The annual convention of the Knights of Labor convened in Richmond, Virginia, a region divided by racial and political conflict, on October 4, 1886. In the 1880s, Southern politics was split between southern Democrats who sought to "redeem" the old order and a progressive (and in some places interracial) political movement that sought to extend the gains won by ordinary black and white southerners during the Reconstruction era. As more than one thousand delegates gathered from across the country in the former capital of the Confederacy, the labor and political reform movements hoped the convention would be a launching pad for their message of racial peace and political reform. But the convention and the Knights of Labor were quickly plunged into conflict over the organization's attitude toward the question of social equality between the races. The white citizens of Richmond and elsewhere in the country were fascinated and horrified by repeated reports of "race mixing" in press accounts about the Knights of Labor convention, typified by these three items from the Richmond Dispatch of October 6, 1886.

Black Hawk or Ma-ka-tai-me-she-kia-kiak, was born at Saukenuk, a Sauk village at the junction of the Rock and Mississippi Rivers. When the United States took over the area in 1804 after the Louisiana Purchase, several Sauk and other tribal leaders signed a treaty that ceded Indian lands east of the Mississippi River, but allowed the Indians to stay as long as the territory remained the property of the federal government. Fearful of the land hungry Americans, Black Hawk and others joined the British in the War of 1812. Encroaching settlers pushed the Sauks into a confrontation with the American government, and Black Hawk's refusal to abandon his homelands led to the Black Hawk War in 1832. Defeated, the chief was taken East upon orders of President Andrew Jackson. He dictated his life story the following year to a government interpreter. Edited by a local newspaperman, it was the first Indian autobiography published in the United States.

Free African Americans living in the North before the Civil War suffered enormous disadvantages and discriminations. Forced to sit in separate and inferior sections in theaters, public transit, and churches, free blacks were also barred from all but the most menial jobs and denied entrance to white trade unions. This racist cartoon in an 1854 edition of the humor magazine Yankee Notions inadvertently illustrated the everyday harassment and cruelty to which northern African Americans were subjected. At a performance of a play based on Harriet Beecher Stowe's antislavery novel, Uncle Tom's Cabin, some white members altered a seat reservation card and, to the derisive laughter of the rest of the audience, pinned it on a black woman's shawl.

In February 1899, British novelist and poet Rudyard Kipling wrote a poem entitled "The White Man's Burden: The United States and The Philippine Islands." In this poem, Kipling urged the U.S. to take up the "burden" of empire, as had Britain and other European nations. Theodore Roosevelt, soon to become vice-president and then president, described it as "rather poor poetry, but good sense from the expansion point of view." Not everyone was as favorably impressed as Roosevelt. African Americans, among many others, objected to the notion of the "white man's burden." Among the dozens of replies to Kipling's poem was "The Black Man's Burden," written by African-American clergyman and editor H. T. Johnson and published in April 1899. A "Black Man's Burden Association" was even organized with the goal of demonstrating that mistreatment of brown people in the Philippines was an extension of the mistreatment of black Americans at home.

The BlackPast has an interactive African American history timeline that can be used to contextualize the history being studied. BlackPast has an extensive database to search within. The website is in encyclopedia format and has both written and primary visual sources available. A narrative written by professional historians accompanies each source.By clicking the "African-American History" link at the top of the page you can see a drop down menu with multiple types of primary sources, timeline, documents and speeches, and links to other museums and records.

African-American soldiers returned from World War I to face intensified discrimination, segregation, and racial violence. Drawing on this frustration, Marcus Garvey attracted thousands of disillusioned black working-class and lower middle-class followers to his Universal Negro Improvement Association (UNIA). The UNIA, committed to notions of racial purity and separatism, insisted that salvation for African Americans meant building an autonomous, black-led nation in Africa. By the mid-1920s, the UNIA boasted more than 700 branches in 38 states and more than 200 offices outside the United States. The Black Star Line, an all-black shipping company chartered by the UNIA, was the movement's boldest and most important project. To many of Garvey's supporters, it represented the promise of economic autonomy and escape from prejudice and discrimination in America. The UNIA vigorously promoted the sale of Black Star Line stock with advertisements and colorful stock certificates in Garvey's popular newspaper, the Negro World. It also celebrated the shipping line in poems and songs, such as "The Black Star Line."

After studying utopian literature, students design their own utopian society, publishing the explanation of their ideal world on a blog. As they blog about their utopia, students establish the habits, practices, and organizing social structures that citizens will follow in their utopian societies. They begin by brainstorming ideas about what a perfect society would be like and then, in groups, begin to plan their project. Next, they become familiar with the blogging process, including legal guidelines and the specific site they will be using. Over several class sessions, students work on their blogs comparing their work to a rubric. Finally, after students visit one another's blogs and provide constructive and supportive feedback, they reflect on their own work. The lesson plan includes alternative handouts for classrooms where computer or blog access is limited. In this alternative, students complete the same basic activities, but publish their work using a Flip Book.

With ongoing protests against the Townshend Duties, waterfront jobs scarce due to nonimportation, and poorly-paid, off-duty British troops competing for jobs, clashes between American laborers and British troops became frequent after 1768. In Boston, tensions mounted rapidly in 1770 until a confrontation left five Boston workers dead when panicky troops fired into a crowd. This print issued by Paul Revere three weeks after the incident and widely reproduced depicted his version of what was quickly dubbed the Boston Massacre." Showing the incident as a deliberate act of murder by the British army

The "new woman" of the 1910s and 1920s rejected the pieties (and often the politics) of the older generation, smoked and drank in public, celebrated the sexual revolution, and embraced consumer culture. The flapper portrayed in cartoons, ads, and nationally circulated journalism, however, was almost always white, with features that denoted Northern European origins. She was also frequently shown with luxury goods or in exclusive settings. But young women of many ethnic groups also took up flapper styles and embraced the spirit of youthful rebellion. A popular song attested to generational conflict among Mexican Americans in San Antonio. In "Las Pelonas"--"The Bobbed Heads," or "Flappers"--the singer lamented the influence of Anglo youth culture on his Mexican-American community. [English version follows original in Spanish.]

From the eighteenth to the mid-nineteenth centuries, the term "lynching" did not have any racial implications. Starting in the 1880s, however, mob violence was increasingly directed at African Americans. The 1890s witnessed the worst period of lynching in U.S. history. The grim statistical record almost certainly understates the story. Many lynchings were not recorded outside their immediate locality, and pure numbers do not convey the brutality of lynching.In this 1892 report printed in Philadelphia's Christian Recorder, Reverend E. Malcolm Argyle recounted events in Arkansas and described the efforts of his fellow black ministers to secure passage of anti-lynching legislation. In response to the rising tide of lynchings of African-Americans across the South during the 1890s, Memphis, Tennessee, newspaper editor Ida Wells-Barnett launched a national anti-lynching crusade. Despite decades of determined effort, the anti-lynching movement never succeeded in securing federal passage of an anti-lynching law. Although Congress never passed even a moderate anti-lynching statute brought before it for more than forty years, parts of the 1968 Civil Rights Act provided for federal intervention on behalf of individuals injured in the exercise of their civil rights.

Article provides explanations and examples of nonverbal body language, how to interpret it and how to project it effectively.

On Christmas Eve, 1855, patrollers finally caught up with a group of teenaged slaves who had escaped by wagon from Loudon County, Virginia. But the posse was driven off when Ann Wood, leader of the group, brandished weapons and dared the pursuers to fire. The fugitives continued on to Philadelphia. Although proponents of the Fugitive Slave Law hoped it would reduce the number of slaves escaping to the North, the law fueled abolitionist sentiment. Popular opposition in cities like Boston and Philadelphia, which at times led to the emancipation by force of captured slaves, at times made the law unenforceable.

For soldiers in World War I, as in other wars, songs provided diversion and expression of common sentiments. Four song lyrics included here recorded soldiers' responses, both to the new horrors of modern warfare and to the more general disillusion of men in combat. "Bombed Last Night" uses gallows humor to tame the dread of poison gas. "A Poor Aviator Lay Dying" uses the same kind of morbid humor to portray an aviator entangled with his plane, gallantly pleading for his comrades to salvage the parts, rebuild the engine, and keep on fighting. The lyrics to "Sittin' in De Cotton" and "Tell Me Now" expressed, in the ostensible dialect of the southern African American, the widely shared sentiment of the soldier--the disillusion with war and will to survive.

Images and text that introduce four Wisconsin food traditions: wild rice, booyah, pasties and fish boil.

This resource was created as part of the CESA #1 EL OER Project to help elementary newcomer EL students learn vocabulary about places around school. Using the given template, teachers and students can create a personalized book showcasing different rooms/parts of the school and the teachers/ school staff that they interact with throughout the day. After creating the book, emergent readers will have a pattern book containing their name and picture clues to help them practice reading skills.

On September 18, 1895, African-American spokesman and leader Booker T. Washington spoke before a predominantly white audience at the Cotton States and International Exposition in Atlanta. His "Atlanta Compromise" address, as it came to be called, was one of the most important and influential speeches in American history. Although the organizers of the exposition worried that "public sentiment was not prepared for such an advanced step," they decided that inviting a black speaker would impress Northern visitors with the evidence of racial progress in the South. Washington soothed his listeners' concerns about "uppity" blacks by claiming that his race would content itself with living "by the productions of our hands."

During the 18th century, American colonists found themselves increasingly involved in wars, often imperial ones, spiraling out of European battlefields onto the North American continent. The Seven Years War between France and Great Britain began along the western frontier and spread in 1754. New Englanders eagerly volunteered for expeditions leading to the invasion of French Canada. British and colonial forces succeeded together in capturing the great French fortress of Louisbourg in Nova Scotia in 1758. But as Massachusetts soldier Gibson Clough discovered, the British regular army looked down on the colonial militia. British concepts of discipline and social hierarchy varied significantly from colonial ones, and the war experience began to encourage colonists' conception of themselves as Americans.

The Five Points was a notorious mid-nineteenth century New York City slum. Located just east of the fashionable stores, columned banks, and well-dressed crowds of Broadway, its squalor served to remind New Yorkers of the destitution that so closely underlay the city's surging wealth. The neighborhood included the infamous "Old Brewery," which had once been a real brewery but by mid-century had degenerated into a miserable tenement dwelling for the very poor. In the early 1850s the New York Ladies Home Missionary Society of the Methodist Episcopal Church purchased the "Old Brewery," demolished it, and built a mission on the site. The women of the Home Missionary Society made children their first concern, as, increasingly, did many other reformers of this period. While in this selection these Protestant missionary women showcase the children's gratitude, many Irish-Catholic immigrant families resented the missionaries' assumption of superiority and regarded their proselytizing as antagonistic to their own desire to pass on their religious beliefs to their children.

The Boston Massacre became an important symbol for radicals who used the incident to build popular opposition to British rule. For thirteen years after the incident, Boston observed March 5, the anniversary of the incident, as a day of public mourning. Artists continued to redraw, repaint, and reinterpret the Boston Massacre long after it occurred. This engraving based on a painting by Alonzo Chappel was published in 1868. While the artist still omitted Crispus Attucks, a black sailor who was one of those killed in the Massacre, it showed the chaos of the confrontation and captured the horror of soldiers shooting down unarmed citizens.

A 1774 British print depicted the tarring and feathering of Boston Commissioner of Customs John Malcolm. Tarring and feathering was a ritual of humiliation and public warning that stopped just short of serious injury. Victims included British officials such as Malcolm and American merchants who violated non-importation by importing British goods. Other forms of public humiliation included daubing victims' homes with the contents of cesspits, or actual violence against property, such as the burning of stately homes and carriages. This anti-Patriot print showed Customs Commissioner Malcolm being attacked under the Liberty Tree by several Patriots, including a leather-aproned artisan, while the Boston Tea Party occurred in the background. In fact, the Tea Party had taken place four weeks earlier.