Audley Moore

Audley Moore (b. 1898–d. 1997) was born in New Iberia, Louisiana, to St. Cyr and Ella Moore and had a relatively happy girlhood in New Orleans until the death of both parents left her and her sisters, Eloise and Loretta, orphaned. Her activist life began shortly after when she joined Marcus Garvey’s Universal Negro Improvement Association (UNIA) in New Orleans in 1922. Moore’s fervor for Black Nationalism led her to migrate to Harlem—the location of UNIA headquarters—in the late 1920s. When she arrived, the UNIA had dissipated, but the Communist Party had taken its place as a group successfully organizing the local Black community. Moore joined the Communist Party and worked within it to organize the Black working class. By 1935, she was a lead recruiter and organizer for the Upper Harlem Branch of the Party. Her work at the grassroots level led to citywide, Party-backed appointments including managing communist candidate Ben Davis’s successful campaign for a New York City Council seat in 1944. During and after World War II, she worked with a range of Black leftist organizations including the National Negro Congress, the Civil Rights Congress, and the National Council of Negro Women. When 1950s anticommunist hysteria targeted communists and progressives alike, Moore left the Party and struck out on her own. In the second half of the 20th century Moore sowed the seeds of Black Nationalism across the United States. Moore fostered gender-conscious Black Nationalism and started the modern reparations movement through her New Orleans–based group, the Universal Association of Ethiopian Women (UAEW). She also nurtured Black Nationalism and reparations activity through Black Power–era organizations such as the Revolutionary Action Movement, the Republic of New Africa, and the Black Panther Party. From the 1970s to the 1990s, Moore served as a mother and mentor of the radical Black liberation movement, taking on the honorific “Queen Mother.” She was a sought-after teacher and theoretician who traveled globally. For example, Moore was the keynote speaker at the All-Africa Women’s Conference in Tanzania 1972 and a personal guest of Tanzanian President Julius Nyerere and Guinean President Sekou Touré in subsequent years. She was also member of other Black Nationalist and Pan-Africanist groups such as the All-African People’s Party and the National Coalition of Blacks for Reparations (N’COBRA), among others. She passed away in Brooklyn, New York, on 2 May 1997.

Author(s):  
James R. Barrett

The largest and most important revolutionary socialist organization in US history, the Communist Party USA was always a minority influence. It reached considerable size and influence, however, during the Great Depression and World War II years when it followed the more open line associated with the term “Popular Front.” In these years communists were much more flexible in their strategies and relations with other groups, though the party remained a hierarchical vanguard organization. It grew from a largely isolated sect dominated by unskilled and unemployed immigrant men in the 1920s to a socially diverse movement of nearly 100,000 based heavily on American born men and women from the working and professional classes by the late 1930s and during World War II, exerting considerable influence in the labor movement and American cultural life. In these years, the Communist Party helped to build the industrial union movement, advanced the cause of African American civil rights, and laid the foundation for the postwar feminist movement. But the party was always prone to abrupt changes in line and vulnerable to attack as a sinister outside force because of its close adherence to Soviet policies and goals. Several factors contributed to its catastrophic decline in the 1950s: the increasingly antagonistic Cold War struggle between the Soviet Union and the United States; an unprecedented attack from employers and government at various levels—criminal cases and imprisonment, deportation, and blacklisting; and within the party itself, a turn back toward a more dogmatic version of Marxism-Leninism and a heightened atmosphere of factional conflict and purges.


2019 ◽  
Vol Special Issue ◽  
pp. 39-50
Author(s):  
Piotr Kardela

The article presents the activity of Wacław Szyszkowski, a lawyer, an emigration independence activist and an outstanding scientist, who fought in the Polish-Bolshevik war of 1920 and, after Poland regained independence, was active in a secret Union of the Polish Youth “Zet” and a public Union of the Polish Democratic Youth. Until 1939 W. Szyszkowski was a defence lawyer in Warsaw, supporting the activities of the Central Union of the Rural Youth “Siew” and the Work Cooperative “Grupa Techniczna”. Published articles in political and legal journals, such as “Przełom”, “Naród i Państwo”, “Palestra”, “Głos Prawa”. During World War II — a conspirator of the Union for Defense of the Republic of Poland, soldier of the Union of Armed Struggle and Home Army, assigned to the Bureau of Information and Propaganda of the Home Army Headquarters. Fought in the Warsaw Uprising, after which he was deported by Germans to the Murnau oflag in Bavaria. For helping Jews during the occupation, the Yad Vashem Institute awarded him and his wife Irena the title of Righteous Among the Nations. After 1945, he remained in the West, engaging in the life of the Polish war exile in France, Great Britain and the United States. He received a doctorate in law at the Sorbonne. He belonged to the People’s Party “Wolność”, the Association of Polish Combatants. He was a member of the National Council of the Republic of Poland in Exile. As an anti-communist, he was invigilated by the communist intelligence of the People’s Republic of Poland. In the 1960s, after returning to Poland, as a lawyer and scientist, he was first affiliated with the Maria Curie-Skłodowska University of Lublin, and then with Nicolaus Copernicus University of Toruń. W. Szyszkowski is the author of nearly two hundred scientific and journalistic publications printed in Poland and abroad.


Author(s):  
Hannah L. Walker

Springing from decades of abuse by law enforcement and an excessive criminal justice system, members of over-policed communities lead the current movement for civil rights in the United States. Activated by injustice, individuals protested police brutality in Ferguson, campaigned to end stop-and-frisk in New York City, and advocated for restorative justice in Washington, D.C. Yet, scholars focused on the negative impact of punitive policy on material resources, and trust in government did not predict these pockets of resistance, arguing instead that marginalizing and demeaning policy teaches individuals to acquiesce and withdraw. Mobilized by Injustice excavates conditions under which, despite otherwise negative outcomes, negative criminal justice experiences catalyze political action. This book argues that when understood as resulting from a system that targets people based on race, class, or other group identifiers, contact can politically mobilize. Negative experiences with democratic institutions predicated on equality under the law, when connected to a larger, group-based struggle, can provoke action from anger. Evidence from several surveys and in-depth interviews reveals that mobilization as result of negative criminal justice experiences is broad, crosses racial boundaries, and extends to the loved ones of custodial citizens. When over half of Blacks and Latinos and a plurality of Whites know someone with personal contact, the mobilizing effect of a sense of injustice promises to have important consequences for American politics.


1986 ◽  
Vol 30 ◽  
pp. 59-78 ◽  
Author(s):  
Bruce Nelson

Recent discussions of the history of American communism have generated a good deal of controversy. A youthful generation of “new social historians” has combined with veterans of the Communist party to produce a portrait of the Communist experience in the United States which posits a tension between the Byzantine pursuit of the “correct line” at the top and the impulses and needs of members at the base trying to cope with a complex reality. In the words of one of its most skillful practitioners, “the new Communist history begins with the assumption that … everyone brought to the movement expectations, traditions, patterns of behavior and thought that had little to do with the decisions made in the Kremlin or on the 9th floor of the Communist Party headquarters in New York.” The “new” historians have focused mainly on the lives of individuals, the relationship between communism and ethnic and racial subcultures, and the effort to build the party's influence within particular unions and working-class constituencies. Overall, the portrait has been critical but sympathetic and has served to highlight the party's “human face” and the integrity of its members.


1976 ◽  
Vol 4 (2) ◽  
pp. 89-97
Author(s):  
Thaddeus V. Gromada

Most of the one and one-half million Poles who immigrated to the United States before World War II were people of rural, Catholic, Slavic stock in search of greater economic and social opportunities. They settled in urban centers primarily in the middle Atlantic, mid-Western, and New England states where they formed communities (Polonias) around the steel mills, coal and iron mines, slaughter houses and meat packing plants, oil refineries, shoe and textile factories, granaries and milling plants. Their labor was an important element in the industrialization of America. They were among the millions of unknown persons from eastern and southern Europe, as Michael Novak put it, “who have strengthened family and neighborhood life in America, and from 1930's to the present have made possible the longest strides in the nation's history in economic matters and civil rights.” Very few scholars and intellectuals, however, could be found among these Polish immigrants. When Polish scholars, intellectuals, or artists emigrated from partitioned Poland, usually after unsuccessful revolutions, they settled in France or some other European country.


1994 ◽  
Vol 20 (4) ◽  
pp. 357-394 ◽  
Author(s):  
George J. Annas ◽  
Frances H. Miller

American culture reflects a paradox: the more openly we discuss death and its inevitability, the more money we spend to postpone and deny it. Sherwin Nuland's book How We Die, a frank description of the way our bodies deteriorate with and without medical intervention, topped the New York Times best seller list in the spring of 1994. At the same time, Jack Kevorkian, arguably the world 's best known physician, was being acquitted of violating Michigan 's law against assisted suicide, while a Michigan commission was debating legislative changes to permit physicians to help their terminally ill patients kill themselves. Despite such open discussion of death and expansion of the informed consent doctrine, U.S. medical expenditures at the end of life remain astronomically high. Most of this elevated spending is attributable to new medical technology.In J.G. Ballard 's Empire of the Sun, the United States, British and Japanese cultures are contrasted through the eyes of a young British boy incarcerated by the Japanese army in China during World War II.


1968 ◽  
Vol 30 (4) ◽  
pp. 415-427
Author(s):  
Quentin L. Quade

In The issues of the New York Times from February, 1965, to November, 1967, religious leaders and groups are reported 185 times commenting on one political issue: Vietnam. If a comparable search were done on an inclusive list of political topics, such as civil rights, the number of citations would be greatly multiplied. Most of these statements are on substantive issues — the United States should do this, do that — rather than on the theoretical questions about religion's role vis à vis politics. Most of these religious interventions presume some connection between religion and politics, whether articulated or not. A similar examination of some leading religious journals, for example, Chrisianity and Crisis, Commonweal, Christian Century, America, produces similar results: in articles and editorials, such publications are deeply immersed in direct commentary on political problems of our time.


2021 ◽  
pp. 73-99
Author(s):  
Uta A. Balbier

This chapter defines Graham’s crusades in the United States, Germany, and the United Kingdom in the 1950s as powerful cultural orchestrations of Cold War culture. It explores the reasons of leading political figures to support Graham, the media discourses that constructed Graham’s image as a cold warrior, and the religious and political worldviews of the religious organizers of the crusades in London, Washington, New York, and Berlin. In doing so, the chapter shows how hopes for genuine re-Christianization, in response to looming secularization, anticommunist fears, and post–World War II national anxieties, as well as spiritual legitimizations for the Cold War conflict, blended in Graham’s campaign work. These anxieties, hopes, and worldviews crisscrossed the Atlantic, allowing Graham and his campaign teams to make a significant contribution to creating an imagined transnational “spiritual Free World.”


2019 ◽  
Vol 7 (1) ◽  
pp. 1-23
Author(s):  
Giles Scott-Smith

The United Nations Information Office (UNIO), dating from 1942, holds the distinction of being both the first international agency of the embryonic UN network and the first to hold the United Nations label. Run from 1942 to 1945 from two offices in New York and London, these two were merged at the end of World War II to form the UN Information Organisation, and subsequently transformed into the Department of Public Information run from UN headquarters in New York. This article adds to the history of the UN by exploring the origins and development of the UNIO during 1940–41, when it was a British-led propaganda operation to gather US support for the allied war effort. It also examines the UNIO from the viewpoint of the power transition from Britain to the United States that took place during the war, and how this reflected a transition of internationalisms: from the British view of world order through benevolent imperialism to the American view of a progressive campaign for global development and human rights.


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