Our Secret Society: Mollie Moon and the Glamour, Money, and Power behind the Civil Rights Movement
Review By Dominique Jean-Louis
Tanisha Ford describes Mollie Moon, and social power brokers like her, as “the glue that connected Black social clubs, church groups, sororities, fraternities, and professional organizations into a national network of contributors who gave of their time and money to keep the movement afloat,” forming a “Black Freedom financial grid [that] established the economic base that supported the frontline activism of Martin Luther King Jr., Fannie Lou Hamer, and John Lewis.” Mollie Moon was perhaps best known for her role as head of the National Urban League Guild, the social and volunteer auxiliary arm of the National Urban League, connecting a national grid of donors, activists, strategists and philanthropists
Skyscraper Settlement: An Interview with Joyce Milambling
Joyce Milambling, interviewed by David Huyssen
[…] Christodora House has an amazing history, too much of which has become obscured by time and influenced by what the building has come to represent to many people. The building at 143 Avenue B deteriorated in the 1960s and 70s after the City abandoned it, making it a symbol of urban blight. Later, its 1986 conversion to condominiums associated it with conflicts over gentrification in the East Village. It took center stage in those conflicts when protesters from Tompkins Square Park broke into and vandalized the building in 1988. Although its architectural and historic value have since earned it spots on both the National Register and the State Register of Historic Places, its settlement-era history remains under-appreciated. The settlement house movement, despite its flaws, confronted social problems head-on and provided entire communities with both urgent social services and opportunities for growth and development. Christodora is an important part of that story.
Born in New York City in 1815, she [Emma Stebbins] was one of the most famous and applauded American sculptors in 1863 when she got the commission for the fountain, the first woman to be commissioned for a public artwork in New York City. But after the inauguration she retired from artistic activity and was soon forgotten. When Emma died in 1882, the New York Times did not dedicate an obituary to her, or even a news item. Only in 2019 it published an article on her for its “Overlooked” series: a posthumous tribute, atoning for the newspaper’s silence on such a remarkable artist.
In the midst of the “Roaring ‘20’s,” the Café Lafayette, in the heart of Greenwich Village, was a world apart from Staten Island’s truck farms, ocean beaches, and sleepy villages — despite being just half an hour away by ferry. If anything connects the two places — and has memorialized them—it is the work of Dawn Powell.
A Pathfinder in the Village: Buffy Sainte-Marie on Building a Career in New York’s Folk Music Revival
By Christine Kelly
Even as the Village proved a less inclusive environment than its outward appearance suggested, Buffy Sainte-Marie effectively harnessed the resources available to her as an up-and-coming artist in the heart of the national folk scene in order to craft a stage persona that resisted gender and race-based stereotypes, garner and maintain creative and commercial success, and use her popularity to raise awareness of dire needs among Indigenous communities across North America in an era of racial reckoning and social change. By making the most of her time in New York – an experience marked by the artist’s fascination with the rock and rhythm and blues shows of 1950s Brooklyn as much as the Village performances of the 1960s folk era – cultivating allies among fellow artists, and supporting Indigenous causes, Buffy Sainte-Marie charted a rare path forward as an influential artist and activist whose story paints a complex portrait of New York’s folk revival and the creative influences, cultural locations, and power brokers that shaped it.
Excerpt From New York Women of Wit in the Twentieth Century
By Sabrina Fuchs Abrams
The question remains, why does women’s humor continue to be overlooked and undervalued? And why did these New York women of wit feel the need to mask their social critique through humor? The primary resistance to women’s humor goes back to false assumptions about feminine versus masculine behavior associated with the expression of intellect, aggression, and humor. Women were not supposed to “get” jokes, and they were certainly not expected to tell jokes.
Sarah Smith Tompkins Garnet: A Most Remarkable Suffragist
By Susan Goodier
Black women did not need white women to patronize, direct, organize, or financially support their efforts. They already had quite a few active suffragists, and several prominent leaders, including Sarah Garnet, and at least one organization in the city dedicated to women’s suffrage. In fact, virtually every Black women organization, established for whatever purpose—anti-lynching, racial uplift, integrated education, temperance—also supported women’s suffrage. It is the universality and intersectionality of Black women’s vision of equality and rights for women—as opposed to exclusion and limitation—that differentiates their suffrage activism from that of many white women’s organizations of the period.
Ono’s earliest performances took place in the Chambers Street Loft Series, which featured artists who had met in [John] Cage’s composition class at the New School. For this performance series, Ono conceived the idea of renting the loft of a hundred-year-old Italianate commercial building in Tribeca and paid the $50.50 monthly rent. Ono co-organized the series with the composer La Monte Young. Nonetheless, her works did not appear formally on the series program. And Ono found herself denied credit for her role in organizing and producing the series, which Young claimed as solely his own in the series invitations, programs, and oral history….Ono creatively responded to the challenge of her own noninclusion by staging dramatic guerilla performances.
Shirley Chisholm: Champion of Black Feminist Power Politics
Review by Michael Woodsworth
Chisholm entered Congress as a vocal opponent of the Vietnam War, a staunch defender of the Great Society, an advocate of expanded welfare benefits, and an unapologetic feminist. Despite her reputation as a “fiery idealist,” Curwood argues, she was also “ruthlessly pragmatic.” Chisholm was a coalition builder: she helped to found the Congressional Black Caucus as well as the National Women’s Political Caucus…. The 1972 presidential primary run remains Chisholm’s signature moment.… Chisholm may have been a transformational figure, but, as Curwood shows, she was also a product of her times. Her rise, accomplishments, and setbacks match, almost too perfectly, the arc of 20th-century American liberalism.
During her life, some members of the public drew connections between her antisemitism and her fervent anti-Zionism. But Woloch is right to separate these developments--there were Jews who rejected Zionism and many non-Jewish anti-Zionists who were not antisemitic. Gildersleeve pointed to her affection for Arab people and nations as the root of her anti-Zionism. This affection was, to be sure, inflected with Orientalism and the desire of some Progressives to remake Arab nations in the Protestant image. Still, she saw in Zionism the makings of bitter conflict in the Middle East. …Gildersleeve was active in the American Friends of the Middle East, a CIA-funded organization designed to cultivate closer ties between the U.S. and Middle East Arab nations… Digging deep into her controversial positions on Jews and Zionism, Woloch explains how the pieces of Gildersleeve’s worldview fit together.
