history at play

May 1 2024

Beyond Earth Day: Understanding Environmental Injustice & Its Impact

chris Social Justice environmental justice, history, history at play, social justice

With Earth Day in the rearview mirror this month, it is important to look down the road in the direction of environmental justice. While the Earth Day commemoration aims to bring awareness to environmental change and encourages individuals to take part in positive action, the systemic practices of environmental injustice can often be overlooked. The disproportionate exposure of marginalized communities to environmental hazards and unequal distribution of environmental benefits can often affect underserved, minority, and indigenous populations.

**Children of Pata-Rat settlement, Romania (AFP/Daniel Mihailescu)**

Studies show that low-income neighborhoods and minority communities are more likely to be situated near toxic waste facilities and landfills, exposing residents to high levels of pollution and hazardous substances. For example, the Pata-Rat settlement on the outskirts of Cluj-Napoca, Romania, houses approximately 2,000 Roma, a nomadic (now sedentary) group who settled in Europe originating from northern India, Armenia, and Turkey. The Roma are living in housing situated around a huge, open-air dump with extreme levels of air, water, and soil pollution.

Similarly, research indicates that people of color across the United States experience increased exposure to harmful air pollutants like PM2.5, which are tiny particles that contain inorganic ions, metallic compounds, elemental carbon, and compounds from the earth’s crust. This is often due to the proximity of pollution sources in or near neighborhoods. Take, for instance, Jaysa Hunter-Mellers who was hospitalized at 6 years old for a severe asthma attack due to exposure to fumes from a power plant in Bridgeport, CT. Many of her classmates also had difficulty breathing due to the chemical emitted from the power plant. In many developing countries, marginalized and low-income populations lack access to clean water and inadequate sanitation, leading to public health issues such as cholera, dysentery, and various parasites.

**El Mirador in southeast Ecuador has polluted local rivers with its mining waste (**Mongabay) Mirador-Mine-Oct23-Image-by-David-Chambers

The Mirador open-pit mine in southern Ecuador pollutes nearby rivers with toxic metals, which heavily affects the Shuar indigenous people who have inhabited the area for centuries. A study found that 62.6% of Shuar people had intestinal parasites in their stool samples, and 98.1% had been exposed to hepatitis A. While contributing the least to environmental injustice, these groups bear a greater share of its negative consequences.

**International oil companies like Shell have caused major oil spills in southern Nigeria (**The Seattle Times)

The causes and factors contributing to disproportionate environmental risk may be rooted in systemic corruption, power imbalances, and prejudice. Longstanding discrimination concentrates minority communities into high pollutant and environmental hazard areas. The lack of economic influence limits these communities from advocating for policies and protections that hold polluters accountable. In particular, the Niger Delta southern region of Nigeria faces severe environmental injustice due to oil spills and gas flaring by multinational oil companies. The United Nations determined that in some areas of Ogoniland, soil pollution extended to depths of 16 feet and contaminated groundwater was saturated with benzene— a chemical that causes dizziness and headaches when inhaled. The presence of benzene was recorded at up to 900 times above regulatory standards. Despite a court ruling in November 2023 by the United Kingdom’s High Court against Shell, a British-Dutch oil company, gas flaring still persists in many oil-producing communities within Nigeria.

Returning to the anecdote of Jaysa’s Hunter-Mellers from Bridgeport, CT, after her hospitalization, Jaysa and her mother joined the Healthy Connecticut Alliance (HCA) with which they fought and testified for the closing of the power plant that had made the 6 year-old and her classmates sick. By the time Jaysa was 11, the power plant had been permanently shuttered due to her activism [Olivia: insert video of Jaysa story]. Many people do not have Jaysa’s ambition to catalyze dramatic change. Their health concerns may result in significant economic consequences and apply great strain to healthcare resources. The high cost of medical treatment, along with devaluation of assets contributes to the perpetuation of cyclical poverty and environmental degradation.

Jaysa Hunter-Mellers on her work to shutter the Bridgeport, CT plant.

However, the discussion regarding climate injustice is led by a diverse array of groups and individuals. Local and community-based organizations have emerged to advocate for those who are disproportionately impacted by environmental harms. The NAACP has pushed for policies addressing the outsized burden on communities, with demands for clean water, reduced emissions, and community pollution monitoring (i.e environmental neighborhood watch). For example, Ruth Santiago, a community attorney from Puerto Rico, serves on a council to directly influence policy making; climate activist Vanessa Nakate fights for accessible water in her hometown of Kampala, Uganda. These change-makers are fighting on the frontlines to combat the distorted impact of climate change on marginalized communities.

Ruth Santiago raises her fist in solidarity during a talk in the Climate Justice Pavilion at COP27, the 2022 United Nations Climate Change Conference, in Sharm El-Sheikh, Egypt. (Chris Jordan-Bloch / Earthjustice)

In April, we celebrate Earth Day, which is intended to serve as a reminder of the urgent need to protect our planet, its climate and global societal resources. The environmental movement has long advocated for policies promoting sustainability, conservation, and the three “R’s” (“Recycling, Reducing, and Reusing”). By acknowledging the historical intersection of environmental risks, corruption, and discrimination, we can strengthen our diverse communities, cultivate our planet’s resources, and magnify our chance for a healthier future.

Here is a list of legal environmental firms to learn more about how to support these movements across the U.S:

New England/Northeast– Conservation Law Foundation
California/West- Skoll Foundation
Illinois/Midwest- Delta Institute
Texas/Southwest- Greater Houston Community Foundation
Florida/Southeast-Indian River Land Trust

Read the published post at History At Play

Four-leaf clover on shamrock meadow, overhead view, dark green grass background, lucky charm, copy space

April 3 2024

Do You Feel Lucky?

Ani Valentino History history, history at play, luck

From the Ancient Egyptians carrying scarab beetle amulets to modern-day athletes donning their favorite socks or undergarments, humans have long been captivated by the concept of luck. This enduring fascination, which defies logic and transcends culture, reveals a deep-seeded desire to understand and influence the unpredictable forces that shape our lives. While some dismiss lucky charms as mere superstition, the concept of luck continues to hold weight, offering a sense of control in a world of uncertainty.

Ancient civilizations, including those of Egypt, Greco-Rome, Southeast Asia, and Orient used amulets and talismans made from various metals, such as gold and silver, as well as precious stones. One of the oldest symbols of fortune is the swastika, with its origins spanning back over 5,000 years. Long before its perverse association with the Nazi regime, the swastika represented divinity, spirituality, and well-being across Hinduism, Buddhism, and Jainism religions as well as schools of thought. The word ‘swastika,’ derived from the Sanskrit word ‘svastika,’ means “conducive to well-being.”

The influence of religious weight on symbols of luck is profound, with many cultures incorporating artifacts into their charms for protection and prosperity. Whether a Hindu yantra, a Christian crucifix, an Islamic crescent moon, or a Turkish bonjuk (evil eye), the integration of religious artifacts as symbols of luck is guided by a deep-rooted belief in a higher spiritual power that can be held responsible for our protection and guidance.

Folklore and superstition also play a crucial role in the development of lucky symbols and the rituals that surround them. Take the humble horseshoe, for instance. Although its exact origins are unknown, many believe it emerged as a symbol of luck to honor St. Dunstan, the English saint of blacksmiths. One version of the tale depicts the devil, disguised as a horse, visiting St. Dunstan for new shoes. Recognizing the satanic shapeshifter, St. Dustan hammered a scorching hot horseshoe onto the devil’s hoof. Howling in pain and under duress, the devil relented and promised to never enter over a threshold with a horseshoe nailed above it, fearful of the scorching crescent-shaped talisman. Over the centuries, countless households have nailed horseshoes over their doors, to protect their domiciles from evil, forging this charm into contemporary folklore and popular culture.

**The mezuzah holds a prayer scroll from the Torah (Image source: Israeli Center of Judaica)**

A believer touches the mezuzah upon crossing the threshold. (Image source: Reform Judaism)

Even Judaism, which decrees that one may never worship an idol nor object, sees many followers placing a mezuzah— a small and sometimes ornately decorated container with a prayer scroll inside— on the doorposts of homes. The tradition spans back many thousands of years. Upon exodus from Egypt in 1310 BCE, Jews were commanded to mark their domicile with the blood of a sacrificial lamb, thus signaling that the Angel of Death ‘pass over’ their home, sparing their firstborn from death due to lethal plagues. The practice became the origin story for the etymology of the ‘Passover’’ holiday, which recalls the Jewish peoples’ escape from slavery under Egyptian rule. The mezuzah not only replaced archaic sacrifice, but it also provided a tangible reminder that separates the outside chaos of the world from the peaceful sanctity of the home. Some believers touch the talisman upon crossing the threshold, and in certain places, like Turkey, prayers are recited for health and success as one leaves the home. The mezuzah remains a powerful symbol of faith, protection, and luck for households to this day.

**The original** *Lucky Charms* **original cereal box design in 1964 (Image source: General Mills)**

In contemporary commercial culture, lucky symbols have become widely used in advertising, branding, and consumerism. Look no further than General Mills’ iconic “magically delicious” cereal Lucky Charms. In 1964, product developer John Holahan devised a clever way to enhance plain oat cereal by adding a whimsical leprechaun mascot and sprinkling in marshmallow shapes, such as four-leaf clovers, rainbows, and purple horseshoes (added in 1983). Companies use the prospect of luck to increase profit and create a sense of optimism for consumers. This has caused a noticeable shift in how symbols are perceived, with modern interpretations often deviating from more traditional origins. For instance, legend says that St. Patrick used the shamrock to explain the Holy Trinity when he introduced Christianity to Pagan Ireland in 432 AD. Today, the cultural importance of the shamrock is overshadowed by its commercialization leading in to St. Patrick’s Day, attracting patrons to frequent bars serving green beer, with kitschy costumes, and “Kiss me, I’m Irish” shirts adorning its celebrants.

**St. Patrick, patron saint of Ireland, used the shamrock as a metaphor for the Holy Trinity. (Image source: Smithsonian Magazine)**

From ancient antiquity to modern commercialization, luck has swayed our beliefs and actions. While some view it as superstition, even the most incredulous may possess objects of sentimentality. Whether seeking comfort in a family heirloom or embracing a new ‘chachky,’ the allure of good luck symbols showcase a blend of history, lore, and ritual. Perhaps the truest luck, however, lies in our unique capacity to manifest our future. If one’s ability to catalyze good fortune is emboldened by tossing a penny into a wishing well, then so be it.

We wish you luck, health, and history this Springtime.

Read the published post at History At Play!

February 29 2024

The Bittersweet Truth about Chocolate

Ani Valentino Capitalism, Fair Trade, Social Justice fair trade, history, history at play, social justice

Eighty percent of the chocolate purchased in the United States in a single year is purchased in the days leading up to Valentine’s Day. As we conclude the month of February, which is so often correlated with the indulgent treat, we reflect on the complex history and present-day reality of the cacao industry. While fair trade certification aims to ensure ethical practices, the majority of cocoa production still occurs through exploitative channels where human rights abuses persist.

Chocolate cup, A.D. 600–800
Late Classic Maya
Ceramic with polychrome slip
2002-9 source: artmuseum.princeton.edu

Rodolphe Lindt, Swiss chocolatier (Source: Candy Hall of Fame)

Centuries before the first chocolate bar was molded, the Mayan and the Aztec Peoples enjoyed cacao as a savory drink. Cacao was often ground with maize (corn), then mixed with water, flavored with allspice, vanilla, salt, chili powder, and other spices. It was sometimes boiled to create cacahuatl; a version of hot chocolate as we know it today. In the late 16th century, during European conquest, the Spanish added sugar to the concoction to attract a European audience. By the early 17th century, cacao beans and recipes for drinking chocolate had traveled across the sea and spread through the courts of Europe. At that time, chocolate was almost exclusively enjoyed by the wealthy in “chocolate houses,” some of which still stand today. With the second Industrial Revolution (after the Civil War and Reconstruction Era, focusing more on steel production rather than just the steam engine), and the creation of the conching machine by Swiss chocolatier Rodolphe Lindt in 1879, there allowed for a velvety texture and smoother taste, and so the chocolate industry was transformed, making the food more affordable and globally accessible. As demand exploded, so did concerns over the treatment of farmers and workers producing the world’s theobromine (Latin for chocolate and translates to “food of the gods”).

Fair trade is a social activist movement that helps producers in developing countries achieve improved working conditions and promote sustainability. Fair trade efforts can be traced back to the 1940s with Edna Ruth Byler‘s work to support a women’s sewing company in Puerto Rico, as well as the establishment of the Sales Exchange for Refugee Rehabilitation and Vocations (SERRV). SERRV was created in 1949 by the Church of Brethren to support displaced European refugees fleeing Nazi persecution after World War II. These individuals included anti-Nazi leaders, Jewish writers, and artists. The late 1960s saw developing countries push for more equitable trade relationships, contributing to the popularization of fair trade oversight practices. Over the next several decades, the range of fair trade products expanded significantly to include items like coffee, cocoa, and wine. However, many of the ethical and environmental issues surrounding cocoa production persist despite the growth of the fair trade movement.

A laborer rakes cacao beans on a plantation in Toumokro, Ivory Coast in 2008. Côte d’Ivoire (Source: NPR)

The cacao industry continues to face major challenges related to the treatment of cocoa farmers, along with the environmental impact of cocoa production. Cocoa farmers, many of whom are small landholders in West Africa, often struggle with poverty and unstable incomes. This makes it difficult to invest in yield improvements and motivates harmful practices like child labor. It is estimated that over 2 million children work in the African cocoa industry, exposing them to hazardous conditions. Meanwhile, growth in cocoa production drives extensive deforestation as forests are cleared for new plantations. The Republic of Côte d’Ivoire (The Ivory Coast of West Africa) has lost over 80% of its forests amid rapid expansion of cacao farming. These issues persist because the majority of the world’s cacao is not fair trade certified, and unethical labor practices continue to remain unchecked. Shockingly, more than 2 million children in Ghana and Cote d’Ivoire work in hazardous conditions harvesting cacao, and many are trafficked into Western African cocoa farms and coerced to work without pay.

Children as young as 10 have allegedly harvested cacao in Ghana for Cadbury (Source: Channel 4 News)

Chocolate production and consumption were initially restricted to the equatorial regions of the globe; most notably in Central America, but the Industrial Revolution and scientific discoveries of the 18th and 19th centuries transformed the cocoa and chocolate industries, leading to increased demand and the emergence of West Africa as a dominant cocoa-producing region. The industry has been criticized for its role in contributing to child labor, slavery, and human trafficking, while minimal progress has materialized to eradicate these issues despite commitments by major chocolate companies such as Toblerone, Cadbury, and Nestlé. An investigation done by Britain’s Channel 4 News showed the horrific conditions that farmers experience. Reporter Anthony Barnett spoke with farmers on the Cocoa Life farms in Ghana and found multiple instances of children engaged in hazardous child labor. Some of these children described injuries they received on the farm from using machetes and from snake bites. While these chocolate companies claim they are protecting children and basic human rights, it is evident that this is not the case.

The promises of a fairly traded chocolate empire envision an ethical industry that benefits farmers, protects forests, and allows consumers to enjoy the treat while carrying a clear conscience. To achieve this feat would demand urgent, collaborative action – from companies sourcing fairly; to governments upholding labor standards; and, most importantly, to consumers demanding accountability through purchasing power. Only then can a bitter aftertaste be cleansed from our chocolate palates.

Read the final published version of The Bittersweet Truth at History At Play

January 26 2024

Working Over Time

Ani Valentino Capitalism, History history, history at play

The Development of Standardized Systems

As we reach the culmination of the first month of 2024, we explore the origins of the modern calendar and its influence . In Ancient Egyptian and Babylonian Society, time was organized by the natural seasonal cycles. In these early societies, tracking time was used to support food productivity. Dials and obelisks monitored the position of the sun, signaling the beginning and end of the workday. The Mayans and Romans developed intricate calendars grounded in natural cycles, reflecting their interconnectedness of time with spiritual beliefs and social structures. The Mayan calendar, composed of the Haab, Tzolk’in, and the Calendar Round, was intricately intertwined with lunar, astrological, planetary, and human cycles. The Julian calendar was a solar calendar proposed by Julius Caesar in 46 BC which laid the foundation for our modern Gregorian calendar. With 365 days in each year, the calendar, marked by 12 months and a leap year every four years, the Julian calendar exemplifies an early attempt at standardization of time.

The Mayan Calendar, Oil on Canvas, 36x36 (https://torahcode.us) — The Mayan Calendar, Oil on Canvas, 36×36 (https://torahcode.us)

More recent notions of keeping time evolved alongside the rise of capitalism and in support of economic development and wealth generation. Widespread standardization came as a result of industrialization, as factories and railroads demanded efficient logistical coordination. The regimented clock replaced seasonal rhythms with “uniform time.” Punching clocks monitored factory work hours, creating the mentality that “time is money.” The concept that profit can be generated through increased working hours emerged. In 1883, American railroads instituted time zones for safety, which influenced a broader societal adherence. Prior to standardization, cities and towns had the ability to set their own time, which was often displayed for the public to see on government and religious building establishments. This standardization of time was crucial for coordinating complex transit and freight schedules and ensuring safe and efficient travel. Subsequently, it also served to promote forced structure on human activity.

The Railway Juggernaut Of 1845 Anyone. (Mary Evans Picture Library)

As capitalist values elevated productivity, our relationship with time became profit-driven. Employees trade their “hard earned time” for fiscal compensation, sometimes working “overtime” or “double-time” to increase their earnings and by relegating certain hours of the day to be more valuable than hours by increasing pay rates. The use of time is critical to capitalist societies with economic systems known for habitually pushing efficiency and productivity. The emphasis on efficiency has revolutionized the organization and execution of labor, resulting in an establishment of rigid work schedules and intensification of labor in order to get things done “on time.”

A stock exchange board and clocks showing times in different cities. eteimaging

By the 1960s, governments and businesses relied on technology to manage time. Early computer programs relegated two digits to represent the year. In late 1999, as we approached the year 2000 and a new millennium, many feared that computers would misinterpret “00” and cause a major glitch, potentially crashing the stock market, impacting travel, and resulting in huge financial loss and malfunction across the globe. The system which had been recently created to efficiently manage time was about to disrupt it. Software and hardware companies raced against the clock to resolve the feared “Y2K Bug.” Ultimately, their collective solution was to convert the two digit representation of years to four digits.

New Year’s Eve Times Square Ball Drop 2018. justjared.com

And speaking of the fixation on time and how it affects the New Year, consider our approach to New Year’s resolutions. The tradition of New Year’s resolutions even plays into capitalist values of self-improvement tied to output and growth. There is societal pressure to: set ambitious goals; obtain memberships to join pricey health and fitness clubs; and invest in new clothing, home improvement, and even fad diets. The tradition of tying resolutions to spending and productivity perpetuates capitalist ideals for constant growth even at the individual level. From ancient civilizations organizing time around agricultural seasons to industrialization giving rise to standardized time, the modern calendar has evolved to prioritize productivity and efficiency. Ultimately, the calendar that once reflected natural cycles and spiritual connection has become a dictator for work and a harness to measure personal growth. While establishing a sense of order and predictability, standardized time has also accelerated society’s focus on profit over purpose. As we prepare to embark on this leap year, it is vital to reflect on how we can recapture a more balanced relationship with time. Though recalibrating ingrained notions of productivity will prove challenging, maintaining awareness of its origins allows us to reshape the role of time in our lives. It is time to prioritize well-being over wealth.

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September 29 2023

What is the Price of Progress? (a History At Play newsletter)

chris History, Women's Rights history, history at play

The Evolution of Education

The Price of Progress

Dear History Lover,

As weather cools in the northern United States, students around the nation, as well as the world, have returned to school. Education has undergone monumental change since the first formal schools were established in 17th Century America. While major strides have been made in accessibility and inclusivity, significant gaps remain in terms of equality and affordability.

When the Puritans settled Boston, Massachusetts in 1630, they formed the first public school five years later. Boston Public Latin School was revolutionary in the sense that it was tax-supported and, thus, offered free admission to male students (female students not being admitted until the institution co-educationalized in 1972). Puritan objectives emphasized the democratization of education, stating:

History - BLS History - BLS-BLSA: Boston Latin School - Boston Latin School Association — Boston Public Latin School, the first public school in the United States, established 1635.

“… God had carried us safe to New England, and we had builded our houses,… one of the next things we longed for and looked after was to advance Learning…” “… under the spirit of religion…,”

Boston Latin was intended to prepare students for Harvard, which upon its establishment in 1636, was a divinity school. At the time of its inception, many parents chose not to send their children to Boston Latin, believing agricultural work and family business took precedence. As a result, the General Court passed the Massachusetts Bay Educational Law in 1642, stating that children needed to “read and understand the principles of religion and understand the capital laws of the country, and to impose fines on all those who refuse to render such accompt to them when required.”

Boston Latin School flourished thereafter, though the narrow scope of gender inclusivity benefited less than half the population. It did, however, foster the growth of a middle class, which would go on to reevaluate its relationship with the crown over a century later. The boldness of a people to make demands of a monarch could only come from a populace that understood their rights as Englishmen and women, whereas the general population of 17th Century England saw widespread illiteracy, poverty, and peasantry. Without education, enslaved peoples cannot fight for freedoms.

Horace Mann (1796-1859), Father of American Education

American educational accessibility came slowly. It was not until the 1830’s that Horace Mann, “Father of Public Education,” pioneered the Common School Movement, arguing that every child deserved a publicly-funded basic education. Mann recognized that improvements required formal teacher training and oversight. His vision for broad public education, accessible to all children, regardless of social, racial, and gender backgrounds was profound. Nearly eighty years later, in 1907, Italian physicist and educator Maria Montessori opened the Children’s House, a school with a hands-on learning approach.

Celebrating 150 Years | Montessori 150 — Maria Montessori (1870-1952), Italian educator and physician

Over time, emphasis on students with developmental challenges also evolved. Christa McAuliffe, commonly remembered as the Teacher in Space, chose to pursue a Masters Degree in Policy Supervision and Administration and entitled her thesis The Acceptance of the Handicapped Child in A Regular Classroom by His Normal Peers. Submitted in 1978, the thesis speaks to the fact that McAuliffe witnessed deficits in support for students with mental and physical challenges. Key 1990 legislation, such as the Disabilities Education Act (previously known as the Education for All Handicapped Children Act, 1975), cemented equal access into law, fostering education as a fundamental right for all.

Presently, the greatest obstruction to equal-access schooling is the soaring cost of higher education. It is reminiscent of the aforementioned inequities of 17th Century English education reserved for nobility. While colonial-era Harvard relied on private endowments rather than public tuition, private universities in the United States now exceed $70,000 per year per student. Even public four-year colleges average over $10,000 per year in tuition and fees. Students rack up massive debt in a futile effort to fund their futures.

While resources like financial aid, merit & academic scholarships, and vocational programs alleviate some of the burden, sweeping reforms are needed. Rather than determining the morality of forgiving student debt, perhaps one should prioritize the ethics of affordable action in education. The future of the nation relies upon a relinquishing of the capitalistic trajectory of higher ed and a return to the true democratization of education with an emphasis on federal funding for its support.

Historically yours,

History At Play™, LLC
judith@historyatplay.com

Judith “Jude” Kalaora
Founder | Artistic Director
Research, writing, & collaboration by HAP Intern Ani Valentino and formatting by Marketing Coordinator Olivia Winters.

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August 28 2023

Would you like to have a month? (a History At Play newsletter)

Ani Valentino History, Women's Rights history, history at play

The Isolation of Commemoration

How Tribute Months Contribute to Prejudice

Dear History Lover,

With Women’s Equality Day on the horizon (August 26), the discussion around commemorative dates and months, such as Women’s History Month and African American History Month, becomes particularly relevant. These observances were established with noble intentions, aiming to celebrate and uplift historically marginalized communities while raising awareness about their contributions to society. Yet, it is essential to consider how these commemorative dates impact the individuals they are meant to honor.

President Jimmy Carter Signs Proclamation Creating National Women’s History Week. 2.28.1980. National Archives

Women’s History Month, celebrated in March, stands as a testament to the resilience and accomplishments of women throughout history. Initially, it was a week-long event, initiated by Molly Murphy MacGregor; however, within seven years, Congress passed Pub. L. 100-9, at the behest of the National Women’s History Project, evolving into a month-long celebration to recognize women’s resilience, achievements, and noteworthy contributions.

**Molly Murphy MacGregor,** **National Women’s History Alliance** **Executive Director and Co-Founder**

Similarly, Women’s Equality Day, observed on August 26th and created by Representative Bella Abzug in 1972, commemorates the ratification of the 19th Amendment. While this day is a momentous reminder of progress, it inadvertently perpetuates the notion that women’s accomplishments should only be celebrated for a short period each year.

**Bella Abzug with New York Mayor Ed Koch (left) and President Jimmy Carter (1978).**

In truth, women’s history is deeply intertwined with the fabric of American History and deserves consistent recognition and inclusion in educational curricula and public discourse throughout the year.

Women’s history is American History.

Congruently, Black History Month, observed annually in February, was an expansion of Negro History Week created by Carter G. Woodson to recognize contributions of black individuals to society’s advancement. This observance is intended to promote a sense of pride and unity while educating the wider public about marginalized history. Nonetheless, dedicating only one month to black history involuntarily contributes to the erasure of this history from the broader narrative, degrading its importance to a limited time frame, rather than an integral part of the collective story.

**Dr. Carter G. Woodson (1875-1950),** **Carter G. Woodson Home National Historic Site, 1915.**

Celebrated actor Morgan Freeman states that Black History Month is “ridiculous” and doesn’t want his history to be “relegated to a month.” Freeman advocates for genuine equality, when black history is seamlessly integrated into history books, eliminating the need for isolated observances. By intertwining these histories, we recognize that black history, like women’s history, is an integral part of the broader tapestry of American History.

Black history is American History.

Morgan Freeman on Racism and Black History Month. 60 Minutes, 2005

Commemorative months such as Women’s History, African American History, Pride, and Asian American & Pacific Islander Heritage Months, were initially designed to empower historically marginalized communities by acknowledging their struggles and accomplishments; serving as reminders of progress; and as catalysts for ongoing conversations about equity and inclusion. However, consolidating centuries of struggle into commemorative dates undermines the broader goal of achieving full societal integration and equality. We must have a continuous commitment to education, advocacy, and inclusivity throughout the year, rather than temporary acknowledgments. We must transform our commemoration into meaningful action, inspiring a more equitable and cohesive society, where every individual’s contributions are celebrated and recognized consistently.

Historically yours,

History At Play™, LLC
judith@historyatplay.com

Judith “Jude” Kalaora
Founder | Artistic Director
Research, writing, & collaboration by HAP Intern Ani Valentino.

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July 27 2023

Did Our Declaration Succeed? (a History At Play newsletter)

Ani Valentino History history, history at play

What Makes it Successful?

The competencies of a declaration.

Dear History Lover,

With the celebration of the Declaration of American Independence behind us, we pose the question, “What makes a document successful?” Does the Declaration of Independence actually constitute a success? In fact, the document went public seven years prior to United States’ sovereignty. A revolution still had to be fought and thousands of lives were still taken or in turmoil due to the war. Is that success?

Documents are created in a moment of time to guide governance for the present, as well as the future. What is most challenging is that a document remains stagnant, while the world is in constant flux. People change and, along with them, change the needs of society.

The Declaration of Independence, as signed by John Hancock and the fifty-five delegates of the Continental Congress.

Take, for example, the Magna Carta Libertatum. Its success was in its proclamation to establish that both barons, as well as the monarch King John, were subject to law. Its initial demise, however, came to rise when King Henry III (son of King John) repudiated the rules of the Great Charter, leading to instability and war throughout the region. It is of interest to note that King Henry III was only nine years old upon taking the throne and that his father was said to have signed the Great Charter under duress. The First Barons’ War ultimately led to the exclusion of Clause LXI (61), which allowed barons to rebel against the king if he defied the charter. The charter was later modified by subsequent monarchs based on their needs and desires. While there were several iterations, only three of the original 63 clauses remain intact in English law today. Clause I defends the rights and liberties of the English Church, Clause XIII defends the nation’s customs, and Clause XXXIX (39) provides all free men the right to justice and a fair trial. Although the document, in its original form, may not have stood the test of time, the Magna Carta berthed the idea of individual rights and its influences would be noted in future documents, such as: England’s Petition of Right that combated unlawful taxation; Habeas Corpus, which ensures no person may be imprisoned without reason; as well as the Declaration of Independence. Each document aimed to set precedent and bestow rights to people who had been denied privileges afforded to others. What could not be addressed was how society might change; how people might interpret these laws; or, if the populace would willingly accept their parameters.

Magna Carta, 1225 iteration, issued by Henry III. Wikipedia

Speaking of accepting parameters, most people interpret the famous words, “We hold these truths to be self-evident, that all men are created equal…” to be an indication of individual rights. At the time of its creation, however, the intent of the Declaration of Independence was to assure that American colonists, as a whole, had the ability to self-govern (a privilege that was extended to the original Puritan settlers when King Charles I signed off on the Massachusetts Bay Colony Charter of 1629). It wasn’t until after the American War for Independence that people regarded the words of the declaration to signify individual equality. Generations later, women would fight for their right to be recognized under the law using many of the same arguments that had been uttered by their fathers of the Revolution. The Declaration of Rights and Sentiments, penned in 1848 by Elizabeth Cady Stanton, insisted that her “right to suffrage is as inalienable as her right to life and liberty.” Stanton’s interpretation and refusal to accept the parameters of the 1776 Declaration brought about a momentous convention at Seneca Falls, where over 300 attendees addressed woman’s issues and led to the first national Women’s Rights Convention two years later at Worcester, Massachusett’s Brindley Hall. Though Stanton’s Rights and Sentiments ignited the Women’s Movement, it would take an unjustifiable 72 years before the passage of the 19th Amendment prohibited voting discrimination on account of sex. Should we interpret nearly three quarters of a century of waiting to indicate success?

As society continues to shift at a break-neck pace, might there ever be a document that satisfies societal justice and successfully engenders immediate change, simply with the stroke of a pen or a keystroke? Perhaps the measure of success is not how quickly society adheres to a declaration, nor may it be its tenure, but rather, its ability to inspire a collective intellectual shift which shall evoke real change.

Historically yours,

Judith “Jude” Kalaora Judith@historyatplay.com
Founder | Artistic Director History At Play, LLC
Research and Collaboration by HAP Intern Ani Valentino.

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