Yes, There Are Women of Color in the DAR

Posted in Articles, Barack Obama, History, Media Archive, United States, Women on 2021-08-21 03:16Z by Steven

Yes, There Are Women of Color in the DAR


Rosa Cartagena

Reisha Raney at the headquarters of the DAR’s Maryland chapter. Photograph by Lauren Bulbin

A Maryland researcher—and relative of Thomas Jefferson—is exploring their stories.

Reisha Raney had never listened to a podcast when she decided to start one last year. A mathematician who runs a systems-engineering company in Fort Washington, Raney has, as a side project, spent years researching women of color who have joined the Daughters of the American Revolution. She was drawn to this topic for one obvious reason: Raney herself is a Black member of the DAR.

To Raney, the backgrounds of people like her—which often involve disturbing relationships between enslavers and the enslaved—represent an important aspect of our past. So after a two-week crash course in podcasting, she launched Daughter Dialogues, which features her interviews with current DAR members. “I had no expectation to ever run into any of these other Black women” in the society, she says. “We were so scarce that I expected to be the only one in the room all the time.” In fact, that hasn’t been the case; she has so far found and interviewed 22 women of color. Still, that’s a tiny fraction of the DAR’s 180,000-plus membership. (The group doesn’t keep track of racial demographics.)…

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A complicated family history places black Md. woman in DAR’s ranks

Posted in Articles, History, Media Archive, Slavery, United States, Women on 2013-07-05 09:57Z by Steven

A complicated family history places black Md. woman in DAR’s ranks

The Washington Post

Darryl Fears

Reisha Raney’s role in Friday night’s Daughters of the American Revolution ceremony for the military was minor. She carried Virginia’s flag in a procession that walked a few steps down a carpeted aisle at Constitution Hall and then stood perfectly still.

But for Raney, an African American raised in Prince George’s County, it was one of the most pivotal moments in her life. Her place in the DAR, a predominantly white organization whose annual convention at Constitution Hall in the District ends Sunday, was proof of her extraordinary family history.

The group certified research that traced Raney’s roots to William Turpin, a patriot who fought against the British in the Revolutionary War. Turpin’s mother was Mary Jefferson, the aunt of the nation’s third president, Thomas Jefferson.

Raney respects her ties to Jefferson, but he’s not the reason the 39-year-old Fort Washington resident went to a beauty salon, slipped on a flowing white gown and smiled like a beauty-pageant contestant as she walked the halls of a group that at one time barred black people.

She was honoring William Turpin’s son, Edwin, Jefferson’s second cousin, who purchased a slave, Mary, and married her in Canada. The two lived in neighboring houses on a plantation in Goochland County, Va. The houses were burned when word got out, and then were rebuilt, according to a family memoir. Before his death in 1868, Edwin wrote in a will that the children he had with “my woman Mary” were to be free…

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Black woman rises to leadership in Daughters of the American Revolution

Posted in Articles, History, Media Archive, United States on 2013-05-31 03:25Z by Steven

Black woman rises to leadership in Daughters of the American Revolution


Donovan X. Ramsey

This month, Autier Allen-Craft was elected to the position of regent in the Norwalk–Village Green chapter of the Daughters of the American Revolution (DAR) in Connecticut. Allen-Craft, a black woman, says the organization has come a long way since its years of controversy related to racial exclusion.

Allen-Craft rose up the ranks in the organization, serving as vice regent of her Connecticut chapter two years ago before being elected to her current, high-level position. Just a few decades prior, she began the search into her family tree that would eventually lead her to membership in DAR.

“I attended Benedict College in South Carolina and I while I was there I lived with my maternal grandmother,” Allen-Craft told theGrio. “I was always interested in why my older ancestors looked they way they did. They were very fair. So I began to ask her questions about who her parents were, and who her grandparents were, and she would tell me as far back as she could remember.”

Before long, Allen-Craft’s curiosity led her to the South Carolina archives in Columbia.

An amazing ancestral discovery

After years of research, in about 1990, she stumbled upon records of her great-great grandfather — a white plantation owner, who was her third-great grandfather. She says after getting over the initial shock, she looked deeper into his ancestry and found that his grandfather, her fifth-great grandfather, had fought in the American Revolution. “He was one of the few plantation owners that would claim his offspring with a black woman,” she said of her great-great grandfather. “Because of that, I’ve been able to trace back as far as I have.”

According to historical record, blacks played a significant role the American Revolution. One of the first “martyrs” of the American Revolution was Crispus Attucks, a man of African Descent who was killed in the Boston Massacre. Black Minutemen fought at the battles of Lexington and Concord as early as April 1775. And when Rhode Island needed soldiers, the state legislature passed a law in 1778 that said “every able-bodied Negro, mulatto, or Indian man-slave” could fight. An estimated 200 men enlisted with the promise of freedom as a reward…

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We Need to Learn More About Our Colorful Past

Posted in Articles, History, Media Archive, United States on 2013-01-16 22:36Z by Steven

We Need to Learn More About Our Colorful Past

The New York Times

Maurice A. Barboza, Founder
Black Patriots Foundation

Gary B. Nash, Professor Emeritus of History
University of California, Los Angeles

Back in 1925, American society tended not to advise young white males about the consequences of intimacy with the black maid. Even if the 22-year-old Strom Thurmond considered himself a father, the standards of the time did not require him to give the daughter born of that intimacy any love, support or acceptance. He did, however, irretrievably give her his bloodline.

Essie Mae Washington-Williams, the offspring of Mr. Thurmond and his family’s black maid, 16-year-old Carrie Butler, recently announced that she intended to join the Daughters of the American Revolution based on her Thurmond bloodline. Reared apart from her father, Ms. Washington-Williams did not have the same privileges as Mr. Thurmond’s white children during his life, yet she is seeking the right to some of the privileges of her lineage.

She is not the first to do so. Ms. Washington-Williams said she was motivated by the battle of Lena Santos Ferguson to join a Washington chapter of the organization and by Ms. Ferguson’s quest to honor black soldiers. Ms. Ferguson’s grandmother, a black Virginia woman, had married a white man from Maine whose ancestor, Jonah Gay, was a patriot. In the 1980’s, Ms. Ferguson fought a four-year legal battle for full membership and to enter her local chapter. It wasn’t until the organization was faced with the potential loss of its tax-exempt status in Washington that she was permitted to join.

Perhaps more significantly, Ms. Ferguson demanded, and received, a settlement agreement that bars discrimination and requires the D.A.R. to identify every African-American soldier who served in the Revolutionary War. It was important to Ms. Ferguson that black women know of their ancestors’ contribution to the founding of this nation and that they embrace it…

…The settlement required the D.A.R. to do historical and genealogical research to find the names of black soldiers who fought in the Revolutionary War. Yet, while doing this research, the D.A.R. has failed to use census records and other historical documents that could help identify the races of soldiers. It has also used a narrow classification system for race, one that increases the potential for underreporting: the D.A.R. includes only men described in historical records as “black,” “Negro” or “mulatto,” on their lists of black soldiers. However, whites of the period used a far greater range of colors to describe African-Americans. They meticulously recorded color distinctions among slaves: labels like “brown,” “yellow,” and “copper” (among others) were used consistently in advertisements for the return of runaways. Excluding those “colored” patriots puts them off-limits to prospective black D.A.R. members who might otherwise make the connection.

Yielding to pressure, in 2001, the D.A.R. published “African-American and American Indian Patriots of the Revolutionary War.” The number of names grew to 2400 names from 1,656, including an additional 744 previously assumed to be “white.” But there are still many more African-American soldiers to be identified, and while it acknowledges a handful of “brown” soldiers as black, as well as many “yellow” ones, the D.A.R. still holds to a narrow definition of an African-American.

This may give a clue to the D.A.R.’s resistance: when confronted with 64 “brown” soldiers who could have sired members, the organization conceded that as many as 57 may be listed in its index of proven Revolutionary war soldiers (patriots whose descendants became D.A.R. members). Yet, for generations, descendants of “brown” patriots married “light” or “white” mates, thus increasing the chances that white society, including organizations like the D.A.R., would be a safe harbor for their offspring. When the lists are complete, many people whose families assimilated into white society and cloaked their African heritage may learn, for the first time, of their complicated ancestry

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Peggy Pascoe’s What Comes Naturally: Miscegenation Law and the Making of Race in America and the Use of Legal History to Police Social Boundaries

Posted in Articles, History, Law, Media Archive, United States on 2013-01-16 20:34Z by Steven

Peggy Pascoe’s What Comes Naturally: Miscegenation Law and the Making of Race in America and the Use of Legal History to Police Social Boundaries

Michigan State Law Review
Volume 2011, Issue 1 (2011)
pages 255-261

Kristin Hass, Associate Professor of American Studies
University of Michigan

“‘Being black is not the only reason why some people have not been accepted . . . .’”

In 1980, Lena Santos Ferguson first sought membership in one of the thirty-nine D.C.-area chapters of the Daughters of the American Revolution (DAR). After three years and a great deal of struggle, Santos Ferguson was begrudgingly granted a limited membership-at-large. This meant that she was not a voting member and did not belong to any local chapter—the center of DAR activity. Despite having the same well-documented genealogical documentation that granted her nephew easy entry to the Sons of the American Revolution, Santos Ferguson met fierce resistance from local and national DAR bodies.

A few years earlier, in 1977, Karen Farmer had, in theory, broken the racial barriers of the DAR when she became the first African American to be accepted for membership in the organization. But, Farmer’s acceptance in a Detroit chapter did not help Santos Ferguson. It probably hurt; together Farmer and Santos Ferguson may have looked like a trend.

In 1984, when the Washington Post ran a front-page story under the headline “Black Unable to Join Local DAR,” the organization’s president general, Sarah King, had a very revealing response to the problem of Lena Santos Ferguson’s membership. King said, “‘Being black is not the only reason why some people have not been accepted into chapters . . . . There are other reasons: divorce, spite, neighbors’ dislike. I would say being black is very [far] down the line.’” This, of course, does not deny that being black is a reason for blocking admission to the DAR; it just claims that it might not be the most pressing reason. For King, the distance between a reasonable request and Santos Ferguson’s attempt to join “the society” is indicated by her insistence that “‘[b]eing black is not the only reason.’” It is as if she was unable to understand that this statement still assumes that being black was reasonable grounds for barring someone from membership.

Certainly King did not deny that African Americans had served in the Revolutionary War. In fact, in the first Post story, she mentioned the Rhode Island Reds and told the reporter, “‘See if you can find me one . . . . We want them [blacks], but I do think the lines should have integrity and legitimate descent. I don’t think you can have it any other way.’” This language, of course, was highly charged. “‘Integrity and legitimate descent’” did not refer to high-quality genealogical research; instead, it referred to the antebellum legal mechanisms by which African Americans were denied the right to marry. Further, it evoked this legal history to continue at the end of the 20th century to deny African Americans access to the kind of full cultural citizenship that the DAR worked to police. In 1979, two years after Karen Farmer successfully joined the DAR, the society revised its application process to include an added requirement—proof of marriage going back each generation. In 1984, the DAR National Congress proposed going one step further by amending the bylaws to include the language that only “‘legitimate’” descendants were eligible for membership. This would have serious consequences for African Americans wanting to join.

The DAR’s interest in rules—and in this intense policing of the boundaries of its membership—was new. From its founding in 1890, at the start of the first great memory boom in the United States, until the 1940s, the greatest obstacle to membership was the invitation of two sponsors. The rules about establishing a paper trail for a direct (not a “‘legitimate’”) lineage were far looser. It is also worth noting that the DAR requirements for membership understand service in the Revolutionary War rather broadly. Its definition includes civil service, political service, and what the DAR calls patriotic service, which includes: “[m]embers of the Boston Tea Party”; “[d]efenders of forts and frontiers”; “[d]octors, nurses, and others rendering aid to the wounded (other than their immediate families)”; “[m]inisters who gave patriotic sermons and encouraged patriotic activity”; and among other things, “[f]urnishing a substitute for military service.” Under the 1984 rules, then, you could join the DAR because your relative sent a slave to fight in his place, but you could not join the DAR if you were a descendant of that slave because he would have been unable to be legally married and therefore unable to produce “‘legitimate’ descendents.”…

…The DAR’s insistence that all women worthy of membership in either society were the products of legally sanctioned marriages harkens back to a past in which sexual racial mixing, or amalgamation or miscegenation, was not only not a topic of polite conversation, but was also a subject of great anxiety, especially for white women invested in defining a national family in particular highly racialized terms—a past in which it was unthinkable for someone like Lena Santos Ferguson to ask for membership, a past in which shame was the only imaginable response to the kind of relationships that would lead a person like Santos Ferguson to think that she deserved to be recognized as part of the national family that the DAR helps to name and shape.

Of course, the DAR’s policies and logic did not go unnoticed in 1984. Both Santos Ferguson and the Council of the District of Columbia initiated legal action and the major newspapers followed the story. A reading of the response to the Santos Ferguson case in the Washington Post reveals both a clear indignation about the prejudice Santos Ferguson faced and an avoidance of the obvious lurking question of miscegenation. Only one op-ed piece in the Washington Post directly addressed this question. Historian Adele Logan Alexander writes, “What is ignored (by the DAR and in Washington Post articles as well) and seems almost impossible for white Americans to accept, discuss, or articulate, is miscegenation.” She continues, “[n]o, formal marriages between slaves were not permitted prior to the Civil War, but more important, marriage and even cohabitation between the races was forbidden by law in most states from colonial times. In many jurisdictions these bans remained in force until 1967.” For Alexander, what needs to be said is that:

No other people on earth display greater variation in skin color, facial structure or hair texture than we do, yet white America hesitates to admit why this is so. Certainly in our country’s early history some few black men sired children by white women, but more commonly we twentieth century black Americans are descended, somewhere along the line, from black women who were sexually coerced by white men.

Alexander is interested in this obvious, unspoken truth in the context of the DAR. She writes,

[t]he tough question then is not so much whether the DAR members accept the handful of black women who will join the organization and who, for the most part (other than skin color) will greatly resemble the present members in education and background . . . but rather how they will deal with these women whose presence must continually remind them of the illicit, coercive and often violent acts of their mutual forefathers to whose valiant patriotic deeds their organization is dedicated.

Peggy Pascoe’s brilliant 2009 What Comes Naturally: Miscegenation and the Making of Race in America offers a dense web of explanatory tools for understanding how laws about marriage have been mobilized to police the boundaries of not only marriage itself but of ideas about what constitutes full cultural citizenship and who should have access to it…

Read the entire article here.

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For Daughters of the American Revolution, a New Chapter

Posted in Articles, History, Media Archive, United States on 2012-07-05 02:17Z by Steven

For Daughters of the American Revolution, a New Chapter

The New York Times


Sarah Maslin Nir

Olivia Cousins can trace her family in the United States to a soldier who joined the rebelling colonists when he was just 17. But when a friend suggested she join the Daughters of the American Revolution, an organization whose members can prove they are related to someone who aided the rebels in 1776, Dr. Cousins nearly laughed.

Dr. Cousins is black. And the D.A.R., as it is commonly called, is a historically white organization with a record of excluding blacks so ugly that Eleanor Roosevelt renounced her membership in protest.

Yet last week, in a circa-1857 stone chapel in Jamaica, Queens, Dr. Cousins was named an officer in a small ceremony establishing a new chapter. Her daughter took photos. The pictures documented a singular moment for the D.A.R., founded in 1890: 5 of the 13 members of the new chapter are black.

Perhaps more strikingly, the Queens chapter is one of the first in the organization’s nearly 122-year history that was started by a black woman: Wilhelmena Rhodes Kelly, from Rosedale, who is also its regent, or president. Ms. Kelly traces her origins to the relationship between a slaveholder and a slave, who appear to have considered themselves married, and her new position is part of a remarkable journey for both her family and the organization.

“My parents understood that they were Americans and that they were a real important part of the American story,” said Dr. Cousins, who, like the other members, is a passionate student of genealogy. Her Revolutionary War ancestor was a free man of mixed race. “Their whole thing was that segregation is unacceptable,” she said of her parents. For her, she said, “de facto segregation was unacceptable.”…

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