THE FREEDOM MOVEMENT

Not until the 1960s would young white rebels find their cause, as the seeds of dissent planted by the social critics and Beats flowered in an outpouring of political activism, new attitudes toward sexuality, and a full-fledged generational rebellion. A more immediate challenge to the complacency of the 1950s arose from the twentieth century’s greatest citizens’ movement—the black struggle for equality.

ORIGINS OF THE MOVEMENT

Today, with the birthday of Martin Luther King Jr. a national holiday and the struggles of Montgomery, Little Rock, Birmingham, and Selma celebrated as heroic episodes in the history of freedom, it is easy to forget that at the time, the civil rights revolution came as a great surprise. Looking back, its causes seem clear: the destabilization of the racial system during World War II; the mass migration out of the segregated South that made black voters an increasingly important part of the Democratic Party coalition; and the Cold War and rise of independent states in the Third World, both of which made the gap between America’s rhetoric and its racial reality an international embarrassment. Yet few predicted the emergence of the southern mass movement for civil rights.

In An American Dilemma (1944), Gunnar Myrdal had suggested that the challenge to racial inequality would arise in the North, where blacks had far greater opportunities for political organization than in the South With blacks’ traditional allies on the left decimated by McCarthyism, most union leaders unwilling to challenge racial inequalities within their own ranks, and the NAACP concentrating on court battles, new constituencies and new tactics were sorely needed. The movement found in the southern black church the organizing power for a militant, nonviolent assault on segregation.

The United States in the 1950s was still a segregated, unequal society. Half of the nation’s black families lived in poverty. Because of labor contracts that linked promotions and firings to seniority, non-white workers, who had joined the industrial labor force later than whites, lost their jobs first in times of economic downturn. In the South, evidence of Jim Crow abounded—in separate public institutions and the signs “white” and “colored” at entrances to buildings, train carriages, drinking fountains, restrooms, and the like. In the North and West, the law did not require segregation, but custom barred blacks from many colleges, hotels, and restaurants, and from most suburban housing. Las Vegas, Nevada, for example, was as strictly segregated as any southern city. Hotels and casinos did not admit blacks except in the most menial jobs. Lena Horne, Sammy Davis Jr., Louis Armstrong, and other black entertainers played the hotel-casinos on the “strip” but could not stay as guests where they performed.

In 1950, seventeen southern and border states and Washington, D.C., had laws requiring the racial segregation of public schools, and several others permitted local districts to impose it. Around 40 percent of the nation’s 28 million schoolchildren studied in legally segregated schools, and millions more attended classes in northern communities where housing patterns and school district lines created de facto segregation—separation in fact if not in law. Few white Americans felt any urgency about confronting racial inequality. “Segregation,” the white writer John Egerton later recalled, “didn’t restrict me in any way, so it was easy to accept things the way they were, to take my freedom for granted and not worry about anyone else’s.”

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