This book about the successful struggle to integrate amusement parks ends with a discordantly sad final chapter, in which “the majority of traditional urban amusement parks closed by the late 1960s and early 1970s.” Some stories from the book: amazon.com/Race-Riots-Rol…
Olympic Park, Irvington, New Jersey (1903-1965): “Olympic Park remained segregated until the mid-1950s and Newark’s black community felt unwelcome even when they gained access to the park. By 1965, however, young blacks began to take buses to the park to enjoy daylong excursions. On opening day of 1965 a large group of Newark teenagers, numbering perhaps one thousand, arrived at the park. They expected to pay only ten cents per ride, a tradition on opening day that the park owner had eliminated that year. By the evening many had run out of money as a result. Fearing trouble, park officials tried to close early. Guards ushered the angry teenagers from the park, but there were no buses to take them back to Newark because of the early closing time. The crowds then descended on downtown Irvington, shattering some shop windows and frightening pedestrians…
Two weeks after the riot the town council met to discuss denying the park’s license renewal… By the end of the season the owners had sold Olympic Park to land developers, and Newark youth no longer had access to any major amusement parks.”
Glen Echo Amusement Park, Montgomery County, Maryland (1899-1968): “In Glen Echo amusement park outside Washington, D.C., another classic carousel was the site of a successful desegregation effort by civil rights activists in 1960. Six years later, on the Monday following Easter, large numbers of African American teenagers boarded buses in Washington and headed to Glen Echo… Alarmed by the crowds and fearing vandalism, park operators shut down their rides early, around 6:00pm. The youths had purchased ride tickets that they could not use and were frustrated and angry. At this point the bus company decided to suspend service back to the city because they could not be guaranteed police protection. Several hundred teenagers had to walk many miles to their urban homes. During this walk they threw bottles and stones, frightening nearby residents and smashing some windows on cars and houses…
Glen Echo reopened a week after the riot… Transportation to the park was limited to private cars when DC Transit ended its bus service from Washington. In addition, Glen Echo began to charge admission at the gate rather than allowing patrons to roam the park and pay for individual rides… These efforts failed to stem the park’s decreasing popularity. The final season for Glen Echo was 1968.”
Springlake Park, Oklahoma City (1922-1981): “On opening day, Easter Sunday, in 1971, a false rumor spread through the park that a white teenager had pushed an African American off the Big Dipper roller coaster. A dramatic fight broke out between blacks and whites inside the park. Park guards managed to throw most of the teenagers out of the park, but the teens confronted police in the surrounding parking area. Soon police fought with African American teenagers, who were joined by youth from nearby housing projects…
Springlake Park never recovered from the Easter riot in 1971… After years of decline the park closed in 1981.”
Fontaine Ferry Park, Louisville, Kentucky (1905-1969): “On opening day in 1969 nearly eight thousand people flooded into the park. Many were young black teenagers… By midafternoon a group of youths began to smash equipment and rob cashiers at rides and stands. Park management closed the gates two hours early, and the next day the owner announced Fontaine Ferry was closed for good. Fontaine Ferry had been fully desegregated for only four years before closing.”
“Most of the parks discussed in this book closed during the same period… This is not an exhaustive list.” All in all, a depressing but informative book about a type of entertainment that pretty much ceased to exist. /END
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The thing about decolonization is, every colony in Africa was unique: the white population was small or large, transient or settled; were schools built; was native labor exploited; etc.
Britain tailored independence plans to each specific case—yet the result was always the same.
All the complexities that were pondered in the run-up to independence—the moral claims of various parties, the colony’s unique history, the economic needs of the future state—collapsed before the simple Fanonist logic of white man bad.
Don’t overthink it, is what I’m saying.
“It’s not communism, and it’s not just
sheer racism. It’s race communism. It’s the merging of the two.”
Good podcast on this topic today, Lomez says some wise things:
The American deep state was the best friend decolonization ever had. The Cold War in Africa was all about us outbidding the Soviets by being more pro-liberation than they were.
It’s true that our Third World clients often paid lip service to colorblind liberalism: We invite white settlers to stay and build the new Kenya! “We shall not steal anything from them except our freedom.” And yet in not a single decolonized country did this multiracial democracy actually materialize. Odd.
It’s an interesting question: Is anti-racism/critical race theory an American import? Both sides have good arguments but on balance I say yes. America invented this model and then spread it abroad.
Obviously “anti-racism” here doesn’t mean just the idea that racism is bad. It means the specific model of NGOs that (1) use anti-discrimination measures for lawfare; (2) lobby for infinity migrants; and (3) keep watchlists of “far-right” groups that spread “hate,” i.e. dissent from the above, and work with the deep state and other establishment organizations to weaponize those lists.
There were anti-racist groups in France after WWII (MRAP, LICRA) but the first NGO on this model was SOS Racisme, founded in 1984. Below, we see SOS Racisme providing lawyers for African squatters to prevent them from being evicted and also “testing” for bias in landlords, employers, nightclub bouncers.
The fact that the Penn Station puncher had no previous arrests makes the story more disturbing. He wasn’t a vagrant, just a normal guy who punched a stranger for bumping into him.
“‘Bruh I had a f—ing day … So the n***a I punched died bruh,’ Tate wrote on Instagram Sunday.”
A lady once bumped into my toddler getting off the train. I said, hey, watch it, and she went into a full-on meltdown (“Bitch you don’t know who you’re messing with”), following us around the station for ten minutes shouting. She harassed us on three subsequent occasions at the same stop.
Months later, she even pulled over her car when we were walking down the street in a different neighborhood, shouting at me and my children: “I know where you live now, you better watch out.” She was blocking traffic and other cars were honking, but she kept yelling.
So I have a deranged stalker and my son is afraid of “the bad lady,” all because I told this woman to please not step on my child.
It wasn’t some teen delinquent, either. She was a middle-aged lady with an office job. Her place of employment was on the name badge around her neck.
Public transit is stressful enough without having to worry that you might inadvertently “disrespect” the wrong person.
I have so many stories like this. A teenage boy saw me staring at him as he jumped the faregate, and he started approaching me: “What? What you looking at? Bitch I will throw that stroller in front of the train.” Then a middle-aged lady came to my rescue: “You’re not gonna do it. I’m a mother. I’m telling you, you’re not gonna touch that child.”
I stood there watching these two shouting at each other for several minutes. I got on a train going the wrong direction to escape.
I later saw the same boy jumping the faregate on multiple occasions, usually with the station manager looking on and doing nothing. Why don’t you stop him, I thought.
The ruling ideology is just race communism. Taking stuff from the bad class and giving it to the good class is its central purpose as much as it was for the Soviets. Who gets board seats, jobs, college spots, loans, housing—it’s all about the allocation of resources by race.
“Wokeness” is a bad name for it because it sounds frivolous. It makes you think of diversity seminars and college professors. “Race communism” sounds like what it is: your telecommunications merger won’t be approved unless you give sufficient hand-outs to legally favored races.
Communists believe the central story of mankind is the oppression and eventual liberation of the working class. Race communists think the same thing but about non-white people. It is the dominant theme of all human history and the basis of the regime’s moral legitimacy.
Interesting New York Times Magazine article on white flight from 1971 by a journalist who grew up in a Slovak neighborhood of Cleveland in the early 1950s and returned after Carl Stokes was elected the city’s first black mayor in 1967. nytimes.com/1971/01/24/arc…
“The old ladies of the church were getting beaten and robbed on their way to early mass, so we stopped those… We had a lot of trouble with school children being beaten... I guess you heard about the eighth‐grade girl who was raped by four boys from Audubon.”
“Joe had been warned the neighborhood was changing, that five merchants or property owners had been killed during hold ups in the last few years. His response was, ‘Who would want to hurt me? Anyhow, they can take the money, I'll earn more.’ … His tire gauge had deflected a bullet, but his skull had been crushed in a remorseless beating.”