child and an outstanding athlete, Daniel wasn’t bothered by the community’s discrimination until he was old enough to participate in team sports at school. A particularly painful memory included a frigid evening in which he had to change into his basketball uniform outside in the shadows of the YMCA building, because the association prohibited him from using its locker room. Although he took all of the advanced classes in high school, his white teachers never encouraged him to attend college. Yet in 1933, during the Great Depression, he graduated from Earlham College with a teaching degree in Spanish. While at the school, President William Cullen Dennis’s office chided Daniel for walking into town with groups of white women on his way home from classes. Daniel could not participate in Earlham’s social events that took place at the YMCA or Richmond hotels. After a long period of working menial jobs, he was able to teach Spanish in the federally-funded Works Progress Administration (WPA) program.
Anna, born near Lima, Ohio, was seven when her mother died. Six years later her father took off to California without her. Abandoned, she went to live with her older sister, Violet, in Brookville, Ohio, near Dayton. She grew up independent and with an adventuresome spirit. Following her 1938 graduation from Manchester College, in Indiana, she became a social worker.
Daniel and Anna met in Richmond. The WPA office he worked out of was located in the same building as the Unemployment Relief Agency, which Anna supervised. A gregarious man, Daniel went downstairs to visit the young women who worked there. He and Anna began meeting at night in the privacy of her car, where they talked, kissed, and held each other. When Anna was transferred to northern Indiana and attended meetings in Indianapolis, Daniel rode there by bus. Indianapolis was large enough for them to appear in public and maintain anonymity. Yet people stared when they walked arm in arm along the sidewalk. Men sneered, “whore” in passing.
Only one of Anna’s friends, Inez, met Daniel before the marriage. Inez was quickly drawn to his charm and urbane demeanor, but she warned in letters that Anna should follow her head instead of her heart. A daughter of Anna’s sister, Violet, later said, “Mom practically had a nervous breakdown,” upon learning of the approaching marriage.
With World War II boosting production, International Harvester hired Daniel as a janitor at its Richmond plant- some company leaders were convinced that African Americans lacked the intelligence to operate machinery. The labor union, however, valued his education and elected him to leadership positions. During the McCarthy era, like other union activists, he was labeled a communist and intimidated by the FBI.
When Harvester closed its Richmond plant in 1957, no one in town would hire the “n— commie troublemaker.” By now the family included two school-age daughters. A move to Mexico offered Daniel the opportunity to practice the profession he’d been trained for and their daughters a chance to grow up free of racial prejudice.
But the move put new stressors on the couple’s relationship. Daniel, who taught English at a prestigious boys’ school, was soon saying he felt “as Mexican as chili verde.” Anna, a reserved, blond woman, felt at odds with the effusive culture whose language she never fully mastered. Daniel resented her not being outgoing; she resented his making little effort to help her adjust.
While personal in nature, Daniel’s and Anna’s story is also cultural. It speaks to the discriminatory attitudes resulting from the Ku Klux Klan’s influence during the 1920s and of McCarthyism in the 1950s. It is not the happily-ever-after story I anticipated, but an honest portrayal of the love and hurt any two people, not just a biracial couple, can encounter in an intimate relationship.
Prior to the Civil War, Indiana experienced a swell in its African American population due to the migration of free persons of color from other states. The arrival of recently emancipated people and freedom seekers also contributed to the growth in Indiana’s black population. As population increased, so did discrimination against African Americans. The Indiana General Assembly passed laws requiring African Americans to register with county authorities and pay a bond as guarantee of good behavior. They were also prohibited from voting, serving in the state militia, testifying in court cases against white persons, and their children were banned from attending public schools.
Land ownership offered African Americans the opportunity to circumvent this oppression. James Overall, a free black man, purchased land in Corydon, Indiana as early as 1817 before moving and acquiring land in Indianapolis in 1830. The ownership of land afforded him prominence in his community, as did his work as a trustee for the African Methodist Episcopal church.
Overall was also notable for his efforts to aid escaping slaves. One such slave from Tennessee, Jermain Loguen, was told to seek the help of “Mr. Overrals of Indianapolis.” After escaping slavery, Loguen became a well-known New York Underground Railroad activist. He described Overall as “an educated man, and had a large character and acquaintance among colored people; and was much respected by white ones, for his probity, industry and good sense. He received and befriended the fugitives, as was his custom with all other who came to him.”
Indianapolis in the 1830s was a violent place, as described by early Indianapolis historian Ignatius Brown:
The work on the National road . . . had attracted many men of bad character and habits to this point. These, banded together under a leader of great size and strength, were long known as ‘the chain gang,’ and kept the town in a half subjugated state. Assaults were often committed, citizens threatened and insulted, and petty outrages perpetrated.
The events of the night of March 18, 1836 reflected the tense atmosphere. According to Overall, David Leach and other members of a white gang came to Overall’s door carrying arms and fence rails, trying to break into the home and threatening to kill Overall and his family. Overall defended his property and family by shooting the white gang member. White allies came to Overall’s aid and his testimony was corroborated by prominent white Indianapolis citizen Calvin Fletcher.
Despite an 1831 Indiana law that barred black testimony against whites in court, Overall sought legal protection from further attack. His affidavit of the attack put Leach in jail for a short time. He was released on bond, pending a hearing in Marion County Circuit Court. On the first day of the Term, May 2, 1836, Overall declined to proceed with his complaint against Leach. However, public outcry about whether Overall, a black man, could “make an oath against Leach, a white man,” prompted Marion County Circuit Court Judge William W. Wick to write a lengthy statement that was printed May 7, 1836 on the front page of the Indianapolis Journal.
The judge’s opinion affirmed Overall’s “natural rights” to defend his family and property from attack. He wrote:
The sages who formed our constitution did not leave those rights undefined. On the contrary they have declared them in language so clear as to set at defiance the mystification of sophistry, and all perversions, but the blind misapprehensions of visionary philosophy, stupid bigotry, or mistaken violence. The rights thus secured are, 1st. The defence of life and liberty. 2d. The acquisition, possession and protection of property; and 3d. The pursuit and obtention of happiness and safety.
However, Judge Wick’s interpretation of an Indiana law in 1836 did not affect any change in the actual law. African Americans in Indiana continued to be without legal recourse in causes where only black testimony was available against a white party.
*Check back with us for information about the September 29, 2016 dedication ceremony of a historical marker commemorating Overall.