We are a manuscript collection, meaning that much of our materials are black and white, paper and ink items: letters and ledgers, deeds and diaries, wills and writs. However, if you know where to look, you can come across many bright, bold, beautiful items.
“Jesters” by Hale Woodruff. Linocut and screenprint.
Our current exhibit in the Wilson Special Collection Library’s fourth floor gallery space is Tiny Paintings: Handmade Artist Cards from the Charles Alston Collection. Charles Henry Alston (1907-1977) was an artist, educator, and arts advocate in the middle of the twentieth century, and kept up vigorous correspondence with his many friends, students, and colleagues.
This exhibit, created in concert with UNC Art Professor Dr. John P. Bowles, selects cards from the Charles Henry Alston Papers #04931. Learn about ways that artists in the 1940s-1960s used handmade greeting cards to share work with distant colleagues, to test new techniques, and to question social, political, and artistic norms.
“Merry Christmas Haiti” by unknown artist, 1949.“Prehistoric Images” by Hale Woodruff. Linocut.
Coincidentally, Alston and many of his close friends are better known for their work at the other end of the size spectrum: murals. Just across campus, the Ackland Art Museum is hosting Beyond Walls: Designs for Twentieth-Century American Murals (open through April 10th, 2016) featuring some of Alston’s large-scale mural work.
This unique opportunity to view Alston’s work – from miniature to immense – on UNC’s campus is only available until March 31st, 2016.
Tiny Paintings: Handmade Artist Cards from the Charles Alston Collection is free and open to the public during Wilson Special Collection Library’s regular business hours.
In our ongoing quest to engage audiences in new and different ways, we are pleased to unveil a project that we have been working on for the past few months. In partnership with the Google Cultural Institute’s series on Black History and Culture, we have developed an online exhibit of original collection materials titled Before I’m 25… Stories of African American Youth.
Before I’m 25 is a multimedia exhibit that uses our diverse collections to highlight the ways African American youths have shaped Southern history. Spanning over 150 years, it examines the lives of young African Americans through the lenses of freedom, military service, the pursuit of education, entertainment, and activism.
The Google Cultural Institute allows museums and archives throughout the world to share their collections with the online using sleek, innovative technology. As part of the Google Cultural Institute’s series on Black History and Culture, The Southern Historical Collection is in good company with partners ranging from the National Museum of African American History and Culture to the Gilder Lehrman Institute of American History. Each of over forty exhibits covers one niche of Black history and culture, from Alvin Ailey to Frederick Douglass, and from Black comic books to African American inventors.
We are excited to share this digital exhibit with you and hope that it enhances discussions by and about African American youth, and how history shapes our present day.
Back in 2011, when the Civil War Day by Day blog was in its infancy, a letter from the Edward Porter Alexander Papers, #00007 (a blog favorite) sparked a flurry of comments, when readers noticed the code present in the missive. The commenters with knowledge of the Chinook jargon Alexander used debated the wording and meaning of the secret message intended for his brother. After much back and forth the small group of engaged readers reached no consensus.
Four years later, Wilson Library staff received an e-mail from David D. Robertson, PhD, a consultant linguist at the University of Victoria, B.C., explaining how he used his expertise in the pacific northwest language to take a stab at his own translation. He reveals a message that if discovered would have been considered traitorous to the Confederacy. To read his interpretation of the message see his excellent blog post, which also summarizes the translations done by other readers and staff members before him.
Thank you to all the wonderful readers of the Civil War Day by Day blog for their work on this 150 year old mystery. And especially to Dr. Robertson for revealing Alexander’s wavering belief in Confederate success!
Back in 2011, when the Civil War Day by Day blog was in its infancy, a letter from the Edward Porter Alexander Papers, #00007 (a blog favorite) sparked a flurry of comments, when readers noticed the code present in the missive. The commenters with knowledge of the Chinook jargon Alexander used debated the wording and meaning of the secret message intended for his brother. After much back and forth the small group of engaged readers reached no consensus.
Four years later, Wilson Library staff received an e-mail from David D. Robertson, PhD, a consultant linguist at the University of Victoria, B.C., explaining how he used his expertise in the pacific northwest language to take a stab at his own translation. He reveals a message that if discovered would have been considered traitorous to the Confederacy. To read his interpretation of the message see his excellent blog post, which also summarizes the translations done by other readers and staff members before him.
Thank you to all the wonderful readers of the Civil War Day by Day blog for their work on this 150 year old mystery. And especially to Dr. Robertson for revealing Alexander’s wavering belief in Confederate success!
On Saturday, August 1, 2015, I had the honor of attending a ceremony for the presentation of the Congressional Gold Medal to the family of Sgt. James Andrew Felton (1919-1994), a Montford Point Marine. The Congressional Gold Medal is the highest civilian award bestowed by the United States Congress. The medal ceremony was held at the C.S. Brown Regional Cultural Arts Center and Museum in Winton, N.C.
Leading the proceedings was Mr. Curt A. Clarke, president of Chapter 14 of the Montford Point Marine Association. During his remarks, Mr. Clarke did an informal survey of the audience’s knowledge of the Montford Point Marines and their place in American history. He asked the attendees to raise their hands if, prior to that week, they had ever heard of the Montford Point Marines. Surprisingly, only about 20% of the audience raised their hands. Next, Clarke asked, “Who has ever heard of the Tuskegee Airmen?” About 90% of the audience raised their hands. This represents the Montford Point Marines’ unsung legacy and it underscored the need for recognition ceremonies such as the one honoring Sgt. Felton.
The family of Sgt. James A. Felton receiving the Congressional Gold Medal from a delegation of the United States Marines and the Montford Point Marines Association, August 1, 2015.
The Montford Point Marine Association has been working since 1966 to educate the public on the history of the “Montford Pointers.” In 2011, Barack Obama signedinto law the legislation that would award the Congressional Gold Medal to individual Montford Point Marines. Since then the Association has been working locally with surviving members of the Corps or with the families of deceased Montford Pointers to present medals and honor their distinguished service.
The program for the Congressional Medal Ceremony for Sgt. James A. Felton.
The Southern Historical Collection is proud to preserve the James and Annie V. Felton Papers, which includes some photographs and other documentation of Mr. Felton’s military service. Please check out the finding aid for more information about the Felton collection.
Contributed by Maurice Hines, Class of 2016, School of Library and Information Science at North Carolina Central University.
Floyd B. McKissick speaks.
P-4930/6 , in the Floyd B. McKissick Papers #4930, Southern Historical Collection of the University of North Carolina at Chapel Hill and the African American Resources Collection of North Carolina Central University.
All of the founding towns of the Historic Black Towns and Settlements Alliance (HBTSA) were founded in the mid-to-late 19th century and were profoundly influenced by the self-reliance philosophy of Booker T. Washington. Similarly, in North Carolina, there was a town founded by African Americans in the midst of the Civil Rights Era with its own utopian vision known as Soul City.
Soul City was founded in 1971 in Warren County off of Interstate 85 near the Virginia border. Its brainchild was famed Civil Rights leader, Floyd B. McKissick, a North Carolina native who witnessed the problem of Black out migration from rural areas to urban epicenters in North Carolina and other Southern states, as well as to northern cities. He believed that changes in farming practices and the attraction of better-paying jobs in the cities led to this migration. However, Blacks confronted different challenges in cities, where they competed with others for the same jobs in addition to racial and economic discrimination.
McKissick’s solution was to devise a city located at a distance from any major urban area that would be Black-owned and operated while also being open to all races. This was McKissick’s way of consolidating “Black power,” by combining Black economic and political power with the consciousness of self-determination and working for a greater good.
To this aim, he strategically made alliances while campaigning for the election and re-election of Republican President Richard Nixon in the 1970’s. Nixon would later pass the Urban Growth and Community Development Act that allowed the United States Department of Housing and Urban Development (HUD) to guarantee $14 million toward the establishment of Soul City. In addition, he sought to make alliances within the Black business community to invest in the project. He also consulted local universities and the federal and state governments on various municipal matters.
The Water Plant at Soul City.
P-4930/10 , in the Floyd B. McKissick Papers #4930, Southern Historical Collection of the University of North Carolina at Chapel Hill and the African American Resources Collection of North Carolina Central University.
McKissick’s vision mirrored that of Booker T. Washington and the towns associated with his legacy. Soul City was to be a catalyst for development in an economically depressed region. It was to be a “Free-standing” city that encouraged Black and other minority ownership. That is, a city in which residents had true freedom and opportunity for upward mobility; one that did not depend on others who have established themselves, rather one that was self-sustaining and an asset to others. In his words:
“The state of North Carolina will benefit economically by having a project like this. A project like this appeals to the self-interest of people. It opens thousands of opportunities, not just full employment, but upward mobility of employment to agree with the psychological man and his ego, to a great extent. Rather than throwing people together in a highly competitive society where there are only four or five leadership roles, Soul City opens up thousands of leadership roles…”
— Interview with Floyd B. McKissick, conducted by Jack Bass on December 6, 1973. Interview A-0134. Southern Oral History Program Collection (#4007)
The Decline of Soul City, 1979.
Folder 1810-1811 , in the Floyd B. McKissick Papers #4930, Southern Historical Collection of the University of North Carolina at Chapel Hill and the African American Resources Collection of North Carolina Central University.
Though Soul City did not succeed at meeting its goals due to years of litigation and negative press, its legacy demonstrates how African Americans have interpreted and
reinterpreted principles of self-determination from one generation to the next.
For more information on Soul City, check out these articles (#1, and #2), book (#4), video (#5), and pamphlet (#3) published in the North Carolina Collection.
Biles, Roger. “The Rise and Fall of Soul City: Planning, Politics, and Race in Recent America.” Journal of Planning History 4, no. 1 (February 1, 2005): 52–72. doi:10.1177/1538513204269993.
Contributed by Chaitra Powell, African American Collections and Outreach Archivist
William C. Covington in his uniform
The tales of African American first responders, over the years, are full of bravery, perseverance, strength, and principle. These men and women are at their best when society is at its worst. The Southern Historical Collection is always looking for ways to shine light on these important figures in our collective history.
Starting in March of 2015, we have had the pleasure of working with one of Charlotte’s early African American police officers, Mr. William C. Covington. We want to feature Mr. Covington on this blog post as a way to show how important it is to be cognizant of gaps in the historical record and do our best to address them. We also think that it is quite timely to hear a retired police officer’s perspective on the role of police officers in African American communities.
Mr. William C. Covington was born February 26, 1926 in Charlotte, NC. He attended Belleville School (K-6), West Charlotte High School (7-12) and Johnson C. Smith University, where he graduated with a degree in Biology in 1950. Shortly after graduation, he was drafted into the Army and stationed at Fort Eustis in Virginia, and spent some time abroad in Germany.
By 1953, he had moved back to the States, to a harsh racial climate and meager job prospects. He used his GI Bill to study photography in New York City, like his friend James Peeler. However, he was unable to use the credential to earn a sufficient living for himself and his family. Covington reluctantly applied to the Charlotte police department and began his career in 1954.
Covington and his fellow African American police officers patrolled Charlotte’s seven African American neighborhoods on foot. He remembers how he used to help people by maintaining order in public places as well as the support and protection of his community; even when he had to arrest someone.
Although, he was made to feel insignificant by the white officers, he found a profound brotherhood among the African American policemen. The men helped to form the North Carolina Organization of Black Police Officers which provided support and advocacy for African American police officers who were constantly feeling the brunt of unjust policies. For example, African American police officers were not supposed to arrest white criminals and they were never promoted or given raises, even if they had college degrees or exemplary records of service. Covington was a part of the team that successfully sued the Charlotte-Mecklenburg police department for discrimination in the 1970’s.
The full one hour and forty five minute oral history session with retired policeman, Mr. William Cecil Covington, is currently being processed at the Southern Historical Collection. Please contact us directly if you are interested in mediated access to this content; hopefully it is the beginning of much more material related to the history of African American first responders in the American South.
Contributed by Chaitra Powell, African American Collections and Outreach Archivist
William C. Covington in his uniform
The tales of African American first responders, over the years, are full of bravery, perseverance, strength, and principle. These men and women are at their best when society is at its worst. The Southern Historical Collection is always looking for ways to shine light on these important figures in our collective history.
Starting in March of 2015, we have had the pleasure of working with one of Charlotte’s early African American police officers, Mr. William C. Covington. We want to feature Mr. Covington on this blog post as a way to show how important it is to be cognizant of gaps in the historical record and do our best to address them. We also think that it is quite timely to hear a retired police officer’s perspective on the role of police officers in African American communities.
Mr. William C. Covington was born February 26, 1926 in Charlotte, NC. He attended Belleville School (K-6), West Charlotte High School (7-12) and Johnson C. Smith University, where he graduated with a degree in Biology in 1950. Shortly after graduation, he was drafted into the Army and stationed at Fort Eustis in Virginia, and spent some time abroad in Germany.
By 1953, he had moved back to the States, to a harsh racial climate and meager job prospects. He used his GI Bill to study photography in New York City, like his friend James Peeler. However, he was unable to use the credential to earn a sufficient living for himself and his family. Covington reluctantly applied to the Charlotte police department and began his career in 1954.
Covington and his fellow African American police officers patrolled Charlotte’s seven African American neighborhoods on foot. He remembers how he used to help people by maintaining order in public places as well as the support and protection of his community; even when he had to arrest someone.
Although, he was made to feel insignificant by the white officers, he found a profound brotherhood among the African American policemen. The men helped to form the North Carolina Organization of Black Police Officers which provided support and advocacy for African American police officers who were constantly feeling the brunt of unjust policies. For example, African American police officers were not supposed to arrest white criminals and they were never promoted or given raises, even if they had college degrees or exemplary records of service. Covington was a part of the team that successfully sued the Charlotte-Mecklenburg police department for discrimination in the 1970’s.
The full one hour and forty five minute oral history session with retired policeman, Mr. William Cecil Covington, is currently being processed at the Southern Historical Collection. Please contact us directly if you are interested in mediated access to this content; hopefully it is the beginning of much more material related to the history of African American first responders in the American South.
This year marks the close of the Sesquicentennial (150th) commemoration of the American Civil War, but it also marks the anniversary of the founding of many important institutions in the African American community, as many black churches trace their origins to this time around the end of the Civil War.
Prior to Emancipation, white southerners exerted control over African Americans in nearly every sphere of society, including religious worship. Slaves and free people of color were treated as second-class members of most churches, relegated to sitting in balconies or galleries of many churches, without much say in church affairs. Also, during slavery, many sermons were layered with messages emphasizing the obedience of slaves to their masters. But as freedom took hold for African Americans through Emancipation after the Civil War, many congregations began to split along racial lines and the institution of separate black churches emerged.
As a result of the Civil War, more than 300,000 formerly enslaved people in North Carolina —roughly a third of the state’s population—gained their freedom. Over 5,000 of these freedmen were in Orange County, with over 400 of these individuals in the town of Chapel Hill. There was great upheaval and movement as many of the newly free left their former masters and mistresses. Several first hand accounts of the war’s end describe an exodus of African Americans from the town. The same accounts indicate that some of those who left later returned.
Here in Chapel Hill, at least two historically African American churches were founded around the end of the war: St. Paul A.M.E. Church (founded in 1864) and First Baptist Church (1865).
The Southern Historical Collection preserves an important piece of the story of the founding of First Baptist Church, within the minute books of the University Baptist Church. The congregation of the University Baptist Church (which was simply called the Baptist Church back then) included white members, enslaved men and women, and free people of color.
An entry in these minute books, dated September 3, 1865, states, “On motion it was unanimously voted that the colored patrons of this church be allowed to withdraw from the church and organize a church to themselves.” Several pages later in the minutes, it was also noted, “Four members have been dismissed by letter besides sixty-one colored members dismissed in September for the purpose of forming a separate church. This separate church, known as the Colored Baptist Church of Chapel Hill, is now in an acceptable operation and hopes are entertained of its doing well.”
“List of Col. Female Members, C.H. Baptist Ch.,” from University Baptist Records, #4162, Southern Historical Collection, Wilson Library, UNC Chapel Hill.
The congregation of the new Colored Baptist Church initially met in an old schoolhouse on Franklin Street in Chapel Hill, known as the “Quaker Building,” until a church building could be built. Rev. Eddie H. Cole served as the church’s first pastor. The church changed names several times over the years, from Colored Baptist Church to First Baptist Church, then to Rock Hill Baptist Church and then back to First Baptist Church. This September will mark the 150th anniversary of the founding of First Baptist Church in Chapel Hill.
Over the last few years the SHC has been collaborating with Karida Brown (Ph.D. candidate at Brown University) and many Appalachian families on the Eastern Kentucky African American Migration Project (EKAAMP), which documents peoples’ lives in eastern Kentucky and their tale of migration into and out of the communities there. The wonderful stories shared by the endlessly generous people who grew up in these small towns inspired the creation of Gone Home: Race and Roots through Appalachia–an exhibit hosted in Wilson Library’s Melba Saltarelli Exhibit Room.
The exhibit explores an often forgotten part of American History. It shares part of the story of the Great Migration of African Americans out of the Deep South and into coal mines of Appalachia. After the mining industry collapsed, the people who grew up there left again. The exhibit explores what home means to a community that sometimes spent only one generation in Appalachian America.
The exhibit opens on Monday, and we hope that during its life you’ll come to share our enthusiasm for these stories. You can learn more about EKAAMP on its website, and we hope to see you here between April 27th and July 31st 2015.
