{"id":1555,"date":"2013-01-31T15:31:14","date_gmt":"2013-01-31T19:31:14","guid":{"rendered":"http:\/\/willistonblogs.com\/archives\/?p=1555"},"modified":"2016-10-12T10:22:21","modified_gmt":"2016-10-12T14:22:21","slug":"the-center-of-all-days","status":"publish","type":"post","link":"https:\/\/willistonblogs.com\/archives\/the-center-of-all-days\/","title":{"rendered":"The Center of All Days"},"content":{"rendered":"

Williston Northampton’s Upper School hears an annual lecture on some aspect of school history.\u00a0 The event is popularly known as the “button speech,” even though most years no mention is made of Samuel and Emily Williston’s button-derived philanthropy at all.\u00a0 On January 30, 2013, Archivist Rick Teller ’70 spoke about diversity issues.<\/em><\/p>\n

\u2022\u00a0\u00a0\u00a0\u00a0\u00a0 \u2022\u00a0\u00a0\u00a0\u00a0\u00a0 \u2022\u00a0\u00a0\u00a0\u00a0\u00a0 \u2022<\/p>\n

Good morning.\u00a0 I\u2019m here to talk about Diversity in Williston Northampton\u2019s past.\u00a0 How did we get to where we are?\u00a0 Perhaps I should warn you: what you\u2019re about to hear will not always be pretty.\u00a0 History, including our own, shouldn\u2019t come with perfume or blinders.<\/p>\n

It is hard to pin down when Williston first enrolled students of color.\u00a0 Student records simply no longer exist prior to the 1860’s.\u00a0 But it appears that African American students first began to attend Williston sometime in the 1870s.\u00a0 I can\u2019t tell you who our earliest African American student was.\u00a0 The first I can name is Robert Bradford Williams, who arrived in the fall of 1877 and graduated in 1881.\u00a0 Williams was from Augusta, Georgia.\u00a0 He was a prot\u00e9g\u00e9 of Miss Lucy Laney, who ran an Augusta school for black children, and who worked tirelessly to find places in Northern schools for students of promise.\u00a0 Miss Laney managed to get funding for Williams from the Reverend Joseph Twichell, a prominent Hartford clergyman and close friend of Mark Twain.<\/p>\n

<\/p>\n

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The Fisk Jubilee Singers in Easthampton, 1880 (Click all images to enlarge)<\/figcaption><\/figure>\n

We don\u2019t know much about Williams\u2019 time at Williston, except that he won prizes in public speaking.\u00a0 But his later life is worth a brief mention: He attended Yale, class of 1885, then spent 4 years touring with the Fisk Jubilee Singers, a choral group based at Fisk University in Nashville, one of the nation\u2019s oldest and finest historically black colleges.\u00a0 Williams\u2019 first exposure to the Jubilee Singers had been right here in Easthampton, where they had performed at the Methodist Chutch in 1880.\u00a0 With the choir he toured Australia and Europe, and sang for Queen Victoria.\u00a0 In 1891 he emigrated to New Zealand, where he had a distinguished legal and political career.<\/p>\n

In the 1880’s we start to find photographic evidence of increasing numbers of African Americans here.\u00a0 When names can be connected to photographs, we can refer to the student newspaper, The Willistonian, first published in 1881, and to a variety of short-lived senior class magazines, and discover that students of color participated in such activities as debate, and on athletic teams.<\/p>\n

We have student academic transcripts.\u00a0 In the late 19th and early 20th centuries some were marked \u201ccolored.\u201d\u00a0 But only now and then; there was no consistency to it.\u00a0 Why?\u00a0 Does it identify a special bigotry on the part of Williston Seminary?\u00a0 Or did it simply reflect the times?\u00a0 For the situation here may have been better than at some other schools.<\/p>\n

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Charles Fred White (l.) on the Adelphi Debating Team of 1907-08 (The Log, 1908)<\/figcaption><\/figure>\n

Take, for example, the case of Charles Fred White<\/a><\/strong>.\u00a0 White was born in 1876.\u00a0 When he was 15, his father forced him to leave school and find work.\u00a0 In 1898 he served as corporal in a black regiment during the Spanish-American War, and saw action with Teddy Roosevelt in Cuba.\u00a0 After the war he achieved national notoriety as an outspoken critic of the conditions under which African American soldiers served.\u00a0 Determined to complete his education, he enrolled at Phillips Exeter, but was expelled when Southern whites there objected to his presence.1<\/sup>\u00a0 In 1906, at the age of 30, he enrolled in the 10th grade at Williston Seminary.\u00a0 Consider what it must have been like to be a 30-year-old African American combat veteran in a mostly white sophomore class.<\/p>\n

Throughout his life Fred White had written poetry.\u00a0 In 1908, while still a Williston student, he published a collection of 101 poems entitled Plea of the Negro Soldier,2<\/sup> the title poem of which addressed the status of black soldiers and veterans.\u00a0 White modeled his writing on that of the African-American poet Paul Laurence Dunbar, but I find his best work is, in many ways, superior to Dunbar\u2019s.\u00a0 It is less sentimental; it does not resort to dialect; and it is angrier.\u00a0 Here is an example:<\/p>\n

Shall we, who know no other home,<\/em>
\nWho speak the native English tongue,<\/em>
\nSubmit to wrong without a groan<\/em>
\nAnd leave a serf\u2019s lot to our young?<\/em><\/p>\n

No!\u00a0 We shall not.\u00a0 Not even beast<\/em>
\nWill be abused without a show<\/em>
\nOf protest.\u00a0 We must be released;<\/em>
\nWe must strike some decisive blow.<\/em><\/p>\n

If we betray our fathers\u2019 trust<\/em>
\nBequeathed to us upon their death<\/em>
\nIn civil war, may our base dust<\/em>
\n<\/code>Receive but curse from human breath.<\/em>3<\/sup><\/p>\n

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Handbill for a student minstrel show, 1878<\/figcaption><\/figure>\n

While Williston may have been generally accepting of African American students, there were frequent, even daily indignities.\u00a0 This was no more than a reflection of what was happening in American society beyond the campus fence, ranging from general discrimination in the Northeast to outright apartheid in the South.\u00a0 One can only imagine how a black student in the 1880’s or \u201890’s might have responded, for example, to the frequent student minstrel shows, in which whites darkened their faces, donned rags, and performed sketches heavy on parody dialect and ethnic jokes.\u00a0 These shows were a major part of middle-class white entertainment for the better part of a century.<\/p>\n

Or consider Thomas Montgomery Gregory, class of 1906.\u00a0 Gregory was one of those great all-round students: academic first in his class, champion debater, athlete, editor of the newspaper, president of the senior class, and future Harvard man.\u00a0 Despite the universal respect he apparently commanded, his race made him ineligible for membership in any of Williston\u2019s five fraternities.\u00a0 To pile insult on insult, when he and several unclubbable friends attempted to found their own frat, members of the established clubs went out of their way to block the effort.4<\/sup><\/p>\n

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Football, 1891. Williston teams were integrated as far back as the 1880s.<\/figcaption><\/figure>\n

In 2001 I received a letter from Dave Wilder, class of 1936, accompanied by a clipping from the New York Times concerning so-called \u201cgentlemen\u2019s agreements,\u201d whereby teams would leave their black athletes at home when they played all-white schools.5<\/sup> The practice was common in American colleges during the first half of the 20th century.\u00a0 Wilder wanted to know how pervasive it had been among private schools.\u00a0 He recalled an incident from his senior year, in which a basketball player, George Wharton, was told not to travel to an away game because the host school would not play integrated teams.\u00a0 Wharton got the news from a clearly embarrassed Headmaster Archibald Galbraith just as he was boarding the bus.<\/p>\n

With our decades of perspective, it\u2019s easy to condemn Galbraith for going along.\u00a0 Perhaps he felt his hands were tied.\u00a0 The objecting school, which I will not name, was new to our schedule that year.\u00a0 But the incident, and Wilder\u2019s letter, raised the question whether this was a common practice at Williston and other prep schools.\u00a0 Williston\u2019s teams, after all, had been integrated since at least the 1880’s.\u00a0 So back to the Archives, where an examination of box scores for the 1936 basketball season indicates that Williston played 15 games, mostly against teams we still play.\u00a0 I am happy to report that George Wharton started every game except the one in question.\u00a0 Moreover, that school was dropped from our schedule the following year and would not appear on any Williston field or court for another 40 years, by which time they had apparently joined the 20th century.\u00a0 A final bit of justice: The Willistons trounced their opponents that day by 22 points, despite the absence of their starting center.<\/p>\n

It was also in the mid-nineteenth century that Williston started to acquire an international clientele.\u00a0 In 1872 the government of China sent 120 carefully chosen young men to New England schools, including Williston, to be educated in the Western tradition.\u00a0 They were to go on to American universities to acquire skills that China\u2019s Confucian educational system, unchanged since medieval times, was unable to provide.6<\/sup><\/p>\n

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The “Chinese” Class of 1910 (1910 Log)<\/figcaption><\/figure>\n

While the Chinese Educational Mission would end in 1881, thanks to internal politics back home and astoundingly paranoid anti-Chinese legislation in the U.S.,7<\/sup> an international tradition had been born at Williston.\u00a0 Headmaster Joseph Sawyer sought to restore the Chinese presence, with such success that in 1910 there were eleven Chinese seniors at Williston, fully one quarter of the class.\u00a0 Meanwhile our international enrollment continued to grow.\u00a0 Just as an example, for the decade prior to World War I, the student population included not only many Chinese, but significant numbers from Korea, Honduras, Panama, Russia, Japan, Turkey, Mexico, and Cuba.\u00a0 Note the absence, except for the Russians, of Europeans on that list.<\/p>\n

After World War Two, Mao\u2019s revolution ended enrollment from mainland China for thirty years, but we became a popular school among well-off Thai families, some of whose descendants attend Williston today, and saw increasing numbers of students from Korea, Taiwan, and Japan.\u00a0 Students from African countries, especially Liberia, attended.\u00a0 We became involved in exchange programs with schools in Germany and England.<\/p>\n

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Blazer patch with the school seal, 1948<\/figcaption><\/figure>\n

Sometime around 1900 we adopted a school seal which nicely symbolized not only our educational mission but our institutional world-view.\u00a0 It was a rather attractive disc imprinted with books, a globe and compass.\u00a0 There\u2019s one on the front of the balcony, which you may examine as you leave.\u00a0 I want to draw your attention to the motto on the old school seal.\u00a0 It\u2019s in Latin: Christo et ecclesiae.\u00a0 \u201cChrist and Church.\u201d\u00a0 Part of our thinking in abandoning the seal and motto in 1971 was to move away from such a strong statement of religious preference.\u00a0 Despite more than a century of tolerance, never in our history had we claimed to be nonsectarian.\u00a0 Headmaster Phillips Stevens, for whom this chapel is named, made a good case in a 1963 Williston Bulletin article that we were a nondenominational \u201cCongregational Christian school.\u201d8<\/sup><\/p>\n

That is consistent with Samuel Williston\u2019s vision of 120 years earlier.\u00a0 Despite our \u201cSeminary\u201d name, we were a secular school, welcoming all, but whose teaching reflected Sam\u2019s strongly held religious beliefs. All faculty were required to be Christian \u2014 and by implication, Protestant.\u00a0 The Principal had to be an ordained Protestant minister.\u00a0 These rules remained in effect until the middle of the 20th century.\u00a0 Even after they were relaxed,\u00a0 we had no one on the faculty who professed a religion other than Christianity until the 1970’s.<\/p>\n

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Chaplain Roger A. Barnett<\/figcaption><\/figure>\n

In the 19th century the Headmaster conducted daily chapel services and students were required to attend church \u2014 lengthy morning and evening services every Sunday, at the Congregational Church near the campus.\u00a0 By the 20th century this had devolved to a required Sunday Christian service of an hour or so in the school chapel, plus a daily 15-minute chapel service.\u00a0 If you were Jewish, or Buddhist, or atheist, you went anyway, and you participated.\u00a0 Required services ended only in the late 1960’s, in part through increased student protest but also because the chaplain, the magnificent Roger Angus Barnett, expressed growing concern that forcing the appearance of piety upon the pious and irreligious alike did little for the spiritual welfare of either.\u00a0 Moreover, I recall him once declaring words to the effect that sham faith was an insult not only to believers but to God Himself.<\/p>\n

In the 1950’s and \u201860’s we had quotas for Jewish students.\u00a0 Let me be explicit: we do not have such quotas now.\u00a0 But 50 years ago, every private school did.\u00a0 So did most colleges.\u00a0 At Williston the figure was ten percent.\u00a0 There was an ugly code used on admission documents: \u201cO.T.C.\u201d \u2014 \u201cone of the clan.\u201d9<\/sup>\u00a0 Jewish families knew to apply early because the quota was met quickly.\u00a0 There was a wonderfully twisted piece of logic to justify the practice: if there were more Jews here, then the school would become less attractive to Jewish families who wanted to send their children to Gentile schools.\u00a0 Richard Gregory, a former assistant director of admission, who provided me with this information, calls the logic \u201cutterly ridiculous.\u201d10<\/sup>\u00a0 Quotas ended when we merged with Northampton School in 1971.<\/p>\n

Of course, it was virtually impossible to observe Judaism in this environment.\u00a0 Beyond the Christian chapel services, you could forget celebrating holidays.\u00a0 As for attempting to keep any semblance of the dietary laws, there were no choices on the menu.\u00a0 Students were expected to eat what was put in front of them.\u00a0 I distinctly recall, \u2018round about 1968, a student pointing out how inappropriate it was to serve ham on one of the major Jewish holy days.\u00a0 The teacher who heard the complaint stood, dumbfounded, and finally said, \u201cYou know, I don\u2019t think anyone here ever thought of that.\u201d<\/p>\n

Perhaps we can understand, if not accept, institutional thoughtlessness, in an environment where all were expected to conform to a sort of prep school ideal, regardless of nationality, race, or religion.\u00a0 A kind of old-fashioned paternalism might have been part of it, but it is hard to stomach some of the often well-meant, but witless condescension that this entailed.\u00a0 Northampton School alumna Janet Wolfe recalls being told, \u201cNow Janet, you\u2019re our only Jewish student, so it\u2019s up to you to represent your people.\u201d11<\/sup> That was in 1932.\u00a0 But I can personally attest to having heard, on multiple occasions during the supposedly more enlightened \u2018sixties, a faculty member refer to a black student as \u201ca credit to his race.\u201d<\/p>\n

Until at least the early 1970s the majority of our black students were from Africa, rather than the United States.\u00a0 Similarly, we had more Asians than Asian-Americans.\u00a0 As for a diverse faculty \u2014 well, we had English and chemistry and history teachers . . . all of them white males.\u00a0 It had been that way for a century.\u00a0 In 1958 my mother became Williston\u2019s first modern-era woman teacher \u2014 I\u2019m very proud of that.\u00a0 I don\u2019t think it\u2019s unfair to state that in the 19th century our students of color came, for better or worse, with the expectation of being educated by white men in the white man\u2019s school.\u00a0 That attitude may have remained a subtle undercurrent until the 1960’s, not only with nonwhite students, but with non-Christians as well.\u00a0 Serious efforts to diversify the faculty did not really begin until the 1980’s \u2013 initially meeting only mixed success.\u00a0 We\u2019ve done a little better in the last two decades, but have a long way to go.\u00a0 Many factors are at work, some of which boil down to the need to identify and attract qualified minority candidates in a very competitive market.\u00a0 Until faculty diversity reaches that \u201ccritical mass\u201d at which it becomes self-sustaining, it will remain a challenge not only to recruit, but to retain minority teachers.\u00a0 We know we have to try harder, and we do. Meanwhile, I urge some of you who have thrived in the private school environment to consider returning to it after college.\u00a0 It\u2019s a stimulating life, and a great way of giving back.<\/p>\n

In the 1970s we started to address real diversity among our student population.\u00a0 Our successes here have been significant.\u00a0 But it\u2019s so easy to become complacent.\u00a0 Thirteen years ago we thought we were in a pretty good place.\u00a0 We seemed a happy school.\u00a0 A large proportion of our students self-identified as persons of color.\u00a0 Our senior class president was a young African American woman who had proven herself a gifted leader practically from the day she arrived in the ninth grade.\u00a0 Sure, there were holes in the fabric, but they mostly took the form of unfortunate events off-campus:\u00a0 inappropriate attention paid to students in local shops, faculty pulled over in front of their own residences for DWB . . . that\u2019s \u201cdriving while black\u201d. . . the kind of nonsense which, I\u2019m happy to report, has been reduced in recent years.\u00a0 But on campus, all was just wonderful \u2013 until some jerk wrote a slur on the wall of our new fine arts center.\u00a0 \u201cThis isn\u2019t us!,\u201d we all declared, while many, myself included, said some fairly stupid things in aid of being helpful.\u00a0 But of course it\u2019s us.\u00a0 Whichever \u201cus\u201d any of us belong to, it\u2019s always us, and will be until the world runs out of jerks.<\/p>\n

To this point I\u2019ve not mentioned gay-straight issues at all.\u00a0 Save for a few anecdotes that do not deserve repetition, or which are terribly sad, little has been documented.\u00a0 Although from the mid-nineties on, we had an active Gay-Straight Alliance, I think that a majority of the school was comfortable with a kind of \u201cdon\u2019t-ask, don\u2019t-tell\u201d standard.\u00a0 Then in 2001, our school newspaper, in a well-meant, if naive, attempt to present multiple points of view, printed an appallingly hurtful, homophobic letter.\u00a0 Once the dust had settled and the anger subsided, we realized that frequent, organized, intentional discussion of diversity issues of all kinds had to become a permanent feature of Williston culture, and that our evolution needed to progress beyond mere tolerance of differences.\u00a0 And I\u2019m happy to note that in the past few years, as societal attitudes and laws concerning sexual orientation have matured, we have seen that evolution on campus as well.<\/p>\n

It is a measure of our progress that on all these issues we are willing, even eager to share ideas and experiences, to be taught, to learn, to embrace, to celebrate.\u00a0 Another measure of progress is the quantum improvement in the civility of our discourse.\u00a0 While there have been and continue to be painful lessons along the way, I\u2019m proud of my school because collectively and individually, we continue to work at this.<\/p>\n

Have I made some of you uncomfortable?\u00a0 I hope so.\u00a0 It\u2019s a prerequisite for progress.\u00a0 It is too easy to be complacent, pass judgment, congratulate ourselves on our righteousness, and go back to business as usual.\u00a0 That changes nothing.\u00a0 We may praise or condemn our predecessors, but we cannot dismiss them, for two reasons: first, that their attitudes and actions, and our response to them, shape our own thoughts and decisions; and second, that without understanding our past, it is impossible to evaluate ourselves, to measure our progress, to address our future.\u00a0 History is something you live; you are in<\/em> our history, and you are<\/em> that history.\u00a0 Walt Whitman wrote,<\/p>\n

I know that the past was great and the future will be great,<\/em>
\nAnd I know that both curiously conjoint in the present time . . . <\/em>
\nAnd that where I am, or you are, this present day, there is the center of all days.<\/em>12<\/sup><\/p>\n

Go make history yourselves.\u00a0 Thank you.<\/p>\n

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1<\/sup>Roger J. Bresnahan, \u201cCharles Fred White: a Forgotten Black Poet.\u201d Negro History Bulletin<\/em> 40 (1977), p. 659.
\n2<\/sup>Charles Fred. White, Plea of the Negro Soldier<\/em> (Easthampton, Mass.: Enterprise Printing Co., 1908).
\n3<\/sup>White, \u201cMeditations of a Negro\u2019s Mind V,\u201d Plea of the Negro Soldier,<\/em> p. 135.
\n4<\/sup>Jeffrey Orson Phelps scrapbook, 1907. The Williston Northampton Archives.
\n5<\/sup>Edward Wong, \u201cCollege Football: N.Y.U. Honors Protesters it Punished in \u201841,\u201d The New York Times,<\/em> May 4, 2001, sec. A, p. 1; and David Wilder to Rick Teller, May 4, 2001. The Williston Northampton Archives.
\n6<\/sup>Thomas E. LaFargue, China\u2019s First Hundred: Educational Mission Students in the United States, 1872-1881<\/em> (Pullman, WA: Washington State University Press, 1987).
\n7<\/sup>Ibid,<\/em> p. 41-58.
\n8<\/sup>Phillips Stevens, \u201cCredo of the Headmaster,\u201d The Williston Bulletin<\/em> 50:1 (Autumn 1963), p. 5.
\n9<\/sup>Assistant Dean and history teacher Dave Koritkoski told me he had come across the initials elswhere, and had understood them to mean \u201cother than Christian.\u201d That may have been the official, as opposed to colloquial, interpretation, but I don\u2019t believe it fundamentally changes anything. [Au.]
\n10<\/sup>Interview with Richard Gregory, June 26, 2002, Easthampton, Mass.
\n11<\/sup>Conversation with Janet Wolfe, June 8, 2002, Easthampton, Mass.
\n12<\/sup>Walt Whitman, Leaves of Grass,<\/em> Book XVII, \u201cBirds of Passage,\u201d \u201cWith Antecedents.\u201d In Whitman, Collected Poetry and Complete Prose<\/em> (New York: Library of America, 1982), p. 383.<\/p>\n

\u00a9 Richard Teller, 2002, rev. 2007, 2008, 2013.<\/p>\n

Your comments and questions are encouraged!\u00a0 Please use the form at the end of the article.<\/strong><\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

Williston Northampton’s Upper School hears an annual lecture on some aspect of school history.\u00a0 The event is popularly known as the “button speech,” even though most years no mention is made of Samuel and Emily Williston’s button-derived philanthropy at all.\u00a0 On January 30, 2013, Archivist Rick Teller ’70 spoke about diversity issues. \u2022\u00a0\u00a0\u00a0\u00a0\u00a0 \u2022\u00a0\u00a0\u00a0\u00a0\u00a0 \u2022\u00a0\u00a0\u00a0\u00a0\u00a0 … Continue reading The Center of All Days<\/span> →<\/span><\/a><\/p>\n","protected":false},"author":6,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_exactmetrics_skip_tracking":false,"_exactmetrics_sitenote_active":false,"_exactmetrics_sitenote_note":"","_exactmetrics_sitenote_category":0,"_s2mail":"yes","footnotes":""},"categories":[9,12,43,25],"tags":[85,191,145,184,186,193,189,188,93,100,185,192,190,194,187],"class_list":["post-1555","post","type-post","status-publish","format-standard","hentry","category-northampton-school-for-girls","category-williston-academy","category-williston-northampton-school","category-williston-seminary","tag-button-speech","tag-chapel","tag-charles-fred-white","tag-diversity","tag-fisk-jubilee-singers","tag-gay-straight-alliance","tag-gentlemens-agreements","tag-george-wharton","tag-international-students","tag-religion","tag-robert-bradford-williams","tag-roger-angus-barnett","tag-school-seal","tag-sexual-orientation","tag-thomas-montgomery-gregory"],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/willistonblogs.com\/archives\/wp-json\/wp\/v2\/posts\/1555"}],"collection":[{"href":"https:\/\/willistonblogs.com\/archives\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/willistonblogs.com\/archives\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/willistonblogs.com\/archives\/wp-json\/wp\/v2\/users\/6"}],"replies":[{"embeddable":true,"href":"https:\/\/willistonblogs.com\/archives\/wp-json\/wp\/v2\/comments?post=1555"}],"version-history":[{"count":46,"href":"https:\/\/willistonblogs.com\/archives\/wp-json\/wp\/v2\/posts\/1555\/revisions"}],"predecessor-version":[{"id":2639,"href":"https:\/\/willistonblogs.com\/archives\/wp-json\/wp\/v2\/posts\/1555\/revisions\/2639"}],"wp:attachment":[{"href":"https:\/\/willistonblogs.com\/archives\/wp-json\/wp\/v2\/media?parent=1555"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/willistonblogs.com\/archives\/wp-json\/wp\/v2\/categories?post=1555"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/willistonblogs.com\/archives\/wp-json\/wp\/v2\/tags?post=1555"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}