Transcript: At school, when we interacted, initially, signing was not allowed, that we’d be punished if we used signing. We only signed when we knew the teachers weren’t looking. We hid our signs. But when we were outside of school, we used sign freely. When groups of us went on trips, we signed. So, for me, I didn’t sleep at the school. I commuted back and forth between home and school on the train and it was a lot of fun. When class was over, at 2:30, we couldn’t wait to get together and get on the train. You know, in New York City, we had an area where we would all meet that was well known, under the 14th Street train. We’d gather and converse and just have a great time. I enjoyed that so much. We didn’t have student clubs or groups, so that time at 14th Street was what we did. We met as a group and had a good time together. Also, we did have sports teams. They were run by Deaf clubs. So, interacting and spending time in that setting exposed me to many great things.
When she was growing up in Harlem in the 1940s, Reverend Malika Leigh Whitney played a lot of street games, like hopscotch, jacks, stick ball, and stoop ball. But she loved jumping Double Dutch the most.
Two Black Harlem police officers, Mike Walker and Ulysses Williams, founded the first Annual World International Double Dutch competition in 1974. Having grown up watching Black girls play the two-jump-rope game throughout their neighborhood, Walker and Williams wanted to encourage more girls to play. They created a rule book for the game, and incorporated aspects of other sports (like compulsory tricks, speed testing, and freestyle). They also established the international tournament and a citywide league. Walker and Williams lobbied physical education teachers in the city’s intermediate schools to incorporate the sport into their classes, and encourage girls to join the league where they could enjoy the low-cost sports pastime.
The Eighth Annual World International Double Dutch competition took place at Lincoln Center in 1981. It had grown dramatically since two New York City police officers began the tournament in 1974.
In the 1970s and 1980s in New York City, many Black and Latinx neighborhoods were impoverished and their residents were struggling. Some landlords decided they could make more money by burning down their buildings—where people had been living—than by renting them out to individuals and families. This led to many dangerous fires, especially in the South Bronx. Once the fires were put out, they left behind damaged buildings and piles of rubble. Nonetheless, there were families and children living, growing, and playing in these areas.1
According to New York’s Black newspaper the Amsterdam News, Double Dutch is “a skip-rope activity in which two ropes are turned in eggbeater fashion by two rope turners while a third person jumps within the moving ropes.”1 Double Dutch was a joyful form of exercise and in some cases competition. This image likely came from a Double Dutch tournament at Lincoln Center in New York.
Born in 1948, Iris Morales was the child of Puerto Rican migrants to New York. Morales’ political development began early as she recognized the barriers her parents faced in trying to access their rights as citizens. “As a child of migrants,” she would later recall, “we don’t speak the language, we don’t know how to navigate the court system, we don’t know how to access our rights.” In addition to her parents’ struggle in New York, Morales also learned the depths of inequality and segregation by watching “the horrific TV images of the civil rights movement.” She discussed the movement with her friends in the Student Nonviolent Coordinating Committee (SNCC), and acted in a school play produced by an NAACP youth group. She also participated in the 1964 student boycott of New York City’s schools, and worked as a tenants’ rights organizer.1
Located near the town of Hunter, New York, in the Catskill Mountains (a few hours from New York City), Camp Jened was unusual at the time for its focus on Disabled campers.1
The grounds of Camp Jened included a river, a lake with a dock for boating and places to row, swimming facilities, and a stream that was great for fishing.1 Camp Jened also had a large grassy field where campers and counselors gathered to play baseball.
On February 3, 1964, an estimated 464,400 students - almost half the city’s enrollment - boycotted New York City’s segregated school system. Getting that many people to stay out of school and walk on picket lines in front of schools, all peacefully, required a great deal of work. So did organizing Freedom Schools, where children who were out of school could be safe, have meals, and learn.
This proposal for a Freedom School in the North comes after Freedom Summer (1964) in Mississippi and after some of the school boycotts in New York, Boston, and Chicago. It shows Baker’s approach as a teacher. Students at the Freedom School would examine why the boycotts took place, how segregation in the South and the North were similar, and how they experienced racism in places like New York. The outline also shows her insistence that northerners recognize and examine racism on their home terrain, not only in the Jim Crow South.
Camp Jened was a private camp, and it charged campers’ families for attendance. Founders Leona Burger and Honora Rubenstein reported that they kept the fees as low as possible. But not everyone could afford to pay these fees.1
For Camp Jened to be accessible to Disabled children and adults, staff and counselors had to work well with campers. Some of the staff at Camp Jened were disabled themselves, but all received training in how to support Disabled youth and adults.1
Camp Jened was located in the northern Catskills, on over 250 acres (which is about ⅓ the size of Central Park, or as big as 250 football fields) with 22 buildings near the town of Hunter, New York. The camp’s founders designed it to welcome Disabled children and adults, who did not often have access to summer camps and outdoor recreation. Camp Jened was the first camp of its kind for Disabled youth in New York and first opened in July 1953. It ran until August of 1977, and then reopened in 1980.1
The Brownies’ Book included different kinds of writing, visual art, and photography by adults. But it also included letters from readers. Black children from around the United States who read the magazine sometimes wrote back.1 What they chose to write about tells us what The Brownies’ Book meant to them and what was happening in their lives.
The NAACP and W.E.B. Du Bois created The Brownies’ Book to speak directly to Black children about the world and their lives. The images in the magazine were a key part of how the magazine worked to help its readers know (in the language of the time) that “being ‘colored’ is a normal, beautiful thing.” The creators also gave this issue the title “I am an American Citizen.”1
Here are a few pages from the first issue of the magazine. The editors of the magazine made many choices about their publication. They chose the text and articles, the images, the design, and more. Looking carefully at what they produced helps us think about their goals for the publication.
