- Moe Factz with Adam Curry for April 8th 2024, Episode number 98 - "Mixed Up"
- ----
- I'm Adam Curry coming to you from the heart of The Texas Hill Country and it's time once again to spin the wheel of Topics from here to Northern Virginia, please say hello to my friend on the other end: Mr. Moe Factz
- Moe and Adam start with the Drake / Lamar "Beef " and discuss it's global underpinnings
- Chapter Architect: Dreb Scott
- Associate Executive Producers
- Boost us with Value 4 Value on:
- Shownotes
- Bruce Lipton - Wikipedia
- From Wikipedia, the free encyclopedia
- American writer and lecturer
- Bruce Harold Lipton is an American writer and lecturer whose work has been dismissed by some peers as pseudoscience.[1] By his own admission, Lipton's ideas have not received attention from mainstream science.[2] Lipton has not published original scientific research in a peer-reviewed medical journal in 30 years.
- Beliefs and advocacy Lipton received a B.A. in biology from C.W. Post Campus of Long Island University in 1966 and a PhD in developmental biology from the University of Virginia in 1971.[3] From 1973 to 1982, he taught anatomy at the University of Wisconsin School of Medicine, before joining St. George's University School of Medicine as a professor of anatomy for three years.[3] Lipton has said that sometime in the 1980s, he rejected atheism and came to believe that the way cells function demonstrates the existence of God.[4][5] Since 1993, he has taught primarily at alternative and chiropractic colleges and schools.[3][6] Lipton has lectured at the New Zealand College of Chiropractic.[7]
- In 2010, Katherine Ellison wrote in her opinion column in the journal Frontiers in Ecology and the Environment that Lipton "remains on the sidelines of conventional discussions of epigenetics" and quoted him saying that mainstream science basically ignored him.[2] In Science-Based Medicine, David Gorski called Lipton a "well-known crank" and likened his idea to the law of attraction, also known as "The Secret": "wanting something badly enough makes it so".[8] He also criticized the support Lipton's ideas received from Deepak Chopra, calling both of them "quackery supporters".[9]
- Lipton has been known to express opposition to vaccinations, specifically with regard to a supposed association between vaccines and autism that has been firmly discredited:[10][11] "The most important issue we have to face is this very serious issues about vaccines...The question of whether this [vaccines] is beneficial or not is now coming to the front because we are finding a very very epidemic increase in regard to allergic reactions or hypersensitivity. We're also finding that people are bringing in the concept that autism seems to associated with the widespread use of vaccines".[12][13] He seems to believe that "forcing the immune system to respond to these vaccinations in such an abnormal way is not in the best interest of the body's system" and that for vaccines to work, they must be "natural".[14] He often uses the naturalistic fallacy.
- These anti-vaccine viewpoints contradict the overwhelming scientific consensus, which firmly establishes the safety and effectiveness of vaccines in preventing various diseases.[15][16][17]
- Books The Biology of Belief '' Unleashing the Power of Consciousness, Matter & Miracles (2005)Spontanous Evolution: Our Positive Future and a Way to Get There from Here (2010)The Honeymoon Effect: The Science of Creating Heaven on Earth (2013)The Biology of Belief '' 10th Anniversary Edition (2015)See also New ThoughtPaul PearsallQuantum mysticismReferences ^ "Gene Genie: The struggle of cell biologist Bruce Lipton". Irish Independent. May 25, 2014. ^ a b Ellison, Katherine (2010). "New Age or "New Biology"?". Frontiers in Ecology and the Environment. 8 (2): 112. Bibcode:2010FrEE....8..112E. doi:10.1890/1540-9295-8.2.112 . Lipton remains on the sidelines of conventional discussions of epigenetics. Mainstream science has basically ignored him, he says'--something he may in fact have encouraged, with his extraordinarily unrestrained enthusiasm. ^ a b c Lipton, Bruce (December 13, 2013). "Curriculum Vitae". brucelipton.com. [self-published source ] ^ Miller, David Ian (November 14, 2005). "Finding My Religion: Bruce Lipton, cell biologist and author of "The Biology of Belief," says it's our beliefs, not our DNA, that control our biology". SF Gate . Retrieved April 15, 2014 . ^ Kohn, Rachael (July 5, 2013). "Spiritual Scientists: the researchers finding God in a petri dish". ABC Online . Retrieved April 11, 2020 . ^ "Eat, pray, lie: Holistic wellness scams in the age of social media". February 27, 2020 . Retrieved August 14, 2023 . ^ "Bruce Lipton Community Lecture '' The New Biology". chiropractic.ac.nz. Retrieved August 13, 2023. ^ Gorski, David (February 4, 2013). "Epigenetics: It doesn't mean what quacks think it means". Science-Based Medicine. ^ Gorski, David (June 13, 2011). "Choprawoo returns, this time with help from Bruce Lipton". ScienceBlogs . Retrieved August 14, 2023 . ^ Taylor, Luke E.; Swerdfeger, Amy L.; Eslick, Guy D. (June 17, 2014). "Vaccines are not associated with autism: an evidence-based meta-analysis of case-control and cohort studies". Vaccine. 32 (29): 3623''3629. doi:10.1016/j.vaccine.2014.04.085. ISSN 1873-2518. PMID 24814559. ^ Zerbo, Ousseny; Qian, Yinge; Yoshida, Cathleen; Fireman, Bruce H.; Klein, Nicola P.; Croen, Lisa A. (January 2, 2017). "Association Between Influenza Infection and Vaccination During Pregnancy and Risk of Autism Spectrum Disorder". JAMA pediatrics. 171 (1): e163609. doi:10.1001/jamapediatrics.2016.3609. ISSN 2168-6211. PMID 27893896. ^ You might not want to scroll down! Dr. Bruce Lipton "BE AWARE OF THIS!" , retrieved October 30, 2023 ^ Bruce Lipton - Immunology and Vaccines , retrieved October 30, 2023 ^ "Dr Bruce Lipton: His views on Vaccinations - we've got it all wrong! - GreenplanetFM Podcast". iHeart . Retrieved October 30, 2023 . ^ "Communicating science-based messages on vaccines". Bulletin of the World Health Organization. 95 (10): 670''671. October 1, 2017. doi:10.2471/BLT.17.021017. ISSN 0042-9686. PMC 5689193 . PMID 29147039. ^ Dub(C), ve; Ward, Jeremy K.; Verger, Pierre; MacDonald, Noni E. (April 1, 2021). "Vaccine Hesitancy, Acceptance, and Anti-Vaccination: Trends and Future Prospects for Public Health". Annual Review of Public Health. 42 (1): 175''191. doi:10.1146/annurev-publhealth-090419-102240 . ISSN 0163-7525. PMID 33798403. S2CID 232774243. ^ "Why is vaccination so important?". Norwegian Institute of Public Health. August 13, 2018 . Retrieved October 30, 2023 . External links Official website
- Kirk and Uhura's kiss - Wikipedia
- From Wikipedia, the free encyclopedia
- Scene of a television episode
- William Shatner as James T. Kirk and Nichelle Nichols as Lt. Uhura in the 1968 Star Trek episode, "Plato's Stepchildren."In the episode of Star Trek: The Original Series titled "Plato's Stepchildren", season 3 episode 10, first broadcast November 22, 1968, Uhura (played by black actress Nichelle Nichols) and Captain Kirk (played by white actor William Shatner) kiss. The episode is often cited as the first example of an interracial kiss on television.[1][2]
- Background [ edit ] The first interracial kiss on television is debated, with several examples identified in the 1950s. For example, Shatner had another interracial kiss more than 10 years earlier on a 1958 episode of The Ed Sullivan Show, when he kissed France Nuyen, a person of Asian ancestry. This was during a scene from the Broadway production of The World of Suzie Wong.[3]
- Production [ edit ] In the first season episode "What Are Little Girls Made Of?", first broadcast in October 1966, there is a friendly kiss between Uhura, played by Nichols and Christine Chapel, played by Majel Barrett.[citation needed ] Later in the season, in the episode "Space Seed", there is also a kiss between characters played by Ricardo Montalbn and Madlyn Rhue.[citation needed ]
- In the second season episode "Mirror, Mirror," first broadcast on October 6, 1967, Kirk and Lt. Marlena Moreau, played by BarBara Luna, an actress of Filipino-European ancestry, kiss on the lips. Meanwhile, Mirror-Sulu, played by Japanese-American actor George Takei, kisses Uhura's neck.[citation needed ]
- In "Plato's Stepchildren," which was broadcast in 1968, the kiss is involuntarily forced by psychokinesis. Shatner recalls in Star Trek Memories that NBC insisted their lips never touch, using the technique of turning their heads away from the camera to conceal this. However, Nichols writes in her 1994 autobiography, Beyond Uhura, that the kiss was real, even during takes in which her head obscures their lips.[4] She also gave this account in multiple recorded interviews.
- When NBC executives learned of the kiss they became concerned it would anger TV stations in the Deep South.[5] Earlier in 1968, NBC had expressed similar concern over a musical sequence in a Petula Clark special in which she touched Harry Belafonte's arm, a moment that has been incorrectly cited as the first physical contact on American television between a man and woman of different races.[6] At one point during negotiations, the idea was brought up of having Spock kiss Uhura instead (as Spock was half Vulcan),[7] but William Shatner insisted that they stick with the original script.[8] NBC finally ordered that two versions of the scene be shot'--one in which Kirk and Uhura kissed and one in which they did not.[9] Having successfully filmed the former version of the scene, Shatner and Nichelle Nichols deliberately flubbed every take of the latter version, thus forcing the episode to go out with the kiss intact.[10][11]
- Knowing that Gene was determined to air the real kiss, Bill shook me and hissed menacingly in his best ham-fisted Kirkian staccato delivery, "I! WON'T! KISS! YOU! I! WON'T! KISS! YOU!"
- It was absolutely awful, and we were hysterical and ecstatic. The director was beside himself, and still determined to get the kissless shot. So we did it again, and it seemed to be fine. "Cut! Print! That's a wrap!"
- The next day they screened the dailies, and although I rarely attended them, I couldn't miss this one. Everyone watched as Kirk and Uhura kissed and kissed and kissed. And I'd like to set the record straight: Although Kirk and Uhura fought it, they did kiss in every single scene. When the non-kissing scene came on, everyone in the room cracked up. The last shot, which looked okay on the set, actually had Bill wildly crossing his eyes. It was so corny and just plain bad it was unusable. The only alternative was to cut out the scene altogether, but that was impossible to do without ruining the entire episode. Finally, the guys in charge relented: "To hell with it. Let's go with the kiss." I guess they figured we were going to be cancelled in a few months anyway. And so the kiss stayed.
- Reception [ edit ] There are no records of any public complaints about the scene.[13] Nichols observed that "Plato's Stepchildren", which first aired on November 22, 1968, "received a huge response. We received one of the largest batches of fan mail ever, all of it very positive, with many addressed to me from girls wondering how it felt to kiss Captain Kirk, and many to him from guys wondering the same thing about me. However, almost no one found the kiss offensive," except from a single mildly negative letter from one white Southerner who wrote: "I am totally opposed to the mixing of the races. However, any time a red-blooded American boy like Captain Kirk gets a beautiful dame in his arms that looks like Uhura, he ain't gonna fight it."[13] Nichols said "for me, the most memorable episode of our last season was 'Plato's Stepchildren.'"[14]
- In 2016, TVline ranked the kiss as one of the top 20 moments of Star Trek.[15] In 2016, Radio Times ranked the kiss as the 25th best moment in all Star Trek, including later spin-off series.[16] The cultural impact of the kiss was noted by National Geographic, in 2016.[17] WhatCulture ranked this the 8th best romantic-sexual moment in Star Trek.[18]
- See also [ edit ] "Rejoined", a Star Trek: Deep Space Nine episode in which two female Trills kissGolden Boy, Lorna Moon and Sammy Davis Jr. 1964References [ edit ] ^ "After 40 Years, Star Trek 'Won't Die' ". Space.com. 7 September 2006. Archived from the original on 8 October 2009 . Retrieved March 23, 2011 . ^ Christian H¶hne Sparborth (September 5, 2001). "Nichols Talks First Inter-Racial Kiss". TrekToday. Archived from the original on February 29, 2012 . Retrieved March 23, 2011 . ^ Tom Lisanti (25 April 2016). "William Shatner on Broadway, Before His Trek Through the Universe". New York Public Library. Archived from the original on 23 September 2021 . Retrieved 23 September 2021 . ^ Nichols, Nichelle (1994). Beyond Uhura: Star Trek and Other Memories. New York: G.P. Putnam & Sons. pp. 195''198. ^ Nichols, p.195 ^ "Harry Belafonte 'Speaking Freely' Transcript". First Amendment Center. Archived from the original on 1 January 2014 . Retrieved May 13, 2013 . ^ Bernardi, Daniel Leonard (1998). Star Trek and History: Race-ing toward a White Future. Rutgers University Press. p. 38. ISBN 9780813524665. Archived from the original on March 13, 2022 . Retrieved August 15, 2012 '' via Google Books. ^ "Little-known sci-fi fact: Uhura's famed Trek kiss wasn't meant to be with Kirk". Blastr. 19 April 2013. Archived from the original on 24 October 2016 . Retrieved 24 October 2016 . ^ "Nichelle Nichols bio at NNDB.com". Archived from the original on 14 October 2016 . Retrieved 24 October 2016 . ^ Nichols, pp. 195-196 ^ Nichelle Nichols also claimed this to be fact in an August 2006 Comedy Central online interview, recorded the day of her participation in the network's roast of Shatner. ^ Nichols, p. 196 ^ a b Nichols, pp.196-197 ^ Nichols, p.193 ^ Mason, Charlie (2016-07-19). "Star Trek's 20 Most Memorable Moments". TVLine. Archived from the original on 2019-03-27 . Retrieved 2019-07-04 . ^ "The 50 Greatest Star Trek moments of all time - 6". Radio Times. Archived from the original on 2019-03-27 . Retrieved 2019-07-06 . ^ " 'Star Trek' Is Right About Almost Everything". National Geographic News. 2016-06-16. Archived from the original on 2019-07-04 . Retrieved 2019-07-04 . ^ Marion (2013-10-06). "Star Trek: 10 Sexy Moments That Made Geeks Feel Hot Under The Collar". WhatCulture.com. Archived from the original on 2019-07-08 . Retrieved 2019-07-08 .
- Trump Pardons Jack Johnson, Heavyweight Boxing Champion - The New York Times
- U.S. World Business Arts Lifestyle Opinion Audio Games Cooking Wirecutter The Athletic President Trump, with Sylvester Stallone and former and current boxers in attendance, signed a posthumous pardon for Jack Johnson on Thursday. Credit... Doug Mills/The New York Times WASHINGTON '-- For more than 100 years, Jack Johnson's legend as the first black heavyweight boxing champion has been undisputed, but his legacy had been tarnished by a racially tainted criminal conviction.
- His battles against white opponents, in the ring and outside of it, gave rise to ''The Great White Hope'' play and movie and he came to be lionized as a barrier breaker.
- But the criminal conviction from 1913 that most would find abhorrent today '-- for transporting a white woman across state lines '-- haunted Johnson well after his death in 1946 and motivated politicians and celebrities for years to advocate for a pardon, however symbolic.
- On Thursday in the Oval Office, Johnson posthumously found an unexpected champion: President Trump.
- Although his own record on civil rights has come under question, often harshly, Mr. Trump, flanked by boxing champions and Sylvester Stallone, the actor who brought the case to his attention, signed an order pardoning Johnson.
- The president called Johnson ''a truly great fighter'' who ''had a tough life'' but served 10 months in federal prison ''for what many view as a racially motivated injustice.'' Mr. Trump said the conviction took place during a ''period of tremendous racial tension in the United States.''
- Mr. Trump has often found himself in the center of fiery debates over race and sports, and civil rights in general, repeatedly admonishing N.F.L. players, a majority of them black, who have knelt during the national anthem at games to protest racism and police brutality.
- Hours before he announced the pardon, he told Fox News that he agreed with the N.F.L.'s new policy requiring players to stand for the national anthem or remain in the locker room before games, saying of those who did not stand, ''maybe you shouldn't be in the country.''
- The president also came under sustained criticism several months ago after making remarks sympathetic to white supremacists after a deadly rally by them in Charlottesville, Va.
- ''This, isolated, is a good gesture to right a miscarriage of justice,'' said Stefanie Brown James, a Democratic political consultant. ''However, there are a lot of current, modern-day issues that he could address as the living president that he chooses not to. I'm just personally tired of symbolism.''
- Still, in Johnson, Mr. Trump found a way in one swoop of the pen to stake a claim on civil rights and rebuke his predecessor, Barack Obama, for not taking action on an issue that seemed in line with the principles of fighting injustice that he had championed.
- Though other presidents passed up the chance to pardon him, Mr. Trump noted that the last resolution in Congress calling for the pardon was while Mr. Obama was in office, in 2015.
- ''They couldn't get the president to sign it,'' Mr. Trump said.
- A spokesman for Mr. Obama declined to comment Thursday. But in late 2009, Robert Gibbs, the president's press secretary, told reporters that the Justice Department had recommended against a pardon.
- A former Obama administration official said Thursday that the Justice Department made that recommendation because it was their policy to focus on grants of clemency that could still have a positive effect on people who are still living.
- In a television interview, Mr. Obama's attorney general, Eric H. Holder Jr., had also raised the fact there was a history of domestic violence accusations against Johnson.
- Johnson's cause had attracted a range of supporters, including Senator John McCain and the filmmaker Ken Burns, who made a documentary about the case in 2005 called ''Unforgivable Blackness: The Rise and Fall of Jack Johnson.'' Linda Haywood, a woman in Chicago who traces her lineage to Johnson, also has campaigned for him for years and attended the Oval Office ceremony.
- Image Jack Johnson. Credit... Bain News Service, via Library of Congress Johnson, who won the heavyweight title in 1908 and was ostentatious and outspoken in a way black celebrities rarely were at the time, was convicted in 1913 of violating the Mann Act on charges that he had transported a white woman across state lines ''for immoral purposes.'' The woman Johnson transported, Belle Schreiber, worked as a prostitute and had been one of the heavyweight champion's many lovers.
- Johnson was sentenced to a year in prison, but he fled the country for several years, returning in 1920 to serve a 10-month sentence.
- Decades after Johnson was convicted under the Mann Act, his case drew significant attention as a gross miscarriage of justice.
- When reporters were let into the Oval Office on Thursday, Mr. Trump was sitting with a large, ornate title belt from the World Boxing Council propped up in front of him.
- Mauricio Sulaiman Saldivar, the president of the W.B.C., thanked Mr. Trump for taking what he called a ''huge step'' and declared Thursday a great day for the sport and the world.
- Mr. Trump turned to Mr. Stallone and joked that he was not sure whether his best look was Rambo or Rocky. The president kidded Mr. Stallone, who through a representative declined an interview request, about not wanting reporters called into the Oval Office.
- ''I have stage fright,'' Mr. Stallone said.
- Ms. Haywood thanked the president as well, saying the pardon was a long time coming.
- ''I am overwhelmed,'' she said, adding that her family had been ''deeply shamed that my uncle went to prison'' and regretted that older relatives had not lived to see this day.
- ''I appreciate you rewriting history,'' Ms. Haywood said. ''My family can go forward knowing the pain and the shame has been replaced.''
- The W.B.C., one of boxing's sanctioning bodies, invited luminaries of the sport, including the current champion Deontay Wilder and a retired one, Lennox Lewis, to the ceremony, according to Tim Smith, the vice president for communications at Haymon Boxing.
- Wilder said that when he and others met privately with the president, Mr. Trump talked about Mr. Lewis's past fights and marveled at Mr. Wilder's perfect 40-0 record. The president also spoke about what a privilege it was to sign the pardon for Johnson when his predecessors had not, Mr. Wilder said.
- Although he did not vote for Mr. Trump and said the president had not done enough to improve the lives of black people, Mr. Wilder said Thursday's events improved his perception of the president.
- ''This is a big step forward, especially for the black community for the simple fact he didn't have to do it,'' Mr. Wilder said. ''Hopefully, this ain't one thing '-- you do one great deed, then that's it.''
- Not only was Johnson the first black man to win the heavyweight world championship, but he also was the rare black man of his era who was brash and unapologetic about his wealth and success. He taunted his opponents in the ring and dated white women, which was taboo, and in some places illegal, at the time.
- After Johnson had won the heavyweight title, many in white society advocated for a white fighter '-- ''the great white hope'' '-- to step up and win the title back. James J. Jeffries, a former champion who had been in retirement, took up that challenge. But Johnson decimated Jeffries, a victory that sparked violent white backlash in the form of riots across the country.
- That fight would later serve to secure Johnson's place in the history books as it inspired the 1967 play ''The Great White Hope'' and the 1970 movie of the same name.
- ''Johnson was one of the few people in sports who transcended sports,'' said Mike Silver, a boxing historian. ''He transcended the athletic world to become really part of the culture and the racial history of the country.''
- A version of this article appears in print on
- Boxer's Conviction, Driven by Racism, Is Wiped From the Books
- . Order Reprints | Today's Paper | Subscribe
- Slavery at Monticello FAQs - Property | Monticello
- How many people did Thomas Jefferson own?Thomas Jefferson enslaved over 600 human beings throughout the course of his life. 400 people were enslaved at Monticello; the other 200 people were held in bondage on Jefferson's other properties. At any given time, around 130 people were enslaved at Monticello.Was Thomas Jefferson a ''Good Slave Holder?''Though it surprises many, one of the most common questions guides are asked at Monticello is some form of: ''was Jefferson a good slave owner?'' It seems many people asking this question are struggling to understand how Jefferson treated the people he held in bondage. Some are trying to understand how he could profess to love liberty and yet own human beings. The reality at Monticello is that treatment of the people Jefferson enslaved was typical for the time and region. Jefferson wrote that he wished to ameliorate the conditions of slavery and treat people less harshly than other violent slaveholders, but he still forced people to labor for the wealth and luxury of his white family. This force was upheld through violence, the threat of violence, family separation, and emotional, psychological, and sexual abuse. Even at the home of Thomas Jefferson, a man who professed to abhor slavery and love liberty, there is no such thing as a ''good'' slaveholder.Were people beaten at Monticello?Yes. People at Monticello were physically beaten. Several overseers had a reputation for cruelty and violence: Gabriel Lilly, William Page, and William McGeehee. There are no documents of Thomas Jefferson personally beating a slave, but such actions were uncommon for slaveholders. Most slaveholders would consider such physical labor beneath them, and hired overseers to perform the actual administration of violence. Thomas Jefferson did order physical punishment.
- Overseers and Violence at MonticelloHow could Jefferson write ''all men are created equal'' and still own human beings?Thomas Jefferson wrote that slavery was evil, yet never freed the vast majority of people he held in bondage. Jefferson wrote about the differences between groups of people based on emerging ideas about race in his Notes of the State of Virginia and in many personal letters. The racist ideas promoted by European Enlightenment philosophers strongly influenced Jefferson's worldview, and his writings confirm he harbored the same racist beliefs as many of his peers. He knew slavery was wrong, yet rationalized his ownership of others through a sense of paternalistic racism, writing that freeing them was like ''abandoning children.'' It is impossible to understand the Trans-Atlantic slave trade or American chattel slavery without understanding the context of Enlightenment racism. Whereas slavery has been officially illegal in the United States for over 150 years, the racist ideas that undergirded the system remain.How did Jefferson acquire his slaves?Jefferson acquired most of the over six hundred people he owned during his life through the natural increase of enslaved families. He acquired approximately 175 enslaved people through inheritance: about 40 from the estate of his father, Peter Jefferson, in 1764, and 135 from his father-in-law, John Wayles, in 1774. Jefferson purchased fewer than twenty slaves in his lifetime.
- Did Jefferson think that slavery was profitable?Jefferson knew slavery was the primary economic engine for the South. Jefferson directly profited from the labor of enslaved people on his four quarter farms and at his retreat home, Poplar Forest. Tobacco was a labor-intensive crop that required a considerable enslaved labor force, and Jefferson was generally concerned about his profit. Additionally, the people themselves were profitable. In Virginia, unlike the Caribbean, enslaved women achieved fertility rates that allowed for a self-reproducing enslaved population. Planters could satisfy the demand for slave labor without having to import slaves from Africa. Many slaveowners, including Jefferson, understood that female slaves'--and their future children'--represented the best means to increase the value of his holdings, what he called ''capital.'' This would have been especially true after the abolishment of the slave trade in 1807 in America, which prohibited the importation of new enslaved people and thus increased the value of the people already living in bondage. "I consider a woman who brings a child every two years as more profitable than the best man of the farm," Jefferson remarked in 1820. "What she produces is an addition to the capital, while his labors disappear in mere consumption." An enslaved couple, Minerva and Bagwell Granger, came close to fulfilling Jefferson's disturbing calculation; they had nine children between 1787 and 1810.
- Did Jefferson buy and sell enslaved people?Jefferson did buy and sell human beings. He purchased slaves occasionally, because of labor needs or to unite spouses. Despite his expressed "scruples" against selling slaves except "for delinquency, or on their own request," he sold more than 110 in his lifetime, mainly for financial reasons. Seventy-one people were sold from his Goochland and Bedford county plantations in three sales in the 1780s and 1790s. Chronic runaways and resisters like Sandy, James Hubbard, and Billy were almost invariably sold. At least three individuals (Mary Hemings Bell, Robert Hemings, and Brown Colbert) were sold at their own request. Jefferson also ''gifted'' eighty-five people to family members and to provide dowries for his sister and daughters. His record of slaves "alienated" from his ownership'--whether by sale or gift'--in the ten-year period from 1784 to 1794 listed 160 men, women, and children.Did enslaved people escape Monticello?Yes. There were over twenty known escapees from Monticello from 1769 to 1819.
- Did Jefferson free anyone he enslaved?Yes. Thomas Jefferson freed two people during his life. He freed five people in his will. He allowed two or three people to escape without pursuit, and recommended informal freedom for two others. In total, of the more than six hundred people Jefferson enslaved, he freed only ten people '' all members of the same family.
- For more information about the people Jefferson freed, see People Enslaved at Monticello Who Gained Freedom.
- Redbone (ethnicity) - Wikipedia
- From Wikipedia, the free encyclopedia
- Multi-racial culture in Louisiana
- Redbone is a term historically used in much of the southern United States to denote a multiracial individual or culture. Among African Americans the term has been slang for a fairer-skinned Black person.[1] In Louisiana, it also refers to a specific, geographically and ethnically distinct group.
- Definition [ edit ] Look up
- redbone in Wiktionary, the free dictionary.
- In Louisiana, the Redbone cultural group consists mainly of the families of migrants to the state following the Louisiana Purchase in 1803. The term "Redbone" became disfavored as it was a pejorative nickname applied by others; however, in the past 30 years, the term has begun to be used as the preferred description for some creole groups, including the Louisiana Redbones.[2]
- Louisiana Redbone cultural group [ edit ] Map of Louisiana and Texas showing parishes and counties historically associated with Louisiana Redbone people.[3] Traditional Redbone parishes and counties
- The Louisiana Redbones historically lived in geographically and socially isolated communities in the southwestern Louisiana parishes, ranging from Sabine Parish in the northwest and Rapides Parish near the center of the state down to Calcasieu Parish in the southwest,[4] including parts of Orange County, Texas and Newton County, Texas. This area is roughly coextensive with what was once known as the Neutral Ground or Sabine Free State, an area of disputed sovereignty from 1806 to 1821 that was primarily bound on the east by the Calcasieu River and the Sabine River on the west.[5] Most families ancestral to the Louisiana Redbones came from South Carolina (where they were at times classified in some census records as "other free persons"),[4] although some families came from other Southeastern states. A review of newspaper articles, land grants, census records and other documents referring to the Redbones indicates that the main settlements of Redbones to southwestern and south central Louisiana and southeastern Texas took place over the course of many years,[6] although some members of Redbone families are noted as settling in the Neutral Ground before 1818 when the land was finally and officially considered part of the United States.[7]
- The ambiguity of the origins of the members of the Redbone community and the cultural attitudes held by those living in the same region as the Redbone community but who were not part of it is shown in a letter written in 1893 by Albert Rigmaiden, Calcasieu parish treasurer, to McDonald Furman, a South Carolinian who conducted private ethnological research.[8] Rigmaiden wrote that he was unable to explain how the name Redbone originated and stated that
- they are neither white nor black & as well as I can find out, the oldest ones came from S.C many years ago ... they are not looked on as being -- Negros -- Indian nor White people.[9]
- Historically, members of the Redbone ethnic group lived in three areas. One community lived along Ten Mile Creek in Rapides Parish and Allen Parish. Members of this community were referred to as "Ten Milers"[10][11] or as "Red Bones."[12] in the 19th century. A second community was along Bearhead creek in what is now Beauregard Parish. A third community was established in Newton County, Texas and Orange County, Texas. 19th century newspapers tended to refer to members of this community simply as "mulattos,"[13][14] and members of the Texas community were not able to vote.
- In the frontier of Southwestern Louisiana, the settlers successfully resisted classification as non-white. In 1837 and 1849, several of the members of the Redbone community were indicted for illegal voting on the charge that they were of color rather than white. The state court found them all not guilty, thus establishing that the Redbone community would be legally considered white in the state of Louisiana.[10]
- However, references to the Redbone community and its members in 19th century newspapers tend to be wildly divergent, ranging from making no mention of racial makeup,[10][15] to stating that the members were white,[10] to stating that the members were African American[16][17] to stating that the members were of Indian extraction[18] to the assertion that the members were of unspecified mixed race.[19] These newspaper references do have the commonality of all pertaining to violent actions either in the community or perpetrated by members of the community.
- Two incidents of violence in Louisiana are particularly notable, one due to the statement of Webster Talma Crawford and one due to amount of newspaper coverage the incident received. The Westport Fight occurred December 24, 1881 in southern Rapides Parish. According to the Crawford account, friction between the more recent settlers and the Redbones had been simmering for much of the month before exploding into a fight that involved several families in the community and ended in the burning down of a store owned by some of the recent non-Redbone settlers.[20] The Bearhead Creek incident took place in what is now southern Beauregard Parish on August 2, 1891. This battle also occurred due to similar tensions between Redbone and more recent, non-Redbone settlers. It left six men dead and several others wounded.[21]
- In Texas, one incident of violence is notable. In May 1856 in Orange County, Texas, in the town of Madison (now Orange, Texas), Clark Ashworth was arrested for the theft of a hog. Ashworth was bound over for trial and his bond was paid by his cousin Sam Ashworth. Sam and a friend met the deputy sheriff Samuel Deputy who had arrested Clark on these charges and challenged him to a gun fight. The deputy sheriff arrested Sam Ashworth on the charges of abusive language from Negroes. Justice of the Peace A. N. Reading ruled that Sam Ashworth was a mulatto and not exclusively black, but neither was he white. Reading then sentenced Ashworth to 30 lashes on the bare back. The sheriff, Edward C. Glover, who was friendly to members of the Redbone community, allowed Sam to escape before sentence could be carried out. Sam Ashworth and his cousin, Jack Bunch, then murdered deputy sheriff Samuel Deputy as he crossed a river with his friend A. C. Merriman. Sheriff Glover organized a posse to hunt for Ashworth but only included Glover's and Ashworth's friends. The posse did not find the wanted men. Thereafter, other attempts were made to find Ashworth and Bunch that were not successful. In the aftermath of this incident, members of the Redbone community in Orange County were harassed; their homes and businesses were burned and plundered. Many living in Orange County moved to Louisiana. Over the coming weeks, a war raged between two groups. Those in support of Glover and the Redbones became known as "regulators" while those who supported Merriman became known as "moderators."[22][23]
- These incidents illustrate the friction between some (mainly new) non-Redbone settlers to the region and the existing Redbone population. It is incidents such as these that may have cemented the non-Redbone view of this population as being both clannish and violent; however, a close reading of the incidents reveals that the tensions causing the fights arose primarily due to the prejudices of the non-Redbone settlers. The census records from the early to late 19th century list many non-Redbone families settling in the same regions as the Redbones,[24] and these settlers, from the evidence of the records, lived peacefully with members of the Redbone families, even, in many cases, marrying into Redbone families.[25]
- During the era of mandated racial segregation under Jim Crow laws (ca. 1870s to 1965) schools accepted Redbone students as white[26] and a review of United States Census records in the late 19th and early 20th century shows that families traditionally considered as members of the Redbone community were mainly (although not always) recorded as white. Additionally, according to the marriage and census records, individuals who were from these families married either other members of the Redbone community or individuals who were listed in the census records as white and not members of the Redbone community.[25]
- Academically, the group has been termed "largely unstudied."[4]
- In literature [ edit ] Campbell, Will D. The Glad River, 1982Greg Iles. Natchez Burning, 2014,James Lee Burke. Morning for Flamingos, 1990In film [ edit ] In the film The 6th Man (1997), R.C. St John (played by Michael Michele), in reference to her light colored skin.In the Netflix series Master of None (2015), Denise (played by Lena Waithe) uses the term to refer to a light skinned black person.In the television series P-Valley (2020), Autumn Knight (played by Elarica Johnson), in reference to her heritage/ethnicity.In the television series ''Insecure'', Issa Dee (played by Issa Rae) uses the term to refer to Nathan, a fair skinned black love interest.In music [ edit ] The American funk rock band Redbone is named after the term as the founding members were all of mixed ancestry.The 2016 song "Redbone" by Childish Gambino is named after the term.See also [ edit ] MelungeonSabine Free StateAdams''Ons TreatyRegulator''Moderator WarBrass AnklesCajunsAcadiansMulattoLouisiana Creole peopleHigh yellowReferences [ edit ] ^ Ozburn, Ren(C)e. "A Redbone's Reality". The Los Angeles Review . Retrieved 26 September 2023 . ^ Bartl, Renate (2020). American Tri-Racials: African-Native Contact, Multi-Ethnic Native American Nations, and the Ethnogenesis of Tri-Racial Groups in North America (Dr. phil. thesis). Munich, Germany: Ludwig Maximilians-Universit¤t LMU M¼nchen. pp. 312''313. doi:10.5282/edoc.26874. ^ Marler, Don C. (2003). Redbones of Louisiana. Hemphill, Texas: Dogwood Press. ISBN 1-887745-21-1. ^ a b c Everett, C.S. "Brass Ankles/Red Bones," Vol. Ed. Celeste Ray, 6 Encyclopedia of Southern Culture (University of North Carolina Press 2007), pp. 102-104 ^ See Adams-Ons Treaty. ^ "Ancestry® - Genealogy, Family Trees & Family History Records". ^ Claims to Land Between the Rio Hondo and Sabine Rivers in Louisiana. Communicated to the Senate January 31, 1825 ^ "Charles James McDonald Furman papers, 1804-1903". ^ "REDBONE REDBONE". ^ a b c d The Baton Rouge Daily Advocate, 28 August 1857 p. 2 ^ New Orleans Times-Picayune, 9 September 1877 ^ New Orleans Times-Picayune 6 August 1891 p.8New Orleans Times-Picayune 5 August 1891 p.1The New York Times 5 August 1891New Orleans Times Picayune 3 July 1897 p.8 ^ Galveston Weekly News (Galveston, Tex.), Vol. 13, No. 17, Ed. 1, Tuesday, July 15, 1856 ^ The Weekly Telegraph (Houston, Tex.), Vol. 22, No. 19, Ed. 1 Wednesday, July 23, 1856 ^ New Orleans Times-Picayune 3 July 1892 ^ The Springfield Daily Republican 28 August 1857 ^ The New York Times 28 August 1857 ^ New Orleans Times Picayune 6 August 1891 ^ New Orleans Times Picayune 5 August 1891 ^ "REDBONES IN THE NEUTRAL STRIP OR NO MAN'S LAND by Webster Talma Crawford". ^ Dallis Morning News 4 August 1891Times-Picayune 5 August 1891, p.1Times Picayune August 6, 1891Baton Rouge Daily Advocate 7 August 1891Times-Picayune August 9, 1891New Orleans Item 11 August 1891Dallas Morning News 11 September 1891 ^ "Mulattoes: The Orange County War of 1856". ^ Galveston Weekly News June 6, 1856 - July 25, 1856 ^ "U.S. Federal Census Collection - Ancestry.com". ^ a b "Ancestry® - Genealogy, Family Trees & Family History Records". ^ "USGenWeb Archives: Allen Parish, Schools". External links [ edit ] Gilmer, Jason A., Selected Works Free People in a Slave Country,[1], March, 2010.Melungeon Heritage AssociationDeMarce, Virginia. National Genealogical Society Quarterly, March 1992.Marler, D. C. Louisiana Redbones, presented at the First Union, a meeting of Melungeons, at Clinch Valley College in Wise, Virginia, July 1997. (anecdotal history)Marler, D. C. Redbones of Louisiana, Dogwood Press.Crawford, Webster Talma. Redbones in the Neutral Strip or No Man's Land Between Calcasieu and Sabine Rivers, and the Westport Fight Between Whites and Redbones for Possession of this Strip on Christmas Eve, 1882
- Racial Integrity Act of 1924 - Wikipedia
- Virginia anti-miscegenation law
- Racial Integrity Act of 1924In 1924, the Virginia General Assembly enacted the Racial Integrity Act.[1] The act reinforced racial segregation by prohibiting interracial marriage and classifying as "white" a person "who has no trace whatsoever of any blood other than Caucasian".[2] The act, an outgrowth of eugenicist and scientific racist propaganda, was pushed by Walter Plecker, a white supremacist and eugenicist who held the post of registrar of the Virginia Bureau of Vital Statistics.[3]
- The Racial Integrity Act required that all birth certificates and marriage certificates in Virginia to include the person's race as either "white" or "colored". The Act classified all non-whites, including Native Americans, as "colored".[2] The act was part of a series of "racial integrity laws" enacted in Virginia to reinforce racial hierarchies and prohibit the mixing of races; other statutes included the Public Assemblages Act of 1926 (which required the racial segregation of all public meeting areas) and a 1930 act that defined any person with even a trace of sub-Saharan African ancestry as black (thus codifying the so-called "one-drop rule").[2]
- In 1967, both the Racial Integrity Act and the Virginia Sterilization Act of 1924 were officially overturned by the United States Supreme Court in their ruling Loving v. Virginia. In 2001, the Virginia General Assembly passed a resolution that condemned the Racial Integrity Act for its "use as a respectable, 'scientific' veneer to cover the activities of those who held blatantly racist views".[2]
- History leading to the laws' passage: 1859''1924 [ edit ] In the 1920s, Virginia's registrar of statistics, Walter Ashby Plecker, was allied with the newly founded Anglo-Saxon Clubs of America in persuading the Virginia General Assembly to pass the Racial Integrity Law of 1924.[4] The club was founded in Virginia by John Powell of Richmond in the fall of 1922; within a year the club for white males had more than 400 members and 31 posts in the state.[5]
- In 1923, the Anglo-Saxon Club founded two posts in Charlottesville, one for the town and one for students at the University of Virginia. A major goal was to end "amalgamation" by interracial marriage. Members also claimed to support Anglo-Saxon ideas of fair play. Later that fall, a state convention of club members was to be held in Richmond.[6]
- The Virginia assembly's 21st-century explanation for the laws summarizes their development:
- The now-discredited pseudoscience of eugenics was based on theories first propounded in England by Francis Galton, the cousin and disciple of famed biologist Charles Darwin. The goal of the "science" of eugenics was to improve the human race by eliminating what the movement's supporters considered hereditary disorders or flaws through selective breeding and social engineering. The eugenics movement proved popular in the United States, with Indiana enacting the nation's first eugenics-based sterilization law in 1907.[7]
- In the following five decades, other states followed Indiana's example by implementing the eugenic laws. Wisconsin was the first state to enact legislation that required the medical certification of persons who applied for marriage licenses. The law that was enacted in 1913 generated attempts at similar legislation in other states.
- Anti-miscegenation laws, banning interracial marriage between whites and non-whites, had existed long before the emergence of eugenics. First enacted during the colonial era when slavery had become essentially a racial caste, such laws were in effect in Virginia and in much of the United States until the 1960s.
- The first law banning all marriage between whites and blacks was enacted in the colony of Virginia in 1691. This example was followed by Maryland (in 1692) and several of the other Thirteen Colonies. By 1913, 30 out of the then 48 states (including all Southern states) enforced such laws.[citation needed ]
- The Pocahontas exception [ edit ] 1890 U.S. census report on Virginia IndiansThe Racial Integrity Act was subject to the Pocahontas Clause (or Pocahontas Exception), which allowed people with claims of less than 1/16 American Indian ancestry to still be considered white, despite the otherwise unyielding climate of one-drop rule politics.[8][9] The exception regarding Native blood quantum was included as an amendment to the original Act in response to concerns of Virginia elites, including many of the First Families of Virginia, who had always claimed descent from Pocahontas with pride, but now worried that the new legislation would jeopardize their status.[10][11] The exception stated:
- It shall thereafter be unlawful for any white person in this State to marry any save a white person, or a person with no other admixture of blood than white and American Indian. For the purpose of this act, the term "white person" shall apply only to the person who has no trace whatsoever of any blood other than Caucasian; but persons who have one-sixteenth or less of the blood of the American Indian and have no other non-Caucasic blood shall be deemed to be white persons.[8]
- While definitions of "Indian", "colored", and variations of these were established and altered throughout the 18th and 19th centuries,[12][13][14] this was the first direct case of whiteness itself being defined officially.[10]
- Enforcement [ edit ] Once these laws were passed, Plecker was in the position to enforce them. Governor E. Lee Trinkle, a year after signing the act, asked Plecker to ease up on the Indians and not "embarrass them any more than possible." Plecker responded, "I am unable to see how it is working any injustice upon them or humiliation for our office to take a firm stand against their intermarriage with white people, or to the preliminary steps of recognition as Indians with permission to attend white schools and to ride in white coaches."[15]
- Unsatisfied with the "Pocahontas Exception", eugenicists introduced an amendment to narrow loopholes to the Racial Integrity Act. This was considered by the Virginia General Assembly in February 1926, but it failed to pass.[16][citation not found ] If adopted, the amendment would have reclassified thousands of "white" people as "colored" by more strictly implementing the "one-drop rule" of ancestry as applied to American Indian ancestry.[17][citation not found ]
- Plecker reacted strongly to the Pocahontas Clause with fierce concerns of the white race being "swallowed up by the quagmire of mongrelization",[18] particularly after marriage cases like that of the Johns and Sorrels, in which the women of these couples argued that the family members listed as "colored" had actually been Native American because of historically unclear categorizing.[citation needed ]
- Implementation and consequences: 1924''1979 [ edit ] The combined effect of these two laws adversely affected the continuity of Virginia's American Indian tribes. The Racial Integrity Act called for only two racial categories to be recorded on birth certificates, rather than the traditional six: "white" and "colored" (which now included Indian and all discernible mixed-race persons).[19] The effects were quickly seen. In 1930, the U.S. census for Virginia recorded 779 Indians; by 1940, that number had been reduced to 198. In effect, Indians were being erased as a group from official records.[4]
- In addition, as Plecker admitted, he enforced the Racial Integrity Act extending far beyond his jurisdiction in the segregated society.[20] For instance, he pressured school superintendents to exclude mixed-race (then called mulatto) children from white schools. Plecker ordered the exhumation of dead people of "questionable ancestry" from white cemeteries to be reinterred elsewhere.[19]
- Indians reclassified as colored [ edit ] As registrar, Plecker directed the reclassification of nearly all Virginia Indians as colored on their birth and marriage certificates, because he was convinced that most Indians had African heritage and were trying to "pass" as Indian to evade segregation. Consequently, two or three generations of Virginia Indians had their ethnic identity altered on these public documents. Fiske reported that Plecker's tampering with the vital records of the Virginia Indian tribes made it impossible for descendants of six of the eight tribes recognized by the state to gain federal recognition, because they could no longer prove their American Indian ancestry by documented historical continuity.[20]
- Involuntary sterilization [ edit ] Historians have not estimated the impact of the miscegenation laws. There are records, however, of the number of people who were involuntarily sterilized during the years these two laws were in effect. Of the involuntary sterilizations reported in the United States prior to 1957, Virginia was second, having sterilized a total of 6,683 persons (California was first, having sterilized 19,985 people without their consent). Many more women than men were sterilized: 4,043 to 2,640. Of those, 2,095 women were sterilized under the category of "Mentally Ill"; and 1,875 under the category "Mentally Deficient". The remainder were for "Other" reasons. Other states reported involuntary sterilizations of similar numbers of people as Virginia.[21]
- Leaders target persons of color [ edit ] The intention to control or reduce ethnic minorities, especially Negroes, can be seen in writings by some leaders in the eugenics movement:
- In an 1893 "open letter" published in the Virginia Medical Monthly, Hunter Holmes McGuire, a Richmond physician and president of the American Medical Association, asked for "some scientific explanation of the sexual perversion in the Negro of the present day." McGuire's correspondent, Chicago physician G. Frank Lydston, replied that African-American men raped white women because of "[h]ereditary influences descending from the uncivilized ancestors of our Negroes." Lydston suggested as a solution to perform surgical castration, which "prevents the criminal from perpetuating his kind.[22]
- In 1935, a decade after the passage of Virginia's eugenics laws, Plecker wrote to Walter Gross, director of Nazi Germany's Bureau of Human Betterment and Eugenics. Plecker described Virginia's racial purity laws and requested to be put on Gross' mailing list. Plecker commented upon the Third Reich's sterilization of 600 children in the Rhineland (the so-called Rhineland Bastards, who were born of German women by black French colonial fathers): "I hope this work is complete and not one has been missed. I sometimes regret that we have not the authority to put some measures in practice in Virginia."[23]
- Despite lacking the statutory authority to sterilize black, mulatto, and American Indian children simply because they were "colored", a small number of Virginia eugenicists in key positions found other ways to achieve that goal. The Sterilization Act gave State institutions, including hospitals, psychiatric institutions and prisons, the statutory authority to sterilize persons deemed to be "feebleminded" '-- a highly subjective criterion.
- Joseph DeJarnette, director of the Western State Hospital in Staunton, Virginia, was a leading advocate of eugenics. DeJarnette was unsatisfied with the pace of America's eugenics sterilization programs. In 1938, he wrote:
- Germany in six years has sterilized about 80,000 of her unfit while the United States '-- with approximately twice the population '-- has only sterilized about 27,869 in the past 20 years. ... The fact that there are 12,000,000 defectives in the U.S. should arouse our best endeavors to push this procedure to the maximum ... The Germans are beating us at our own game.[24]
- By "12 million defectives" (a tenth of the population), DeJarnette was almost certainly referring to ethnic minorities,[citation needed ] as there have never been 12 million mental patients in the United States.
- According to historian Gregory M. Dorr, the University of Virginia School of Medicine (UVA) became "an epicenter of eugenical thought" that was "closely linked with the national movement." One of UVA's leading eugenicists, Harvey Ernest Jordan, Ph.D. was promoted to dean of medicine in 1939 and served until 1949.[25] He was in a position to shape the opinion and practice of Virginia physicians for several decades. This excerpt from a 1934 UVA student paper indicates one student's thoughts: "In Germany, Hitler has decreed that about 400,000 persons be sterilized. This is a great step in eliminating the racial deficients."[26]
- The racial effects of the program in Virginia can be seen by the disproportionately high number of black and American Indian women who were given forced sterilizations after coming to a hospital for other reasons, such as childbirth. Doctors sometimes sterilized the women without their knowledge or consent in the course of other surgery.[27]
- Responses to the Racial Integrity Act [ edit ] In the early 20th century, persons of color in everyday southern society feared to voice their opinions due to severe oppression. Magazines such as the Richmond Planet offered the black community a voice and the opportunity to have their concerns heard. The Richmond Planet made a difference in society by openly expressing the opinions of persons of color in society.[citation needed ] After the passing of the Racial Integrity Act of 1924 the Richmond Planet published the article "Race Amalgamation Bill Being Passed in Va. Legislature. Much Discussion Here on race Integrity and Mongrelization ... Bill Would Prohibit Marriage of Whites and Non-whites ..."Skull of Bones" Discusses race question."[28] The journalist opened the article with Racial Integrity Act and gave a brief synopsis of the act. Then followed statements from the creators of the Racial Integrity Act, John Powell and Earnest S. Cox. Mr. Powell believed that the Racial Integrity Act was needed as "maintenance of the integrity of the white race to preserve its superior blood" and Cox believed in what he called "the great man concept" which means that if the races were to intersect that it would lower the rate of great white men in the world. He defended his position by saying that non-whites would agree with his ideology:
- The sane and educated Negro does not want social equality ... They do not want intermarriage or social mingling any more than does the average American white man wants it. They have race pride as well as we. They want racial purity as much as we want it. There are both sides to the question and to form an unbiased opinion either way requires a thorough study of the matter on both sides.
- Carrie Buck and the Supreme Court [ edit ] Racial minorities were not the only people affected by these laws. About 4,000 poor white Virginians were involuntarily sterilized by government order. When Laughlin testified before the Virginia assembly in support of the Sterilization Act in 1924, he argued that the "shiftless, ignorant, and worthless class of anti-social whites of the South", created social problems for "normal" people. He said, "The multiplication of these 'defective delinquents' could only be controlled by restricting their procreation".[29]Carrie Buck was the most widely known white victim of Virginia's eugenics laws. She was born in Charlottesville to Emma Buck. After her birth, Carrie was placed with foster parents, John and Alice Dobbs. She attended public school until the sixth grade. After that, she continued to live with the Dobbses, and did domestic work in the home.
- Carrie became pregnant when she was 17, as a result of being raped by the nephew of her foster parents. To hide the act, on January 23, 1924, Carrie's foster parents committed the girl to the Virginia State Colony for Epileptics and Feebleminded on the grounds of feeblemindedness, incorrigible behavior, and promiscuity. They did not tell the court the true cause of her pregnancy. On March 28, 1924, Buck gave birth to a daughter, whom she named Vivian. Since Carrie had been declared mentally incompetent to raise her child, her former foster parents adopted the baby.
- On September 10, 1924, Albert Sidney Priddy, superintendent of the Virginia State Colony for Epileptics and Feebleminded and a eugenicist, filed a petition with his board of directors to sterilize Carrie Buck, an 18-year-old patient. He claimed she had a mental age of 9. Priddy said that Buck represented a genetic threat to society. While the litigation was making its way through the court system, Priddy died and his successor, James Hendren Bell, came on the case.When the directors issued an order for the sterilization of Buck, her guardian appealed the case to the Circuit Court of Amherst County. It sustained the decision of the board. The case then moved to the Supreme Court of Appeals of Virginia, where it was upheld. It was appealed to the U.S. Supreme Court in Buck v. Bell, which upheld the order.
- Justice Oliver Wendell Holmes Jr. wrote the ruling. He argued the interest of "public welfare" outweighed the interest of individuals in bodily integrity:[30]
- We have seen more than once that the public welfare may call upon the best citizens for their lives. It would be strange if it could not call upon those who already sap the strength of the State for these lesser sacrifices, often not felt to be such by those concerned, in order to prevent our being swamped with incompetence. It is better for all the world, if instead of waiting to execute degenerate offspring for crime, or to let them starve for their imbecility, society can prevent those who are manifestly unfit from continuing their kind. The principle that sustains compulsory vaccination is broad enough to cover cutting the Fallopian tubes.
- Holmes concluded his argument with the phrase: "Three generations of imbeciles are enough".
- Carrie Buck was paroled from the Virginia Colony for Epileptics and Feeble-Minded shortly after she was sterilized. Under the same statute, her mother and three-year-old daughter were also sterilized without their consent. In 1932, her daughter Vivian Buck died of "enteric colitis".
- When hospitalized for appendicitis, Doris Buck, Carrie's younger sister, was sterilized without her knowledge or consent. Never told that the operation had been performed, Doris Buck married and with her husband tried to have children. It was not until 1980 that she was told the reason for her inability to get pregnant.[31][citation needed ]
- Carrie Buck went on to marry William Eagle. They were married for 25 years until his death. Scholars and reporters who visited Buck in the aftermath of the Supreme Court case reported that she appeared to be a woman of normal intelligence.
- The effect of the U.S. Supreme Court's ruling in Buck v. Bell was to legitimize eugenic sterilization laws in the country While many states already had sterilization laws on their books, most except for California had used them erratically and infrequently. After Buck v. Bell, dozens of states added new sterilization statutes, or updated their laws. They passed statutes that more closely followed the Virginia statute upheld by the Court.
- Supreme Court, repeals and apology: 1967''2002 [ edit ] In 1967, the U.S. Supreme Court ruled in Loving v. Virginia that the portion of the Racial Integrity Act that criminalized marriages between "whites" and "nonwhites" was found to be contrary to the guarantees of equal protection of citizens under the Fourteenth Amendment to the United States Constitution. In 1975, the Virginia General Assembly repealed the remainder of the Racial Integrity Act. In 1979, it repealed the Sterilization Act. In 2001, the General Assembly overwhelmingly passed a bill (HJ607ER[32]) to express the assembly's profound regret for its role in the eugenics movement. On May 2, 2002, Governor Mark R. Warner issued a statement also expressing "profound regret for the commonwealth's role in the eugenics movement," specifically naming Virginia's 1924 compulsory sterilization legislation.[33]
- See also [ edit ] United States portal Anti-miscegenation laws in the United StatesBuck v. Bell (1927)Eugenics in the United StatesImmorality ActVirginia Sterilization Act of 1924References [ edit ] ^ Racial Integrity Act of 1924. State legislature of Virginia. ^ a b c d Brendan Wolfe, Racial Integrity Laws (1924''1930), Encyclopedia Virginia . ^ Michael Yudell, "A Short History of the Race Concept" in Race and the Genetic Revolution: Science, Myth, and Culture (ed. Sheldon Krimsky & Kathleen Sloan: Columbia University Press, 1971). p. 19. ^ a b "Modern Indians A.D. 1800-Present", First People: The Early Indians of Virginia, Dept. of Historic Resources, State of Virginia, accessed 14 April 2010 ^ David E. Whisnant, All That Is Native and Fine: The Politics of Culture in an American Region, Durham, NC: University of North Carolina Press, 1983, pp. 240''242, accessed 14 April 2010 ^ "Anglo-Saxon Club Founds Two Posts in Community", The Cavalier Daily (UVA), 5 October 1923, accessed 14 April 2010 ^ HJ607ER, Paragraphs 1''3 ^ a b "Preservation of Racial Integrity (1924)". www.encyclopediavirginia.org . Retrieved 2018-10-11 . ^ Maillard, Kevin Noble (2005). "The Pocahontas Exception: The Exemption of American Indian Ancestry from Racial Purity Law". SSRN Working Paper Series. 12 (2): 351''386. doi:10.2139/ssrn.871096. ISSN 1556-5068. ^ a b "Racial Integrity Laws (1924''1930)". www.encyclopediavirginia.org . Retrieved 2018-10-11 . ^ Maillard, Kevin A. (2007). "The Pocahontas Exception: The Exemption of American Indian Ancestry from Racial Purity Law". Michigan Journal of Race and Law. 12: 370 '' via University of Michigan Law School Scholarship Repository. ^ "General Provisions as to Slaves (1860)". www.encyclopediavirginia.org . Retrieved 2018-11-07 . ^ "An Act to amend and re-enact the 9th section of chapter 103 of the Code of Virginia for 1860 (1866)". www.encyclopediavirginia.org . Retrieved 2018-11-07 . ^ "Colored Persons and Indians Defined (1887)". www.encyclopediavirginia.org . Retrieved 2018-11-07 . ^ Warren Fiske, "The Black and White World of Ashby Plecker: Part 2", The Virginian-Pilot, 18 August 2004, on the Weyanoke Association Website ^ The Washington Post, February 9, 1926 ^ The Richmond News Leader, February 1926, ? ^ Sherman, Richard (1988). " "The Last Stand": The Fight for Racial Integrity in Virginia in the 1920s". The Journal of Southern History. 54 (1): 69''92. doi:10.2307/2208521. JSTOR 2208521. ^ a b Fiske, Part 1 ^ a b Fiske, Part 2 ^ "Men Behind Hitler '' Appendix 1". www.toolan.com . Retrieved 22 October 2017 . ^ Dorr, Gregory M. (October 2006). "Defective or Disabled?: Race, Medicine, and Eugenics in Progressive Era Virginia and Alabama". Journal of the Gilded Age and Progressive Era. 5 (4). Fremont, OH: Society for Historians of the Gilded Age and Progressive Era: 359''92. doi:10.1017/S1537781400003224. ISSN 1943-3557. OCLC 54407091. S2CID 161688514. Archived from the original on 2008-10-11 . Retrieved 2008-07-26 . ^ Michael Plunkett, Editor, Afro-American Sources in Virginia: A Guide to Manuscripts, The John Powell Papers, University of Virginia Press, 1995 ^ DAVE MCNAIR, "Erasing history: Wrecking ball aiming for DeJarnette?", The Hook, Issue 0528, 2006-07-13 ^ "About the School '' University of Virginia School of Medicine". www.medicine.virginia.edu . Retrieved 22 October 2017 . ^ Gregory M. Dorr, Assuring America's Place in the Sun: Ivey Foreman Lewis and the Teaching of Eugenics at the University of Virginia ^ Daniel Kevles, In the Name of Eugenics: Genetics and the Uses of Human Heredity (New York: Knopf, 1985) ^ T.J. Moppins and W.M. Trotter, "Race Amalgamation Bill Being Passed In Va. Legislature", (Richmond Planet, March 8, 1924) ^ Gregory Michael Dorr, "Defective or Disabled? Archived 2008-10-11 at the Wayback Machine: Race, Medicine, and Eugenics in Progressive Era Virginia and Alabama", History Cooperative, Vol 5, No. 4, October 2006 ^ Buck v. Bell, 274 U.S. 200 (U.S. 1927). ^ Clare, Eli (2014). "Yearning Towards Carrie Buck" (PDF) . Journal of Literacy and Cultural Disability Studies. 8 (3): 335''344. doi:10.3828/jlcds.2014.26 '' via Project Muse. ^ "Bill Tracking '' 2001 session > Legislation". leg1.state.va.us . Retrieved 22 October 2017 . ^ Branigin, William (3 May 2002). "Warner Apologizes To Victims Of Eugenics" . Retrieved 22 October 2017 '' via www.washingtonpost.com. External links [ edit ] Wikisource has original text related to this article:
- "Sterilization Act of 1924" by N. Antonios at the Embryo Project EncyclopediaModern Indians, Virginia's Indian PeopleEugenics archivePaul Lombardo, "Eugenic Laws Against Race Mixing""HOUSE JOINT RESOLUTION NO. 607, Expressing the General Assembly's regret for Virginia's experience with eugenics", Feb 14, 2001Racial Integrity Act of 1924, Original Text"Harry H. Laughlin", Model Eugenical Sterilization Law, Harvard University"Kaine and Warner push for federal recognition for 6 Virginia tribes" by Joe Heim, Washington Post March 20, 2017"How a long-dead white supremacist still threatens the future of Virginia's Indian tribes" by Joe Heim, Washington Post, July 1, 2015
- Music in this Episode
- Outro: Kendrick Lamar - Complexion
- Search for us in your podcast directory or use this link to subscribe to the feed
