abstract: ABSTRACT This dissertation examines the literate practices of women reading and writing in the press during the civil rights movement in the 1950s/60s. Through a textual analysis of literacy events (Heath) in the memoirs of Sarah Patton Boyle (The Desegregated Heart: A Virginian's Stand in Time of Transition), Anne Braden (The Wall Between), Daisy Bates (The Long Shadow of Little Rock) and Melba Pattillo Beals (Warriors Don't Cry), this dissertation highlights the participatory roles women played in the movement, including their ability to act publicly in a movement remembered mostly for its male leaders. Contributing to scholarship focused on the literate lives of women, this study focuses on the uses of literacy in the lives of four women with particular emphasis on the women's experiences with the literacy they practice. Drawing on ideological views of literacy (Gee, Street) and research focused on the social, cultural and economic influences of such practices (Brandt), the women's memoirs served as the site for collecting and analyzing the women's responses and reactions to literacy events with the press. Through an application of Deborah Brandt's notion of sponsor, literacy events between the women and the press were recorded and the data analyzed to understand the relationship the women had with the literacy available and the role the sponsor (the press) played in shaping the practice and the literate identities of the women. Situated in the racist climate of the Jim Crow South in the 1950s/60s and the secondary role women played in the movement, the women's memoirs and the data analyzed revealed the role the women's perception of the practice, shaped by personal history and lived experiences, played in how the women experienced and used their literacy. This dissertation argues that their responses to literacy events and their perceptions of the power of their reading and writing highlight the significant public role women played in the movement and argues that, although the women remain relatively unremembered participants of the movement, their memoirs act as artifacts of that time and proof of the meaningful public contributions women made to the movement. / Dissertation/Thesis / Ph.D. English 2012

This project traces the development of Christian nonviolence in the United States from the outbreak of World War I until just after World War II by focusing on one Christian pacifist organization. The Fellowship of Reconciliation (FOR), organized in 1915 in opposition to World War I, embraced the left wing of the prewar social gospel and fused its radical vision for social reconstruction with their opposition to war. Over the next thirty years, Christian pacifists associated with the Fellowship applied their energies not only to ending international war but also to promoting reconciliation between employers and workers in the struggle for labor justice and ending racial discrimination. During this period, advocates of nonviolence struggled to define a practical means for applying the principles of Christian pacifism. In contrast to older histories of the interwar period, this study shows that pacifism, a central concern for liberal Protestants during that period, shaped the broader American tradition of dissent. It also rejects the notion that the Christian "realists," led by Reinhold Niebuhr, offered the only comprehensive Christian social ethic between the wars. Finally, this dissertation shows how Christian pacifists in the interwar period embraced and adapted the principles Gandhian nonviolence to the American scene. Members of the Fellowship founded the Congress of Racial Equality in Chicago in 1942 and developed methods of nonviolent direct action that were adopted by advocates for racial equality during the Civil Rights Movement of the 1950s and 1960s.

The Civil Rights Movement of the 1960s and 1970s profoundly changed the lives of many young southern White citizens. Southern racism was a product of traditional indoctrination common in the culture of the Old South. During the generations after slavery to the Civil Rights Era, vulnerable White children were typically exposed to racist and prejudiced influences from families, fellow citizens, education, popular culture, and segregation laws established within their communities. The Civil Rights Movement brought forth elaborate legal reforms that broke segregation and enabled integration programs to take place at schools and other public institutions, which ultimately expanded many southerners' cultural awareness of different racial groups. Many accounts on the Civil Rights Movement and its relation to southern White racism are generally confined to narrow descriptions that emphasize extreme resistance measures, such as violence or civil disobedience acted out from members of the White community. Many students who do not study American history beyond the high school or college survey course levels unfortunately learn a limited history about White racism and its relation to the Civil Rights Movement. The sources commonly used in these courses include textbooks, films, and documentaries. Based in part by time and budget constraints, oral histories about White racism are often not incorporated in the classroom curricula. The available sources explain the history of White racism to a limited degree and the fact that it contributed to a mobilization effort to gain civil rights protection for racial minorities. However, they leave out other accounts about White racism relative to the history of the Civil Rights Movement. Many southern White children from this time grew up around prejudiced influences and witnessed blatant racist treatment of African Americans. During their upbringing many of these southern citizens developed solid beliefs in White supremacy and justifiable racial prejudice. Oral testimonies told by them that focus on their racism reveal social, economic, and political details which standard sources do not provide. Their stories demonstrate learned factors commonly found in racism and show how contemporary circumstances, such as living with segregation every day, can impact behaviors. Many common social factors that relate to understanding the roots of southern White racism are often not provided in sources used in most American history courses. Such works leave out a significant percentage of stories from regular White people from the South, and in particular many young individuals, who throughout the Civil Rights Era showed passive contempt, i.e., remaining silent on issues of overt discrimination and racism, toward African Americans as a result of cultural indoctrination. These White individuals' resistances and their youth illustrate a different aspect of prejudice in contrast to the traditional reports on the topic that highlight hate crimes and more stubborn forms of racism. Passivity expressed by these southern White citizens enabled them to reform their prejudices through the encouragement of the Civil Rights Movement. The impact of the era on their thinking offers an important lens that illustrates Civil Rights Movement and southern segregation history. Yet, generally, such perceptions are ignored in many historical works. This thesis attempts to bring out the social and evolutionary elements of White racism in the twentieth century South and the impact of the Civil Rights Movement on White prejudiced behaviors once traditionally found in southern culture that date back to the end of the Civil War and the birth of segregation. In reference to the use of capitalization of certain words I have placed capitals on terms that refer to periods of time such as the Civil Rights Era or events like the Civil Rights Movement. Additionally, groups of people identified with a racial group received recognition with a capital letter. Some of the sources I used from previous eras do not apply capitalization with specific color group terms such as "black" or "white," and I have left them as they are printed in their works. As I explain the evolution of racism and prejudice in the first half of the twentieth century, I also want to illustrate the evolution of racial labeling from the past three decades. For example, textbooks from the early 1990s describe African Americans and Caucasians as "black" and "white." However, texts from the twenty-first century label these groups as either "African Americans" or "White." The purpose of this is to show that many American historians and authors continue to evolve their understanding of racial identification.

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The study critically investigated the concept of ―Double Consciousness‖ in selected African-American autobiographies. In view of the latter, W.E.B. Du Bois defined double consciousness as a condition of being both black and American which he perceived as the reason black people were/are being discriminated in America. The study demonstrated that creative works such as Harriet Jacobs‘ Incidents in the Life of Slave Girl: Told by Herself, Frederick Douglass‘ The Narrative of Frederick Douglass, W.E.B. Du Bois‘ The Souls of Black Folk, Booker T. Washington‘s Up from Slavery, Langston Hughes‘ The Big Sea, Zora Neale Hurston Dust Tracks on a Road, Malcolm X‘s The Autobiography of Malcolm X, Maya Angelou‘s All God’s Children Need Travelling Shoes, Cornel West‘s Brother West: Living and Loving Out Loud and bell hooks‘ Bone Black affirm double consciousness as well as critiqued the concept, revealing new layers of identities and contested sites of struggle in African-American society. The study used a qualitative method to analyse and argue that there are ideological shifts that manifest in the creative representation of the idea of double consciousness since slavery. Some relevant critical voices were used to support, complicate and question the notion of double consciousness as represented in selected autobiographies. The study argued that there are many identities in the African-American communities which need attention equal to that of race. The study further argued that double consciousness has been modified and by virtue of this, authors suggested multiple forms of consciousness. / English Studies

A critical analysis of the film Remember the Titans, released in 2000, shows a preoccupation with nation and national identity through race and football. Set in 1971, it follows the desegregation and integration of a high school football team in Virginia. The film articulates a revisionist racial reconciliation reading of the Civil War based on white suffering and subsequent redemption. At its core it is a story about the progress of race relations and racism, framed as interpersonal relationships and segregation, in the United States.

Thesis advisor: Devin O. Pendas / This dissertation examines the relationship between Black America and East Germany from 1949 to 1989, exploring the ways in which two unlikely partners used international solidarity to achieve goals of domestic importance. Despite the growing number of works addressing the black experience in and with Imperial Germany, Nazi Germany, West Germany, and contemporary Germany, few studies have devoted attention to the black experience in and with East Germany. In this work, the outline of this transatlantic relationship is defined, detailing who was involved in the friendship, why they were involved, and what they hoped to gain from this alliance. This dissertation argues that the GDR's ruling party utilized the relationship as a means of authenticating claims of East German anti-racism, a component of the Party's efforts to acquire legitimacy and diplomatic recognition from the international community in the wake of World War II, the Holocaust, and the division of Germany. African American radical leftists saw in East Germany a means of support and solidarity in the struggle for rights at home, as well as a society that was allegedly racism-free, upon which they could model their own attempts to eradicate racism in the US. Utilizing a transnational framework and analyzing government documents, newspapers, correspondence, photographs, and autobiographies, this work probes the ways in which two groups, pushed to the margins, sought to navigate the geopolitics of an ideologically-charged world. / Thesis (PhD) — Boston College, 2014. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: History.

Thesis advisor: Lynn Lyerly / Based in 1960s Detroit, the Motown Record Company established itself and thrived as an independently run and successful African American business. Amidst humble origins in a two-story house outside of which Berry Gordy hung the sign, "Hitsville USA," Motown encouraged America's youth, urging them to look beyond racial divides and to simply sing and dance together in a time where the theme of unity was becoming increasingly important. Producing legends such as Marvin Gaye, Diana Ross, Stevie Wonder, The Temptations, The Four Tops, Martha Reeves, Gladys Knight, and the Jackson Five, Motown truly created a new sound for the youth of America and helped shape the 1960s. Competing with the "British Invasion" and "the Protest Movement," in 1960s music, Motown is often said to have had little or no impact on the political and social revolution of the time because Motown did not produce "message music." The 2006 film, Dreamgirls even depicts Gordy and Motown as hypocrites and race traitors. Yet Motown embodied one of the principles the Civil Rights Movement preached most: black success and independence. Although the founder of Motown, Berry Gordy, never had the intention of proclaiming a message of black independence and empowerment through his actions of establishing an independent record company, he accomplished one of the goals of the Civil Rights Movement: black economic independence. The establishment and success of Motown was an intrinsically political act that served as proof to Civil Rights claims that African Americans could be just as independent and successful as whites. / Thesis (BA) — Boston College, 2008. / Submitted to: Boston College. College of Arts and Sciences. / Discipline: History. / Discipline: History Honors Program.

Memory is constructed to solidify a certain version of the past in the collective identity. History and memory occupy a controversial role in the New South, with battles over the legacy of the Civil War and the reassertion of Confederate symbols in the wake of the Civil Rights Movement's challenge to the status quo. Memory of the Civil Rights Movement is entering public conscious through cultural mediums such as films and museums, as well as through politically contentious debates over the continued display of the Confederate battle flag and the creation of a federal holiday honoring Dr. Martin Luther King Jr. The process is still taking place to construct the Civil Rights Movement within the American collective memory. What aspects of this history are commemorated, and which aspects are neglected, will have impact in American society well into the twenty-first century.

<p>Up until the 19th century, religion was used as a way of legitimizing slavery in America. With the rise of the civil rights movement religion seems to have played a quite different role. This essay aims to explore the role of religion in the ideologies of Martin Luther King, Jr. and Malcolm X. The speeches, writings and actions of these two men have been analysed in hope that the result will contribute to the larger study of American civil rights history.</p><p>This essay proposes that both Martin Luther King, Jr. and Malcolm X infused their political message with religious ideas and that they leaned on religion for support and inspiration. By analysing the discourse headed by King and X it becomes clear that in direct contrast to how religion was used during slavery, religion was used as a way of legitimizing equality (and in some cases black superiority) between races during the civil rights movement.</p>