View allAll Photos Tagged Segregation
Innovative 1950s architecture and symbol of segregation, not maintained for decades, abandoned after Katrina, then demolished. Taken in 2010.
the border wall, from the mexican side, where Mexico, New Mexico and Texas meet.
no fences, no borders, no nations!
Credit: Dr Andy Lewis-Pye, University Research Fellow and George Barmpalias and Richard Elwes from the University of Leeds.
A major achievement of the Nobel prize winning economist and game theorist Thomas Schelling was an elegant model of racial segregation, first described in 1969. Although the explicit concern of the model is racial segregation it affords many interpretations - the model can be seen as a finite difference version of differential equations describing interparticle forces, for example. For the first time we have now rigorously analysed the unperturbed model.
In the figure, each disc illustrates a simulation of the model. The inner ring displays a large number of individuals of two types who are initially given a random order and arranged in a circle. According to simple rules they then rearrange themselves into a much more structured form, which is illustrated in the outer ring, with the process by which this segregated configuration is reached being illustrated in the space between the inner and the outer rings.
Another Houston school named after a defender of slavery.
Stonewall Jackson Middle School was built in 1925 in the period of segregation, Jim Crow laws, a resurgence of the kkk, and during an especially intense time in the south of revisionist history, attempting to present the confederacy, its leaders, and the old south as something other than evil, corrupt and decadent.
None of this is to reflect on the school itself, its staff, students, or the current Houston Independent School District.
It might be nice, though, for the District to take a chisel to the "Stonewall" portion of the name.
Men and women have separate sections of the wall to pray towards. This goes back to the belief that men and women act differently when together/separated. The Women's section of the wall is about half the size of the Men's section. You can see one woman in this picture looking through the barricade to see what is going on, on the other side.
"Little Journeys into Storyland" or Stories that will Live and Lift by Louis B. Reynolds and Charles L. Paddock. Copyrighted in 1947 by The Southern Publishing Association, apparently for segregated schools.
In the Southern United States, following the Civil War to the mid 20th century, the segregation of races in public transportation and transportation facilities was legal. The photograph show the entrance to the "Colored" waiting room at the former Atlantic Coast Line depot in Punta Gorda, Florida. The "Colored" waiting room has a museum with historic photographs and newspaper articles of local African-Americans. The building is listed on the National Register of Historic Places. To view the "White" sign the wating room go to www.flickr.com/photos/23711298@N07/5452099589/in/photostr...
Slum dwellings in the area of Shreveport known as the Bottoms, between 3rd and 4th Streets, 7 January 1954. Coll. 393, Jacket 11716.
On this Shoalwater Bay sandspit, all the black birds were on one side and the white ones on the other. Washaway Beach, WA
ADD: A birder friend told me the blackish gulls are likely juvenile Heerman's Gulls.
John Marshall Harlan (June 1, 1833 - October 14, 1911) was an American Supreme Court associate justice. He is most notable as the sole dissenter in the 1896 case of Plessy v. Ferguson, which upheld Southern segregation statutes. He was also the first Supreme Court justice to have earned a modern law degree.
Ca. 1900
Title: Mourners
Date: 1953
Location: Lakeland, FL
Description: A family dressed in mourning attire pose for a photograph at the Tiger Flowers Cemetery. This cemetery, adjacent to Roselawn Cemetery, was established in the 1943 for the black community during racial segregation. It was named in honor of a black boxer who won the Middleweight Championship in 1926, Tiger Flowers.
Collection:
ID: TF1953
Wasting the City! A box for a box
There it goes! The Frappant Building in Hamburg Altona is teared down to build a new City Ikea. Wide range and long protest didn't help. People are not only scared that the new massive Ikea-Store in the residential area of Hamburg-Altona will bring way more traffic into the area, but also that Ikea is part of the gentrification that starts with higher rents and ends with residential segregation. At the end of the day..a box will be replaced by an even bigger box.
Collection Name: RG104 Department of Economic Development Commerce and Industrial Development (CID) Photograph Collection
Photographer/Studio: Unknown
Description: A woman supervises a group of young African American children sitting at two tables eating a meal. This seems to be a segregated preschool.
Coverage: United States - Missouri
Date: n.d. [1950s?]
Rights: public domain
Credit: Courtesy of Missouri State Archives
Image Number: RG104_CIDNegs_053-196.tif
Institution: Missouri State Archives
The Florence C. Benson Elementary School is significant for its association with the system of racial segregation in Columbia, South Carolina. Constructed ca. 1953-1955 in Wheeler Hill, a poor African-American neighborhood that was segregated from the white sections of Columbia by custom, to serve African-American students who were segregated from their white counterparts by law, the Florence C. Benson Elementary School is both an example of the state government’s efforts during the early 1950s to maintain “separate but equal” school systems for black and white children and one of the last remnants of a segregated black residential area. The school opened as the Wheeler Hill School in 1955 for 270 African American students in the first through sixth grades. The Wheeler Hill School replaced the Celia Dial Saxon Negro Elementary School, which was overcrowded and needed rehabilitation. In 1958, it was renamed in honor of Florence Corinne Benson, a former teacher at the school. The school, built of concrete block and red brick veneer on a masonry foundation with a three-finger plan, was designed by local white architect James B. Urquhart. With its one-story classroom wings and rows of interior and exterior windows, the building was a typical equalization school, and typical of new school construction in the post-World War II era, reflecting influences of the Modern and International styles. Comprising eighteen classrooms, a library, a nurse’s office, a large modern kitchen, and a combined cafeteria and auditorium, the school served approximately five hundred students. The equalization funds also paid for desks, tables, visual aid and music equipment, maps, and cafeteria equipment. The school served the Wheeler Hill community until 1975, when it closed its doors due to declining enrollment. Listed in the National Register October 7, 2009.
For more information: www.nationalregister.sc.gov/richland/S10817740148/index.htm
Cassette tape on old mattress in concrete ruins on north side of the cemetery.
Humble Negro Cemetery, otherwise known as the Pipe Yard Cemetery, is north of the FM 1960 bypass, just east of the railroad tracks, behind the Home Depot and an Humble ISD administration building.
Jim Crow Laws, segregation, were brutally enforced at the time that burials were being made there. Not only could African-Americans not be buried in the Humble Cemetery, but after 1933, when Humble was incorporated, new laws were passed, forcing African-Americans to move, some to nearby Bordersville, just outside the city limits. There are reports that the graves of the few African-Americans who had been buried in the Humble Cemetery were moved, some to the Humble Negro Cemetery.
Grace Church now attempts to maintain the cemetery.
On the day that I was there, an empty flagpole stood.
The concrete ruins of an old kerosene refinery are on the north boundary of the cemetery, and dense woods are on all sides.
Time, and the elements, take a toll on cemeteries, especially those essentially abandoned for many years.
We know where our parents are buried, may visit their graves, but how many of us regularly visit our grandparents' graves? Commercial, perpetual care, cemeteries, and those associated with churches and municipalities have systems in place for maintenance, but there are many cemeteries, such as those that were no longer in use after desegregation, that are nearly forgotten, descendants moving away, passing away...
At Evergreen and Olivewood, both essentially abandoned, but for the efforts of volunteers, there are occasional signs of vandalism. I've never seen vandalism, desecration, though, on the scale that I found at Humble Negro Cemetery. Over the years, most of the stones have been broken, many to fragments. Many graves are unmarked, but for sunken places on the ground. Graves of veterans have been used for target practice. Some of the graves had concrete slabs over them. In every case, the slab has been shattered, and the earth beneath disturbed, though now, somewhat, replaced. Graves have clearly been violated.
The range of weathering of the damage indicates that it has taken place over decades.
It might not be hard to make an argument that the graves in such cemeteries should be the responsibilty of descendants, survivors, but I strongly feel that the graves of those who have helped to defend this country deserve better, from the nation, from the community ,than those veterans' graves at Elmview, Olivewood, and here.
A part of me feels that there is, perhaps, something to be said for letting such sites return completely to nature, but our history lies here, with those who helped build this country, this community.
www.usgwarchives.net/tx/cemph/harris/humble-n.htm
archiver.rootsweb.ancestry.com/th/read/TX-CEMETERY-PRESER...
www.chron.com/disp/story.mpl//5787895.html
Borderville Learning Service Project directly available at YouTube -
www.youtube.com/watch?v=ddBP-VF6KGc
"Claiming King" Genealogy blog is located here -
claimingkin.livejournal.com/2577.html
Flames rise behind the four Doric-style columns that once framed the entrance to the Drewryville School building. The school first opened in 1924 and served white students in the 1st through 11th grades during segregation. It closed in 1955, and was heavily damaged by Hurricane Isabel in September 2003. Photo taken on Monday, July 20, 2009.
A yard in Korta, India.
At first I thought I was seeing sheep and goats, and thinking the species did not want to mix, much. Upon closer examination, the furry animals on the left are goats, too. Do you think they are aware of black versus white?
Think about the heat of the day, and that the color black absorbs heat and white reflects it. Maybe the black goats need more shade so they don't overheat.
Click the "All Sizes" button above to read an article or to see the image clearly.
These scans come from my rather large magazine collection. Instead of filling my house with old moldy magazines, I scanned them (in most cases, photographed them) and filled a storage area with moldy magazines. Now they reside on an external harddrive. I thought others might appreciate these tidbits of forgotten history.
Please feel free to leave any comments or thoughts or impressions... They are happily appreciated!
This is a picture of my grandmother and her sisters and brother in law one Summer afternoon at the Bethesda AME Zion Church picnic in Mooresville NC, in 1958. Here we have:
L to R: My Aunt Clara Mae Carson Norman, Aunt Shirley Anne Rice Patterson, Uncle Willis Russell, Aunt Laura Mae Russell, and my grandmother, Ophelia Rice Steward.
In the fall of 1947, Martin Luther King delivered his first sermon at the pulpit of Ebenezer Baptist Church in Atlanta. Ebenezer’s congregation voted to license King as a minister soon afterward, and he was ordained in February 1948. King went on to serve as Ebenezer’s associate minister during his breaks from Crozer Theological Seminary and from his doctoral studies at Boston University School of Theology through early 1954. He returned as co-pastor with his father, Martin Luther King, Sr., serving from 1960 until his assassination in 1968.
The church was founded in 1886 by its first minister, John Andrew Parker. In 1894 Alfred Daniel Williams, King, Jr.’s maternal grandfather, became Ebenezer’s second pastor. Under Williams the church grew from 13 members to nearly 750 members by 1913. Williams moved the church twice before purchasing a lot on the corner of Auburn Avenue and Jackson Street and, announced plans to raise $25,000 for a new building that would include an auditorium and gallery seating for 1,250 people. In March 1914 the Ebenezer congregation celebrated the groundbreaking for its new building. After the death of Williams in 1931, King, Sr., who had married Williams’ daughter Alberta in 1926, became pastor.
With King, Sr. as pastor and his wife, Alberta Williams King, serving as musical director, the King family spent much of their time at Ebenezer. King, Jr. later described how his earliest relationships were formed at church: ‘‘My best friends were in Sunday School, and it was the Sunday School that helped me to build the capacity for getting along with people’’ (Papers 1:359). While in seminary, King often preached at Ebenezer. He delivered some of his most enduring sermons for the first time at Ebenezer, including ‘‘The Dimensions of a Complete Life,’’ ‘‘What Is Man?’’ and ‘‘Loving Your Enemies.’’
After King accepted the pastorate at Dexter Avenue Baptist Church in Montgomery, members of Ebenezer’s congregation attended his October 1954 installation service, prompting King to express his gratitude: ‘‘Your prayers and words of encouragement have meant a great deal to me in my ministry; and you can never know what your presence in such large numbers meant to me at the beginning of my pastorate. I want you to know Ebenezer, that I feel greatly indebted to you; and that whatever success I might achieve in my life’s work you will have helped to make it possible’’ (Papers 2:314).
In November 1959, King accepted Ebenezer’s call to join his father as co-pastor, a move that brought him closer to the headquarters of the Southern Christian Leadership Conference. His first sermon as copastor at Ebenezer was ‘‘The Three Dimensions of a Complete Life.’’ After King’s assassination in 1968, his brother, A. D. Williams King, was installed as Ebenezer’s co-pastor. King, Sr. continued as pastor until 1975, and Coretta Scott King continued to attend services at Ebenezer until her death.
Segregation and Sisterhood: A Pardox
From the exhibit Women and Spirit: Catholic Sisters in America, on display at The Women's Museum: An Institute for the Future in Dallas, Texas until December 13, 2009.
From approximately 1975 through 1987 Naji Al-Ali created cartoons that depict the complexities of the plight of Palestinian refugees. These cartoons are still relevant today and Handala, the refugee child who is present in every cartoon, remains a potent symbol of the struggle of the Palestinian people for justice and self-determination.
Naji Al-Ali wrote: “The child Handala is my signature, everyone asks me about him wherever I go. I gave birth to this child in the Gulf and I presented him to the people. His name is Handala and he has promised the people that he will remain true to himself. I drew him as a child who is not beautiful; his hair is like the hair of a hedgehog who uses his thorns as a weapon. Handala is not a fat, happy, relaxed, or pampered child. He is barefooted like the refugee camp children, and he is an icon that protects me from making mistakes. Even though he is rough, he smells of amber. His hands are clasped behind his back as a sign of rejection at a time when solutions are presented to us the American way."
Handala was born ten years old, and he will always be ten years old. At that age, I left my homeland, and when he returns, Handala will still be ten, and then he will start growing up. The laws of nature do not apply to him. He is unique. Things will become normal again when the homeland returns.
I presented him to the poor and named him Handala as a symbol of bitterness. At first, he was a Palestinian child, but his consciousness developed to have a national and then a global and human horizon. He is a simple yet tough child, and this is why people adopted him and felt that he represents their consciousness."
Looking backward along the segregation fence. I noticed that on several occasions, Haredi families moved the barriers aside in order to transfer strollers and children from one side to the other.
Jim Covid show your papers mandatory vaccine segregation social credit system law comes to broadway, times square and just about every single entertainment venue in new york city. a few people from New York Freedom Rally went to Times Square, New York City @restaurantrow a couple of days ago, door to door to see if anyone would serve them without vaccinations. they gave civil rights literature to business owners and educated them on their legal liability, then @joespeakstruth & Curtis Orwell continued to times square with their bullhorns to educate people about the key to the city global tyranny mark of the beast system immunity passport law in new york city
Peering through the chain link fence at one of the original guard posts (minus the tower) sitting on the grounds of the abandoned Tule Lake Japanese Internment Camp (or Segregation Center) at Newell, CA. The old guard post had been repurposed, perhaps as a tool shed. Photo taken on Memorial Weekend, 1974. Scanned from a Kodachrome slide.
I am happy to join with you today in what will go down in history as the greatest demonstration for freedom in the history of our nation.
Five score years ago, a great American, in whose symbolic shadow we stand today, signed the Emancipation Proclamation. This momentous decree came as a great beacon light of hope to millions of Negro slaves who had been seared in the flames of withering injustice. It came as a joyous daybreak to end the long night of their captivity.
But one hundred years later, the Negro still is not free. One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. One hundred years later, the Negro is still languished in the corners of American society and finds himself an exile in his own land. And so we've come here today to dramatize a shameful condition.
In a sense we've come to our nation's capital to cash a check. When the architects of our republic wrote the magnificent words of the Constitution and the Declaration of Independence, they were signing a promissory note to which every American was to fall heir. This note was a promise that all men, yes, black men as well as white men, would be guaranteed the "unalienable Rights" of "Life, Liberty and the pursuit of Happiness." It is obvious today that America has defaulted on this promissory note, insofar as her citizens of color are concerned. Instead of honoring this sacred obligation, America has given the Negro people a bad check, a check which has come back marked "insufficient funds."
But we refuse to believe that the bank of justice is bankrupt. We refuse to believe that there are insufficient funds in the great vaults of opportunity of this nation. And so, we've come to cash this check, a check that will give us upon demand the riches of freedom and the security of justice.
We have also come to this hallowed spot to remind America of the fierce urgency of Now. This is no time to engage in the luxury of cooling off or to take the tranquilizing drug of gradualism. Now is the time to make real the promises of democracy. Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice. Now is the time to lift our nation from the quicksands of racial injustice to the solid rock of brotherhood. Now is the time to make justice a reality for all of God's children.
It would be fatal for the nation to overlook the urgency of the moment. This sweltering summer of the Negro's legitimate discontent will not pass until there is an invigorating autumn of freedom and equality. Nineteen sixty-three is not an end, but a beginning. And those who hope that the Negro needed to blow off steam and will now be content will have a rude awakening if the nation returns to business as usual. And there will be neither rest nor tranquility in America until the Negro is granted his citizenship rights. The whirlwinds of revolt will continue to shake the foundations of our nation until the bright day of justice emerges.
But there is something that I must say to my people, who stand on the warm threshold which leads into the palace of justice: In the process of gaining our rightful place, we must not be guilty of wrongful deeds. Let us not seek to satisfy our thirst for freedom by drinking from the cup of bitterness and hatred. We must forever conduct our struggle on the high plane of dignity and discipline. We must not allow our creative protest to degenerate into physical violence. Again and again, we must rise to the majestic heights of meeting physical force with soul force.
The marvelous new militancy which has engulfed the Negro community must not lead us to a distrust of all white people, for many of our white brothers, as evidenced by their presence here today, have come to realize that their destiny is tied up with our destiny. And they have come to realize that their freedom is inextricably bound to our freedom.
We cannot walk alone.
And as we walk, we must make the pledge that we shall always march ahead.
We cannot turn back.
There are those who are asking the devotees of civil rights, "When will you be satisfied?" We can never be satisfied as long as the Negro is the victim of the unspeakable horrors of police brutality. We can never be satisfied as long as our bodies, heavy with the fatigue of travel, cannot gain lodging in the motels of the highways and the hotels of the cities. We cannot be satisfied as long as the negro's basic mobility is from a smaller ghetto to a larger one. We can never be satisfied as long as our children are stripped of their self-hood and robbed of their dignity by signs stating: "For Whites Only." We cannot be satisfied as long as a Negro in Mississippi cannot vote and a Negro in New York believes he has nothing for which to vote. No, no, we are not satisfied, and we will not be satisfied until "justice rolls down like waters, and righteousness like a mighty stream."
I am not unmindful that some of you have come here out of great trials and tribulations. Some of you have come fresh from narrow jail cells. And some of you have come from areas where your quest -- quest for freedom left you battered by the storms of persecution and staggered by the winds of police brutality. You have been the veterans of creative suffering. Continue to work with the faith that unearned suffering is redemptive. Go back to Mississippi, go back to Alabama, go back to South Carolina, go back to Georgia, go back to Louisiana, go back to the slums and ghettos of our northern cities, knowing that somehow this situation can and will be changed.
Let us not wallow in the valley of despair, I say to you today, my friends.
And so even though we face the difficulties of today and tomorrow, I still have a dream. It is a dream deeply rooted in the American dream.
I have a dream that one day this nation will rise up and live out the true meaning of its creed: "We hold these truths to be self-evident, that all men are created equal."
I have a dream that one day on the red hills of Georgia, the sons of former slaves and the sons of former slave owners will be able to sit down together at the table of brotherhood.
I have a dream that one day even the state of Mississippi, a state sweltering with the heat of injustice, sweltering with the heat of oppression, will be transformed into an oasis of freedom and justice.
I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character.
I have a dream today!
I have a dream that one day, down in Alabama, with its vicious racists, with its governor having his lips dripping with the words of "interposition" and "nullification" -- one day right there in Alabama little black boys and black girls will be able to join hands with little white boys and white girls as sisters and brothers.
I have a dream today!
I have a dream that one day every valley shall be exalted, and every hill and mountain shall be made low, the rough places will be made plain, and the crooked places will be made straight; "and the glory of the Lord shall be revealed and all flesh shall see it together."
This is our hope, and this is the faith that I go back to the South with.
With this faith, we will be able to hew out of the mountain of despair a stone of hope. With this faith, we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood. With this faith, we will be able to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free one day.
And this will be the day -- this will be the day when all of God's children will be able to sing with new meaning:
My country 'tis of thee, sweet land of liberty, of thee I sing.
Land where my fathers died, land of the Pilgrim's pride,
From every mountainside, let freedom ring!
And if America is to be a great nation, this must become true.
And so let freedom ring from the prodigious hilltops of New Hampshire.
Let freedom ring from the mighty mountains of New York.
Let freedom ring from the heightening Alleghenies of Pennsylvania.
Let freedom ring from the snow-capped Rockies of Colorado.
Let freedom ring from the curvaceous slopes of California.
But not only that:
Let freedom ring from Stone Mountain of Georgia.
Let freedom ring from Lookout Mountain of Tennessee.
Let freedom ring from every hill and molehill of Mississippi.
From every mountainside, let freedom ring.
And when this happens, when we allow freedom ring, when we let it ring from every village and every hamlet, from every state and every city, we will be able to speed up that day when all of God's children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual:
Free at last! Free at last!
Thank God Almighty, we are free at last!
- Dr. Martin Luther King, Jr.
a young kid on the streets of Bholakpur, Hyderabad. Bholakpur has Hyderabad's biggest scrap collection and segregation market.
Survivin (red) has been implicated in apoptosis and mitosis, but most studies of the protein’s function have involved its overexpression. Yue et al. now get to the bottom of Survivin’s function by performing conditional knockouts. They show that without Survivin, cell division fails (bottom), but response to an apoptosis agent is normal. (JCB 183(2) TOC2)
This image is available to the public to copy, distribute, or display under a Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported license.
Reference: Yue et al. (2008) J. Cell Biol. 183:279-296.
Published on: October 20, 2008.
Doi: 10.1083/jcb.200806118.
Read the full article at:
Though constructed in 1912 as the Baxter Hotel, this building, at the heart of Denver’s Five Points community, achieved its prominence in the years following 1929. With its name change and establishment of the Rossonian Lounge, the hotel became one of the most important jazz clubs between St. Louis and Los Angeles. Jazz greats such as Duke Ellington, Louis Armstrong, Count Basie, Nat King Cole, George Shearing, and Dinah Washington stayed at the hotel and entertained in the Rossonian Lounge between their major Denver engagements. These shows were often staged after the musicians finished their scheduled performances at the same Denver hotels that refused them lodging due to the racial segregation existing at the time.
Segregation in public places was still legal on February 1, 1960, when four African American college students deliberately sat down at this "whites only" lunch counter at an F. W. Woolworth store in Greensboro, NC. When denied service and asked to leave, they remained in their seats. Over the next six months, hundreds of students and church and community members joined the protest. Their activism ultimately led to the desegregation of the lunch counter on July 25, 1960.
Credit: Dr Andy Lewis-Pye, University Research Fellow and George Barmpalias and Richard Elwes from the University of Leeds.
A major achievement of the Nobel prize winning economist and game theorist Thomas Schelling was an elegant model of racial segregation, first described in 1969. Although the explicit concern of the model is racial segregation it affords many interpretations - the model can be seen as a finite difference version of differential equations describing interparticle forces, for example. For the first time we have now rigorously analysed the unperturbed model.
In the figure, each disc illustrates a simulation of the model. The inner ring displays a large number of individuals of two types who are initially given a random order and arranged in a circle. According to simple rules they then rearrange themselves into a much more structured form, which is illustrated in the outer ring, with the process by which this segregated configuration is reached being illustrated in the space between the inner and the outer rings.