Content Note: This video reproduces a panel of art depicting the Ku Klux Klan. It appears at 10:55 in the video and continues to 11:55. Viewer discretion is advised.
Thomas Hart Benton, one of America’s premier artists during the twentieth century, painted series of murals about Indiana for the 1933 Chicago World’s Fair. A controversial collection of artworks, the Indiana Murals engaged viewers in a dialogue about Indiana’s complex history—a dialogue that continues to this day. The murals stayed in storage of the Indiana State Fairgrounds until someone believed they deserved a new home. That someone was Herman B Wells, the newly elected president of Indiana University.
Music: “Fresno Alley” by Josh Lippi & The Overtimers, “Lazy Boy Blues” by Unicorn Heads, “Progressive Moments” by Ugonna Onyekwe, “Creeping Spiders” by Nat Keefe & BeatMower, and “Plenty Step” by Freedom Trail Studio
United States immigration laws reflect a long history of debate over who should be included and excluded in differing visions of American identity. In 1924, Congress passed the Johnson-Reed Act or the Immigration Act of 1924, “a measure which was a legislative expression of the xenophobia, particularly towards eastern and southern European immigrants, that swept America in the decade of the 1920s.” This legislation drastically limited immigration to the United States through a quota system that targeted specific groups for exclusion. While the annual quota for German immigrants was set at over 51,000 people, the quota for Syrian immigrants, for example, was 100 people. Thus, U.S. policy officially distinguished between races and backgrounds of people included or excluded as future Americans. The Ku Klux Klan was crucial to the passage of this legislation, which had dire consequences for those seeking asylum in the U.S. over the following decades in which the quota system remained in place.
In the 1920s, the Klan spread across the United States and especially thrived in Indiana. Historian James Madison explains that the Klan was especially successful at recruiting Hoosiers. As many as one in four white Protestant men born in the state were Klan members by one estimate. And some of these men were in positions of political power. In considering past debates over immigration, it’s worth re-examining the Klan’s stance on the subject. Why? Because the Klan of the 1920s was an influential mainstream movement. And those Hoosiers who put on robes and lit up the night with their fiery crosses were representative of the feelings of much of the population of the state.
The first Klan, which emerged after the Civil War was a Southern terrorist organization led by former Confederate soldiers aimed at suppressing African Americans with intimidation and violence. The Klan that reemerged in the 1920s purposefully evoked the imagery of the Reconstruction Era Klan to instill fear in its “enemies,” but was much different. It was not a band of rogue vigilantes, but a nationwide organization composed of average white, Protestant Americans. It included farmers, bankers, railroad workers, suffragists, ministers, mayors, and governors. The second Klan also largely abandoned violence for civic action. They dressed their anti-immigrant, anti-Catholic, antisemitic message in patriotism and Christian righteousness. Wearing their white robes and masks, they held picnics and parades, attended church and funerals. For many white Protestant Americans, the Ku Klux Klan was a respectable pastime for the whole family. 
Because the Klan published their newspaper, the Fiery Cross, for several years in Indianapolis, we know a lot about who joined, what exactly they believed and feared about immigration and race, and what they did to prevent people from certain countries from becoming Americans. The Fiery Cross served both as an official mouthpiece of the national organization and as a source for local Klan news. The Indiana State Library also has a large collection of Klan documents. In conversation, these sources paint a clear picture of Klan beliefs and influence on both Indiana and national policy.
In an early KKK handbook, called the Kloran, the national organization suggested ten questions that must be answered satisfactorily before “naturalizing” a new member. Most of them asked about the potential member’s allegiance to the U.S. government and Christian principles with questions such as:
Do you esteem the United States of America and its institutions above any other government, civil, political or ecclesiastical, in the whole world?
The “ecclesiastical” reference in this question is to the Roman Catholic Church. The Klan claimed that Catholic immigrants to the U.S. served the Pope who headed a conspiracy to undermine American values. Thus they were not loyal American citizens. This anti-Catholic sentiment and rhetoric was especially strong in the Midwestern Klan, as seen in the pages of the Fiery Cross. However, not all of the membership questions veiled their hateful message. One question asked potential members bluntly:
Do you believe in and will you faithfully strive for the eternal maintenance of white supremacy?
In their minds, the white supremacy the Klan valued so dearly was presently under attack. Like the earlier Reconstruction Klan, the 1920s Klan viewed African Americans as members of an inferior race. In Indiana, members worried about the mixing of white and black races, especially as young Hoosiers gained access to cars, jazz clubs, and Hollywood movies.  In 1922, the Fiery Crossblamed jazz for “inflaming the animal passions of romance-seeking youth.” And in 1924, the newspaper declared, “At this time the whole civilized structure is being threatened by the mixing of the white and black races.” It continued:
It is God’s purpose that the white man should preserve purity of blood and white supremacy in this country. Those who would have it otherwise or show leniency toward the mixing of white and colored races do not deserve the respect of anyone, much less of those who are trying to preserve American institutions, ideals and principles. A mongrel race and a mongrel civilization mean decay and ruin.
Thus, throughout Klan literature, any reference to Christian virtue or Protestant values, should be understood as being imbued with white supremacy. The Klan believed that God valued people of Anglo-Saxon, German, and Scandinavian decent more than people of other backgrounds. And they believed that it was their sacred duty to protect white domination of the U.S. For the Midwestern Klan, the main obstacle to this goal was not African Americans. Many Indiana towns had small numbers of Black residents, and there were plenty of institutionalized practices and laws in place by the 1920s to suppress African Americans. The Klan helped to keep these as standard practice. However, they saw immigrants, mainly Catholics but also Jews, as the main threat to a white, Protestant America. 
D. C. Stephenson, the recently appointed Grand Dragon of the Indiana Ku Klux Klan, clearly laid out the organization’s stance on immigration in a September 1923 speech to Hoosier coal miners. The Fiery Cross printed Stephenson’s address in its entirety under the headline “Immigration is Periling America.” First, he distinguished between “old” and “new” immigrants. The old immigrants were the Anglo-Saxon, German, and Scandinavian “progenitors of the Republic of America” who brought their strong work ethic and “social, moral, and civic ideals” to the new land. Omitting any mention of native peoples or the contributions of the many other immigrant groups who helped found the United States, Stephenson continued to provide the history of an imagined past created solely by and for white people.
Second, Stephenson plainly identified the enemy of white Protestant America as the “new” immigrants who were arriving in “greater in numbers” than the “old” immigrants. These “new” immigrants were “from the races of southern and eastern Europe.”
Third, he cited the various ways that the “new immigrant has been shown to be much inferior to the older type and to the native American stock.” By “native American,” Stephenson meant white European people who immigrated in previous generations, not the native Indian peoples who originally called North America home. Using examples based in the (later discredited) pseudo-science of eugenics, Stephenson furthered his argument about the inherent inferiority of the “new” immigrants. Eugenicists assumed that some traits like mental illness or poverty could be prevented by limiting reproduction of people demonstrating such traits in order to breed a better race of humans.
For Klan leaders, however, the language of eugenics gave them “scientific facts” to present as evidence for the need for blocking immigration. In his speech, Stephenson presented reports from eugenicists claiming that the “new” immigrants were less intelligent and more prone to mental disorders and criminal tendencies. Stephenson cited a report by influential eugenicist Harry H. Laughlin, who was essential in shaping both eugenics legislation and immigration restriction.  Stephenson used Laughlin’s “elaborate statistics” throughout his speech, claiming:
In reference to feeblemindedness, insanity, crime, epilepsy, tuberculosis and deformity, the older immigrant stocks are vastly sounder than the recent.
The countries which ran lowest in crime are those which have contributed most to the elementary foundation of the population of the United States – such as Great Britain, Scandinavia, Ireland, Germany and the Netherlands . . . Those immigrant groups that run high in crime are from the countries of southern and eastern Europe’
The conclusion he intended his listeners to draw from such reports was that these people must be excluded from the country. Stephenson stated:
My friends, the significance of authoritative statements like these can hardly be overestimated. Unrestricted immigration would appear to result in a gradual contraction of our native American stock.
Fourth, Stephenson claimed that English, German, and Scandinavian “old immigrants” spread out across the country, establishing farming communities. On the other hand, the “new” immigrants settled only in already congested cities and refused to assimilate. And finally, Stephenson claimed, in these cities, the immigrant was to blame for a decreased standard of living and reduction in wages. He continued:
There is no assimilation to American standards and ideals, in the case of the great majority of the newer immigrants. Masses of human beings of inferior races, ignorant of all the ideals which Americans hold dear, are poured into our factories as so much raw material – and they are not ‘digested.’ The new immigrant comes here as a foreigner and he remains a foreigner – a citizen of a lower class, who, just as the negro, is a constant menace to the standards of civilization which Americans hold dear.
The solution was clear. The powerful Klan, with its millions of members, demanded in 1923 that “the next Congress must adopt a permanent immigration law.” Stephenson concluded his speech to the Indiana coal miners:
So the unchecked importation now of hordes of southern Europeans will bring its inevitable harvest in fearfully deteriorating the character of the American nation of the future. The immigration policy which we adopt today will not produce its vital effects at once; these will come a generation or two later, and the American citizenship, American standards of living and American qualities of manhood and womanhood of that time will be largely dependent upon the character of the racial stock that today we permit to become the percentage of the nation.
Hoosier Klan members were on board with this message, despite the fact that Indiana’s own immigration history proved the racist claims false at every turn. For example, Jews like John Jacob Hays, an Indiana agent for the U.S. government, were among the first of European descent to settle in the Northwest Territory. Jewish Hoosier Samuel Judah settled in Vincennes in 1818 began the first of his five terms in the state legislature in 1827. Black Hoosiers were also among the first to clear and farm Indiana land in communities across the state, building thriving communities like Roberts Settlement by the 1830s. Catholic immigrants to Indiana like Saint Theodora Guerin in 1840 braved the wilderness and prejudice to establish schools and orphanages. And at the same time the Fiery Cross claimed that immigrants were responsible for draining the economy, Terre Haute newspapers praised the Syrian immigrants to their community on the Wabash River for stimulating the local economy. The examples of immigrant contributions to the Hoosier state are endless. But despite the local lessons to be learned, many Hoosiers held on to their prejudices. And the Indiana Klan gave them an outlet.
How do we know that the average Hoosier who joined the Klan, actually supported this message of white supremacy? One way Indiana Klan members made their support public and highly visible was through large and elaborate parades. In September 1923, the Fiery Crossreported that between 1,200 and 1,500 Klansmen marched in a “huge parade” through the main streets of Terre Haute. They were led by the Terre Haute No. 7 Klan band. Signs on floats read “Uphold the Constitution” and “America First.” Local police helped handle traffic and a traction company provided “special cars” to transport Klansmen and women to “the Klan grounds, north of the city.” Here there were speakers and new member initiation ceremonies for “several hundred candidates.” While these new Hoosier Klan members took their oaths of allegiance, “a fiery cross was lighted.”
In July 1923, the Fiery Cross reported on a huge Ku Klux Klan gathering in Kokomo. The city hosted “a throng in excess of any ever before entertained by an Indiana city, not excepting Indianapolis on Speedway day,” with Klan members coming from surrounding states as well. At this meeting Klan leaders announced “the establishment of a stated organization for the Hoosiers” and “charters granted to each and ever county in Indiana” for local Klan “klaverns.” The Fiery Cross continued:
Americanism has engulfed the Hoosier state and the growth of the Ku Klux Klan in Indiana has been as a tidal wave.
In October 1923, the Fiery Crossclaimed 10,000 people turned out for a Klan parade in Bloomington organized by the Monroe County Klan and the Women of the Ku Klux Klan. In November, Klan members held a similar event in Fort Wayne. And the Fiery Crossestimated that 100,000 would attend the night parade of Klansmen in May 1924 in Indianapolis, marching from the State Fairgrounds, to Monument Circle, led by Klan bands and drum corp.
The Klan grew their membership in other ways too. Donning robes and masks, they marched into churches and made donations to grateful ministers. They held picnics and social events. They showed Klan propaganda movies. Klan bands recorded albums and Indianapolis even had a KKK record store, the American Record Shop. Members advocated for prohibition of alcohol and supported prayer in school, issues that especially interested women. Thus, the number of women’s Klan groups increased across the state as well.
Not all Klan members hid behind costumes. Many felt comfortable taking off their hoods in pictures or running an ad for their business in the Fiery Cross. While some business owners advertised in order to avoid boycott, others proudly proclaimed that their business was “100 per cent American” or incorporated the letters “KKK” into the ad.
Some mainstream newspapers, such as the Indianapolis Times, were harsh critics of the Klan. But others ran ads for Klan gatherings or speakers on “the principles of 100 per cent Americanism.” Some mainstream newspapers may have even ran more subtle versions of the “100 Per Cent” ads for businesses sympathetic to the Klan that ran regularly in the Fiery Cross.
These efforts to build membership, influence, and solidarity were successful in Indiana and across much of the country. By 1924, the Klan was a powerful force. They gave white Protestants an organization dedicated to defending the perceived threat to their political and cultural dominance. The more enthusiastic Klansmen used intimidation techniques such as burning crosses on front lawns or stopping cars to search for illegal alcohol. However, they mainly focused their intimidation into written and verbal attacks on immigrants using stereotyping, dehumanizing language, and eugenic pseudo-science. Cloaking their hateful message in patriotism and virtue made it palatable to many.
The Klan’s championing of white supremacist principles had real world consequences. To many Indiana politicians, the people had spoken. The Indiana Republican Party was the most sympathetic, but there were Democratic supporters as well. Most politicians were complicit in their failure to denounce the Klan for fear of losing votes, as opposed to any direct participation in the organization. But the Klan did influence Indiana elections. Stephenson openly revealed that the Klan would distribute sample ballots to members with candidates who were favorable to the organization clearly marked. Several candidates won seats directly because the Klan proclaimed their support. Others sympathetic to the Klan won offices perhaps because the Klan had disseminated so much propaganda that voters did not know what to believe. As the Klan accused opposing candidates of various indiscretions, voters may have become confused and apathetic. Regardless of how it was gained, directly or indirectly, their influence prevailed for some time. In fact, Stephenson released the names of several politicians who were Klansmen themselves, including John L. Duvall, the Mayor of Indianapolis, and Ed Jackson, the Governor of the State of Indiana.
Indiana’s congressmen who neither joined nor denounced the Klan still furthered the organization’s “America first” agenda. For example, as governor, Samuel Ralston proved to be a fairly progressive-minded democrat, advocating for women’s suffrage, child labor laws, and workman’s compensation. When he was elected to the U. S. Senate in 1922, he tried to avoid talking about the Klan altogether. Like most moderate Hoosier politicians Ralston was not a Klan member, but he also he never publicly denounced the organization. However, when the Senate voted on the Immigration Act of 1924, Ralston voted in favor of restriction as did his counterpart James Watson. All of Indiana’s representatives had also voted in favor of the bill. President Calvin Coolidge signed the bill into law May 24, 1924. The President told Congress, “America must be kept American.”
The Immigration Act of 1924 and its quota system remained in effect until 1952. The legislation had dire consequences in the 1930s for the hundreds of thousands of Jews fleeing Nazi persecution who applied to the United States for immigration visas. Jews were specifically targeted in the legislation as undesirable candidates for refuge and only a handful were admitted. As newspapers reported on the escalating violence and injustices perpetrated by the Nazis, some Americans called for a loosening of the restrictions. However, while the Klan may have disappeared by the 1930s, the nativist and xenophobic attitude of many Americans remained the same as it had been when they wore masks and robes. Fortune magazine took a large poll in 1938 and found that only 5% of Americans wanted to allow “political refugees to come into the United States.” Even a bill requesting a temporary easing of the quotas to rescue child refugees of Nazi terror failed in the Senate. The persecuted Jews of Europe would not find refuge in the United States. Many of those denied entry were murdered in the Holocaust.
With each new shift in demographics throughout American history, certain groups have feared losses of power or wealth. However, those groups who rally around nativism and hate, as powerful as they might grow for a time, lose out to the more powerful vision of America as a leader in justice and democracy. Eventually, eugenics was discounted and its practice outlawed, the quota system overturned, and the Klan was made a laughing stock. Even so, the Klan’s vision of white supremacy and exclusion still simmers beneath the surface of American politics. Vigilant Hoosiers are needed to make sure that never again will we “fear difference and demand a conformity that contradict[s] . . . the state’s best traditions.” According to UCLA’s Re-Imagining Migration project, we live in an age of mass migration and immigration. When we understand that migration is “a shared condition of our past, present, and future” we can “develop the knowledge, empathy and mindsets that sustain inclusive and welcoming communities.”
The Indianapolis Times began publication as the Sun in 1888, described by the Ayer’s newspaper directory as the “only one-cent paper in Indiana.” Fred L. Purdy served as its first editor and owned a minority stake in its publishing; J. S. Sweeney owned the majority stake. It ran daily under this title until 1899 and its circulation grew to 12,823 by 1898. In 1899, it was renamed the Indianapolis Sun and continued its daily publication. During this time, it also maintained a professional partnership with the Scripps-McRae wire service out of Cincinnati, Ohio.
In 1922, Scripps-Howard publishing purchased the Times and it was renamed the Indianapolis Times, the title it kept until it ceased publication in 1965. Roy W. Howard served as the president of Scripps-Howard publishing from 1922-1964, overseeing not only the Times but the United Press International worldwide wire service. Alongside in-house journalism by Times staff, many articles published during this period came from the Scripps-Howard wire service, Newspaper Enterprise Association.
During the 1930s, the Times advocated for children’s needs, raising money for charities that supplied coats and other clothing items to children hit hard by the Great Depression. In the recession of 1961-62, the Times helped 4,000 Indiana residents find jobs through its publishing of free employment ads. Alongside its Klan coverage, the Times also covered multiple scandals, from corruption in the state’s highway fund and voter fraud in congressional districts to exposing falsely reported Indianapolis crime statistics. It even published coverage during the 1960s that advocated for better lunches in public schools, through the use of the federal school surplus program.
Despite its successful journalism and philanthropy, the Times lacked the resources and circulation to compete with Indianapolis’s rival dailies, the News and the Star. On October 11, 1965, the Indianapolis Times ran its final issue and suspended publication. Its final daily circulation totaled 89,374, with a Sunday circulation of 101,000.
While the Indianapolis Times ceased publication over 50 years ago, it maintains a legacy of good journalism and civic integrity. Due to its immense impact on the community, the Indiana Historical Bureau shared the newspaper’s history with future generations of Hoosiers via a historical marker originally placed in 1979, and replaced in 2013.
For most Americans, the Hoosier poet James Whitcomb Riley is no longer a household name. He’s mostly remembered for “Little Orphant Annie,” an 1885 poem about an Indiana girl who warns children against misbehaving, scaring them with the refrain: “The gobble-uns’ll get youEf you don’t watch out!”
Riley died a hundred years ago this July. When President Woodrow Wilson got the news at the White House, he is said to have broken down in tears, then sent an express telegram to the poet’s family in Indianapolis. As Riley’s body lay in state at the Indiana Capitol in July 1916, thirty-five thousand people filed past. American children, who adored the old man, were devastated. The press overflowed with eulogies. Novelist Booth Tarkington, another once-famous Hoosier name in American letters, eulogized Riley in the Indiana Daily Times, calling him “the first and foremost distinctively American poet, and at the time of his death . . . the greatest American.” The New York Sun mourned: “The Hoosier Poet blew heart bubbles . . . In his verses Indiana spoke to the world.” And the Philadelphia Inquirer noted: “There is no doubt that he was the most popular poet of this generation in America… If there is a child today that is not regaled with ‘Orphant Annie’ that child is to be pitied.”
Though Riley was mostly known for his folksy childhood lyrics, he was also a civic-minded poet, fierce in his defense of the downtrodden.
In 1898, during one of those periodic battles over immigration that heat up American politics, the “Poet of Childhood” grappled with anti-Irish prejudice — though it wasn’t personally directed against him. Riley, whose own grandparents came from Ireland to Pennsylvania before moving to the Midwest, defended the valor and patriotism of the “Sons of Erin” who fought in the Civil War and Mexican War. In so doing, he took aim at the religious and ethnic hostility of nativist groups like the American Protective Association, a cousin of the Ku Klux Klan.
The Irish, especially Irish Catholics, were frequently misunderstood and feared as disruptors of society. Long before the Civil War, American nativists like the Know-Nothings had been actively exploiting fears about the Irish and “Rome,” alien forces ready to undermine American democracy and Anglo-Saxon values. Though some of those fears may sound downright bizarre today, Irish immigrants were often mired in poverty, violence and alcoholism, facts that scared their neighbors. While the brutal living conditions of many Irish were no myth, catastrophic events like the Irish Potato Famine of the 1840s were partly to blame. With their situation made worse by the greed of landowners and brutal utilitarian social theories, many of Ireland’s sons and daughters were reduced to sub-human conditions. Millions went overseas or found themselves driven into the arms of death.
The Irish had been targeted by some of the worst 19th-century science and philosophy. Racialized by other whites during the early days of Darwinism, the “native” Irish in particular were type-cast as little better than apes, doomed by biology itself to crime, degradation and — some theorists hoped — gradual extinction. One famous drawing compares the “Anglo-Saxon” features of English nurse Florence Nightingale to the ape-like face of “Bridget McBruiser” across the Irish Channel.
That drawing, however, was an American drawing, published in Samuel R. Wells’ New Physiognomy(New York, 1866). Wells was one of the foremost American phrenologists of his time, studying “character” as he imagined it to be written on the human face and skull. It took decades for the science of head bumps and nose shapes to be debunked as nonsense, but the fallout proved catastrophic for many immigrants.
Bad science and hyper-patriotic conspiracy theories were the target of one of James Whitcomb Riley’s lesser-known poems, “Brother Jonathan Lectures His Adopted.” That poem appeared in Songs of Two Peoples, an 1898 collection set partly in New England, partly in Ireland.
Originally written in broad New England dialect, “Brother Jonathan” recounts the anti-Catholic ravings of a recent Northern Irish immigrant voting for “the fust time” at a small-town polling booth in America. Jonathan showed himself an eager campaigner against foreign influence, “tearin’ up an’ deown’ on platforms,” lashing out at Rome’s priests who “eat heretics at feasts” — dark tales from European history carried by folklore and immigrant ships into American election booths well into the 1960s and even beyond. Catholics, Jonathan warns, were gearing up to crush the American public school system and democracy. He gets a stinging rebuke from the embodiment of Uncle Sam, “His Adopted.”
Though Riley’s poem is set just after the Civil War, it spoke to the issues of 1898, when America’s generously open door did bring many problems. Yet the looming figure of “Brother Jonathan” was still fresh decades later when George R. Dale, the brave editor of the Muncie Post-Democrat, reprinted it as part of his long battle against the powerful Hoosier Klan.
In 1924, Dale found Riley’s poem as apt as ever. Dale was at the start of a practically one-man battle against the KKK in his town, using humor to transform the Muncie Post-Democrat into a rollicking 1920s version of The Onion. Though Dale faced routine death threats and assaults from Klansmen, the Muncie editor bravely tore into chauvinism at a time when the Klan was as much against new waves of Eastern and Southern European immigration as it was opposed to African Americans coming up from the South. Dale slightly abbreviated Riley’s poem — missing the fact that Brother Jonathan was an immigrant himself and had brought Old World animosities across the Atlantic, a prelude to the Irish “Troubles.”
Though many Irish immigrants were racists themselves, stirring up some of the worst race riots of the 1800s, George Dale found an ally in both history and the Catholic Church. Virtually every issue of Grand Dragon D.C. Stephenson’s Klan paper The Fiery Cross contained attacks on the church, sharpest during the Indiana gubernatorial election of 1924, the year Dale reprinted “Brother Jonathan” in Muncie. It’s not surprising that, since they were long targeted by nativists, Catholics became a major force in undermining the Klan and helped hobble half-baked social and medical theories like eugenics. (The barely-concealed “science” of white supremacy, eugenics had deep roots in Indiana.)
While Riley was of Irish descent, he wasn’t Catholic himself — in fact he wasn’t much of a church-goer at all. Yet Riley knew plenty of immigrants: they were his neighbors in Lockerbie, an Indianapolis neighborhood first called “Germantown” and settled partly by refugees from Europe’s 1848 revolutions.
But even Riley’s support had a dark irony in it. A frequent visitor at his house in Lockerbie was Indiana Socialist leader Eugene V. Debs. The son of French immigrants, Debs was a champion of the working class but often hostile to the new wave of immigration, which he thought undermined American labor and played into the hands of big business. Debs may have been right about the effect of cheap labor on the American workers’ movement, but history repeated itself in a sad way when even the great Socialist leader made disparaging remarks in 1891 about Chinese and “Dagos” (Italians). They “fatten on garbage,” Debs said, live “more like a savage or a wild beast,” and “are able to underbid an American workingman.” It took years for Debs to temper those views, as even the Socialist Party succumbed to nativism and fear of the “degraded foreigner.”
Historians, genealogists and other curious researchers can now dig into some historic newspapers from Bloomington, Indianapolis, Bedford, Hammond, New Richmond, Sullivan, Smithville, and tiny Orland up in Steuben County. While our available run of Hammond’s Lake County Times currently includes just three years (1920-22), we’ll add issues of that great paper back to its start in 1906 in coming months.
Our newest batch also includes a controversial choice for Hoosier State Chronicles, but one which is of enormous historical value: the Ku Klux Klan’s Fiery Cross. From the early to mid-1920s, the Klan edited and printed its influential Indiana State edition from the Century Building in downtown Indianapolis at a time when the Invisible Empire was largely headquartered in Indy. Although HSC and the Indiana State Library in no way endorse the views of the KKK, we trust you’ll find The Fiery Cross a fascinating read. The paper is an integral part of the history of radical right-wing politics, nativism, anti-Catholicism, anti-Semitism, white supremacy, the battle over religion in public schools, and American attitudes toward immigration. Cast a glance at American politics today and what seems like old 1920s news is still hugely relevant.
We expect that some members of the public might be offended by our making The Fiery Cross available on the web, but we stand by its value as a historic document. If you’re looking for a strong anti-Klan perspective, many Hoosier editors took a stand against the group in the 1920s. We recommend several papers available in Hoosier State Chronicles: the African American Indianapolis Recorder, George R. Dale’s ferocious (and humorous) Muncie Post-Democrat, and the great Indianapolis News. The microfilm collections of the Indiana State Library also contain two other notable Indianapolis newspapers that opposed the KKK. These are the Pulitzer Prize-winning Indianapolis Times and the Indiana Catholic & Record, forerunner of the Catholic archdiocese’s current newsletter, The Criterion.
Although the Indiana Klan’s heyday ended in the late 1920s, we would also like to point out that Hoosier State Chronicles makes available the Jewish Post & Opinionfrom the date of its inception in Indianapolis in 1933 all the way up to 2005 — a paper that has fought for many decades to raise awareness of racism in the U.S. and abroad.
Here’s a full list of what’s new on HSC this month:
When the Hagerstown Exponent published this headline in October 1923, the editor had gotten the facts wrong. The Ku Klux Klan’s powerful “Indiana Realm” had not bought itself a venerable institution of higher learning that summer. But it had come close. For a few weeks, Valparaiso University — sixty miles from downtown Chicago, and formerly one of the largest private schools in the U.S. — teetered on the brink of becoming a “Ku Klux Kollege.” Once praised as the “Poor Man’s Harvard,” in 1923 many feared the university was about to become a “hooded Harvard.”
“Valpo” is a thriving university today, with some of the best programs in Indiana — and has no connections whatsoever to the KKK. But a century ago, after its rapid rise to national fame, the highly-respected school was caught up in hard times. Yet its sudden nose-dive after World War I took many alumni and faculty by surprise.
Founded by Methodists in 1859, the original school — Valparaiso Male and Female College — took in students of all levels, from elementary to college age. The pioneer school was also one of the few co-educational institutions in America before the Civil War. That war wreaked havoc on enrollment, leading the college to close its doors in 1871. Two years later, it reopened as a teacher’s college. Until 1900, the school went by the name Northern Indiana Normal School and Business Institute.
Renowned for its economical tuition and low cost of living — as well as for admitting women and students from overseas — by 1905 “Old Valpo” enjoyed one of the highest enrollments of any private university in the U.S. With over 5,000 students that year, the school ranked just behind Harvard. Its affordability to working-class Americans led many to praise it as the “Poor Man’s Harvard.” (Harvard itself was sometimes jokingly called “The Rich Man’s Valpo.”)
Students from all over the U.S. and the world trained to be public school teachers here. Some were busy teaching English to immigrants employed at Gary’s new steel mills. Valpo’s programs in law, engineering, medicine, and dentistry were well-regarded. Its College of Medicine and Surgery had been brought over from Northwestern University in Chicago. When the college moved back to the Windy City in 1926, it formed the nucleus of Loyola’s medical program.
Harvard and Yale might have been too good to take out ads in Chicago newspapers. But this ad from 1905 appeared next to one for another great school on the rise, the University of Notre Dame.
Yet once enrollment peaked in 1907, venerable Valpo plunged into an unexpected, two-decade-long decline. After accreditation of American colleges and universities began at the turn of the century — partly driven by a desire to standardize high-school education and thereby “unify” the country — Valparaiso failed to win accreditation. Suddenly unable to transfer their credits, current and prospective students found the school a harder sell, especially as affordable new state universities, teachers’ colleges, and urban night schools entered the competition. Valpo’s lack of a football team and Greek life were another stumbling block, though it hurriedly scraped together a football program in the early 1920s and even played Harvard. (It lost 22-0 in its first game.)
World War I issued another blow. The famously affordable university had always attracted international students. (One of the more unusual of them was future Soviet Comintern agent Mikhail Borodin, “Stalin’s Man in China,” who would die in a Siberian gulag in 1951.) But after 1914, many of these students left to fight for their European homelands in WWI. When America entered the war against Germany in 1917, student military enlistment left Valpo’s academic and residence halls almost empty. And with plenty of war-related jobs now available to women, female students also tended to skip out on college for the duration of the war.
In 1919, Indiana passed a new law requiring private colleges to maintain a half-million dollar endowment. Cash-strapped Valparaiso University, burdened with a $350,000 debt (almost $5 million in today’s money) faced the real prospect of bankruptcy. The school’s trustees even tried to sell it to the state that year for use as a public teacher’s college, but the Indiana legislature declined the offer.
Holding on by a thread — and led by controversial president Robert Hodgdon, who turned out to hold fake medical degrees — desperate trustees and the equally-desperate citizens of Valparaiso sought new owners. That list of potential “saviors” grew to include the Presbyterian Church, the International Order of the Moose, and the owner of Cook Laboratories in Chicago, who wanted to turn the campus into a syringe factory and provide 1,000 jobs to townsfolk. (Their prosperity would have been shattered by the school’s demise.)
Then, in July 1923, a new bidder expressed interest.
For some residents of Valparaiso — which hosted a parade of at least 5,000 Klansmen in May 1923, an event that attracted 30,000 visitors from around the Midwest — the offer to take over the struggling school seemed like a God-send. Academics, alumni, and many students, especially “undesirable” Catholics and Jews, thought differently. Many teachers and students were ready to pack up and leave.
But incredibly, as far as the trustees were concerned, the question of selling Valparaiso University to the Ku Klux Klan mostly came down to whether that organization itself had the resources to made good on its own offer.
The efforts of the revived Klan proved more “sophisticated” than that which had died out in the 1870s. Klan rallies and parades occurred all over the North and West, from Chicago to L.A., from Oregon to Maine. And the flag they waved wasn’t the rebel flag. KKK membership in those years peaked in Indiana, Illinois, and Ohio, “ground zero” for some of the biggest Klan activity. D.C. Stephenson, the “Grand Old Man of the Klan,” operated mostly out of his headquarters in Indianapolis, a city that was almost taken over by Klansmen and Klanswomen; It was also a city that fought a valiant battle in the press, courts, and churches to discredit the “Invisible Empire.”
The “Second” Klan defined itself as a hyper-patriotic organization of white Protestant Americans and was more mainstream than at any other point in its history. During the ’20s, the Klan was less concerned with suppressing African Americans than with stemming the tide of new immigration coming from Southern and Eastern Europe — including to heavily-industrial towns like Gary, just thirty miles from Valparaiso. The Klan sought to cripple an imaginary conspiracy contending that Catholics wanted to destroy American public schools and hand the U.S. government over to the Pope. It also warned of the activities of “Jewish Communists” and anarchists in the wake of the Russian Revolution and the 1919 Red Scare. (The fear provoked by deadly anarchist bombings wasn’t entirely groundless, however.) Prohibition of alcohol, another cause taken up by the KKK, was a barely concealed way to crack down on immigrant culture.
These views were shared by thousands of Americans who didn’t belong to the Klan. The Invisible Empire even found strange bedfellows in Progressivism, including women’s suffrage advocates, who espoused some of the same “reform” ideals promoted by the “kluckers,” albeit with different objectives. Newspapers, big mansions, and church services lent the “hoodlums” in “nighties,” as a Muncie editor quipped, credentials that midnight lynchings in cornfields didn’t. In Indianapolis, the organization considered establishing a Klan hospital on North Alabama Street for white Protestants only. (The hospital was never built.) Acquiring a university would help the Klan project a cleaner image. And since Valparaiso was a teacher’s college, the Klan could now propagandize American children from within schools.
By July of 1923, the trustees of Valparaiso University and the Klan were talking. Representing the Klan was Milt Elrod, whom Stephenson had recently made editor of The Fiery Cross, the major KKK newspaper, printed at the Century Building on South Pennsylvania Street in downtown Indianapolis.
Encountering obvious concern from much of the faculty and student body, Elrod assured the press that a Ku Klux takeover of the school would change nothing except the trustee board, which was to be packed with Klan appointees. The school would remain open to women and would be non-sectarian, Elrod insisted — though Catholic students were already beginning to drop out and enroll elsewhere. Ludicrously, Elrod initially claimed that the Klan would admit any applicant who met the proper “educational requirements,” including “Negros,” though he later admitted that the school would not have the “proper” facilities for African Americans. (The sad irony is that Valparaiso University did not admit African Americans even before the Klan tried to buy it.)
Few people — the trustees excepted, it seems — took Elrod at his word when he said that nothing else would change at the university except skyrocketing enrollment and the return of its once prestigious reputation. (There were rumors that it would be renamed “National University”). Yet Elrod’s enemies had already come out. In The Fiery Cross, he was busy singling out “un-American” and “alien” opponents. Elrod may have been quick to pick up on campus rumors that Catholic priests from Notre Dame had visited town, spurring the Klan to act soon and not be outbid by the “agents of Rome.”
Heavy opposition came from the press. Even in Indiana, major urban newspapers tended to be anti-Klan, including the Indianapolis Star, Indianapolis News and most famously the Indianapolis Times, which won a Pulitzer for its battle against the group. Some of the sharpest criticism, however, came from George R. Dale, the wildly colorful and energetic editor of the Muncie Post Democrat. Dale, who endured death threats and assaults on his life and that of his family, ran a paper that could be called The Onion of its day. His paper, virtually one long, rambunctious op-ed piece, employed a folksy humor to give sucker-punches to the powerful “Indiana Realm.” Dale went on to become mayor of Muncie in 1930.
Editors and cartoonists nationwide– including E.H. Pomeroy, an illustrator for the Valparaiso Vidette — tore into Elrod’s proposal once it came out that he might, in fact, get hold of the $350,000 in cash needed to bail the school out of debt. (Elrod also promised that the Klan would set it up on a million-dollar endowment, twice the amount required by Indiana law.) As the story spread across the U.S., an illustrator in the New York Call went straight for the jugular, publishing a parody of Dante’s Inferno — “Abandon All Brains Ye Who Enter Here.” The cartoon depicts book-burning, classes in whipping and tar-and-feathering, a “Klinik” to teach “100% Americanism,” and a commencement day ceremony where students sport an unconventional new style of cap and gown.
Another critical broadside came from Helena, Montana. The writer in Helena’s Independent Record thought that a bout of education for “kluckers” might at least have a few salutary side-effects.
One editorial appeared in Robert W. Bingham’s Louisville Courier-Journal. Bingham fought a crusade against Southern poverty and criticized Fascism before even Franklin D. Roosevelt denounced it. “Ku Klux and Kolleges” may have been Bingham’s own editorial. It asks if there is no provision in the Indiana school’s original charter to prevent the sale to the Klan. The Courier-Journal also pointed out that many teachers in Kentucky had been trained at Valparaiso in its better days, and that Kentuckians should be concerned about its ultimate fate.
Though excitement among some Valparaiso citizens allegedly ran high, Milt Elrod was probably too quick to make blustery promises about the Klan’s own financial strength. His proposal to buy the school wasn’t a “joke,” but Elrod was a notorious booster and propagandist.
Through the sale of thousands of robes, newspaper subscriptions, and membership fees, the “Imperial hierarchy” of the Klan had amassed huge fortunes for itself. D.C. Stephenson had gone from being a poor coal dealer in Evansville to a wealthy man by age 33, but he squandered Klan money on liquor, women, cars, and a yacht. Even the $350,000 needed to buy the Valparaiso campus — not to mention the $1,000,000 offered as an endowment — was apparently beyond the ability of bumbling Klan leadership to come up with (or hang onto).
The American press and higher education breathed a sigh of relief when, after just a few weeks, Elrod feebly announced that the Klan had changed its mind due to “legal technicalities.” Some papers reported that — true to the Louisville Courier-Journal’s suggestion — a clause in the school’s original charter had been discovered, preventing control by any “fraternal, benevolent or charitable order” (an inaccurate description of the Klan, at any rate).
“Legal technicalities” caused by the school’s charter might be a myth, a clever way for both the university and the Klan to save face after the embarrassing episode. Most newspapers ran with it, but there seems to be little evidence that university trustees would have called off the sale if enough cash had been put down in front of them.
Fortunately, Valparaiso University never fell into KKK hands. With the corrupt Klan itself in disarray by 1925, and with Stephenson headed to the nearby state prison at Michigan City for rape and murder, any future Klan bids were out of the question.
In the summer of 1925, the Lutheran Church-Missouri Synod rescued the run-down, almost abandoned school. Lutherans at that time had several colleges and seminaries around the U.S., but no university. They announced vague plans to use it as a theology school or teachers’ college. Securing the deal was assisted by Reverend John C. Baur, a Lutheran minister and noted opponent of the Ku Klux Klan in Fort Wayne, Indiana.
Under Lutheran guidance, Valparaiso University’s fortunes gradually turned around, though it barely survived the Great Depression. By the 1950s, “Old Valpo” once again ranked among Indiana’s and the nation’s best colleges, a reputation it still holds today.
Hoosier State Chronicles provides searchable access to several years of The Fiery Crosson our site.
“The most damnable spot in America.” “A disgrace to civilization.” “Filth and abomination.” “Indiana’s Black of Hole of Calcutta.”
The Hoosier State sometimes get bad national press, but in 1923 the criticism was homegrown. True to Hoosier stereotypes, the alleged horrors took place on a farm, the state penal farm, and involved the abuse of prisoners.
On the eve of World War I, a new, “open-air” penitentiary opened about an hour west of Indianapolis. Overcrowding at the major state prisons in Michigan City and Jeffersonville, as well as at county jails all over Indiana, led the legislature to pursue a “progressive” alternative to mere incarceration. Many prisoners, after all, were behind bars for minor crimes like theft and assault and battery. That changed in 1917, when Indiana Governor James Goodrich initiated statewide Prohibition, two years in advance of the Federal liquor ban that came with the Volstead Act in 1919.
Since some Indiana counties and towns had already passed local dry laws, by 1915 sheriffs were cracking down on operators of illegal saloons, moonshine distillers, and town drunks. While most violators were never tossed in the clinker for more than a few weeks or months, as the war on alcohol got more serious, Hoosier jails began to fill up fast. The temptation to make a profit off jails was a further problem, a situation that still exists today.
Prohibition laws provide a fascinating glimpse into the dark side of reform movements. As one Hoosier editor, Muncie’s George R. Dale, discovered while investigating allegations of prisoner abuse at the State Farm in Putnamville, punitive social reform — including the ban on alcohol sales — had scarcely hidden undertones of racism and class operating behind it. Working-class Americans, African Americans, and Catholics bore the brunt of laws framed mostly by women’s rights advocates and middle-class white Protestants. Liquor laws, oddly enough, turned out to be a major milepost on the intellectual superhighway that led to the resurrection of the Ku Klux Klan in 1915 — coincidentally, the year of the penal farm’s founding. The original Klan had died off in the 1870s. Revived just before Word War I, it found its highest membership not among stereotypical rural Southerners and defeated Confederates, but among white middle-class Midwesterners. The ideology of “the second Klan,” moreover, wasn’t totally foreign to the reform movements of the 1910s.
In 1922, Dale, a civil liberties maverick, joined the campaign to investigate the penal farm — then went there twice as a prisoner, sentenced to hard labor for criticizing a Delaware County judge with Klan connections.
Though the farm would soon fall under suspicion, the plans behind its creation were full of good intentions. Jailers and prison reformers had always been vexed by the failure of jail sentences to cure some criminals of their attraction to lawbreaking. The theory was that inmates were bonding behind bars while living in “idleness.” As a Hoosier paper, The Hagerstown Record, put it in 1916,
Jails are simply breeding places for vice. Lawbreakers thrown together in sheer idleness day after day have opportunity and incentive for devising more lawlessness. The hardened men create an atmosphere of viciousness that influences the less hardened, while the shiftless vagrant finds very little punishment in free board and no work.
Penal labor, though not wrong in itself, had an enormously dark history — from Charles Dickens’ hellish “workhouses” in David Copperfield to British convict colonies in Australia and of course the Siberian gulags of Tsarist and Soviet Russia.
A 1913 law passed by the Indiana legislature made possible the establishment of a pioneering state penal farm. That law appropriated $60,000 for the purchase of at least 500 acres of land. To help prevent party control and graft, the bipartisan committee, like the prisoners themselves, would receive no salary for their work.
The committee eventually bought 1,600 acres around Putnamville, five miles south of Greencastle, in a hilly, rocky part of Putnam County. Much of this acreage was considered “too broken for agriculture.” Yet this didn’t put a halt to plans, since the penal farm would include several industries besides farming. Underlain by Mitchell limestone, prisoners were put to work breaking rock in quarries, used for road building and the production of crushed limestone fertilizer used on fields. Prisoners also sawed lumber from a neighboring forest reserve. Additionally, the farm kept a dairy herd, apple and peach trees, and fields that grew corn, hay, soybeans, sorghum, pumpkins, and tobacco (a crop now practically extinct in Indiana). In 1916, the prison kept 190 “fat and sleek” hogs. Most of this produce went to fed patients and staff at state hospitals.
A brick plant came in 1918, with prisoners turning out 30,000 bricks a day. The bricks were used in the construction of a new medical college and a military warehouse in Indianapolis and of the Indiana Village for Epileptics, later renamed the New Castle State Hospital. (This happened at a time when epileptics were considered a menace to society and segregated. Indiana’s 1907 eugenics laws forbade epileptics to get married, putting them virtually in the same class with criminals subjected to forced sterilization.)
The money-making possibilities of the state farm were already stirring up buzz among citizens of Putnamville, an old pioneer town on the National Road that nearly became a ghost town when the Putnam County seat was moved to Greencastle. The Indianapolis News reported that rumor of the farm’s coming “spread over the hills and valleys like wildfire” and that residents believed it would “make the old village glow with new life.” “Friends of prisoners” and “sightseers” will “come and go and Putnamville will thrive on the nickels and dimes they spend.”
Locals didn’t seem worried about having prisoners as neighbors, though the penal farm was barely guarded at all. Punishment for escaping was apparently considered enough of a threat to deter the attempt. Fugitives from the law would find their sentences, sometimes a mere 90 days, extended to two years in a state prison if caught.
Newspapers give insight into the type of criminal sent to the State Farm. After Indiana’s prohibition law was ratified in 1917, more than half of the prisoners here came on liquor-related offenses — whether running a “blind tiger,” a rural whiskey still, or being drunk in public. Although bootleg whiskey could be very deadly, other prisoners were jailed for the slimmest of crimes. One was an 18-year-old from Indianapolis who stole a penknife.
The Indiana State Penal Farm’s bleak reputation wasn’t long coming. Less than a year after its founding, John Albright, a bootlegger from Terre Haute, actually requested deportation to his native Germany during the height of World War I rather than serve 90 days at the farm.
Newspapers also documented escapes from the farm, a few of them dramatic. In 1916, two prisoners who drove farm horses ran away with their steeds. They tied them to trees in the woods around Greencastle, where the animals were later found starved to death, “tethered a few paces from an abundance of grass and water.” A year earlier, two Indianapolis youths escaped, went on a burglary and horse-stealing spree near Terre Haute, and were then hunted down by a posse of Vigo County farmers. When four men escaped in 1917, including an African American from Lake County, a “sensational gun fight” ensued. The African American, a man named Hall, was shot dead.
In May 1915, just a month after opening, there were 217 prisoners living at the farm, including 30 African Americans. The total number that skyrocketed to almost 1,200 within a year. In its first decade, the farm “entertained” about 25,000 prisoners.
In 1920, a controversy broke out over allegations of cruelty at Putnamville. Charles McNulty, an Indianapolis saloon keeper let out on parole, filed a complaint with the State Board of Health. McNulty’s claims about unsanitary conditions and violence were backed up a year later when Oscar Knight, a prisoner, filed a further complaint with a judge. Knight claimed that jailers served inmates food that “is not fit for hogs.”
McNulty alleged that prisoners were routinely underfed and worked ten hours a day at hard labor. Meat was only served once a week, “one slice of fat bacon,” less than what prisoners at other jails got while merely sitting in a cell.
Musty meal was used for making corn bread three times a week until Putnam County health officers forbade the use of it. . . On Sunday, five crackers is the substitute for the dry bread of weekdays. Some of the paid guards are insulting and cruel and inhuman, especially to cripples and weaklings, using a loaded cane to beat them.
There were further allegations that Governor Goodrich’s family and “hirelings” of his administration profited from unpaid labor, since inmates at Putnamville were “farmed out” to the Globe Mining Company, partly run by the governor’s son. Charles E. Talkington, superintendent of the penal farm, blew these charges off by claiming that McNulty was a member of the International Workers of the World (IWW) or “Wobblies” Talkington had previously been head of the Farm Colony for the Feeble-Minded in Butlerville and Bartholomew County’s school superintendent. The “Feeble-Minded Farm” — also called the Muscatatuck Colony — was, like the epileptic “village” in New Castle, part of Indiana’s dark eugenics campaign, which blamed crime on mental retardation and figured into a backlash against immigrants and the poor.
Yet early charges made about the farm were tame compared to those reported in one of the most fiery and flamboyant Hoosier newspapers Dale’s Muncie Post-Democrat.
Dale had just begun a landmark battle against the Ku Klux Klan. Though the Klan almost took over Indiana government in the 1920s, it was rooted in years of corrupt politics and arguably even social reform movements like Prohibition and eugenics. During his long battle to expose the Muncie Klan, Dale would be attacked by gunmen who tried to shoot him and his son. Yet the white-haired editor took on the Klan with humor, writing outrageous lampoons about “Koo-Koos” and “Kluxerdom” in his weekly paper, which was almost wholly dedicated to ridiculing the Invisible Empire. Dale published lists of known or suspected Klan members. He also grappled with the KKK’s powerful women’s auxiliary at a time when thousands of Hoosier Klanswomen spread hatred through families in ways that their male counterparts actually had less success at in their public roles. Dale vocally supported blacks, Jews, Catholics, and immigrants, and anybody else targeted by the Klan.
In August 1922, Dale also came to the defense of prisoners at the State Farm. The battle would go on for years. Before it was over, he got a chance to see the terrors of the “Black Hole of Indiana” up close. For criticizing a Muncie judge with links to the Klan — Clarence Dearth, a man he called “the most contemptible chunk of human carrion that ever disgraced the circuit bench in the state of Indiana” — Dale was sentenced for contempt of court and libel, fighting a four-year-long legal battle to stay out of the farm himself. Dale’s campaign is an overlooked part of the history of freedom of speech in Indiana.
His first jab came on August 4, 1922. That story was based on the accusations of “a man from Muncie” who had just visited Putnamville. (Dale doesn’t give his name.)
When Dale criticized a libel ruling Dearth, the judge handed him a 90-day sentence at Putnamville. After eleven days in a Muncie jail, the editor entered the State Farm’s gates as “Convict 14,378.” Partly through the efforts of his wife Lena, the Indiana Supreme Court ordered Dale’s release after just three days. He now had a chance to write “from actual experience”, not the reports of others. Dale immediately set to work “serving notice on the Ku Klux Klan and its miserable tools in office.”
While wealthy bootleggers and Prohibition violators with connections in government often got off scot-free, Dale wrote that when he went to Putnamville, he stood in line with working-class men.
Stepping into the prison barber’s, “in exactly ten seconds my head looked like a billiard ball.” The 56-year-old and father of seven claimed he was then forced to strip down and shower in public, received filthy clothes that “smelled like sin,” got sprayed down by a fruit-tree sprayer, and was vaccinated by a veterinarian. Of the eight meals he ate in the mess hall in the course of three days, he never got any meat. He slept in a miserable, freezing dormitory with 204 other inmates, most of them sick and packed in “like sardines in a can.”
Dale insisted that many of these inmates were jailed on trivial liquor charges. He described one man whose family was left subsisting on charity while he rotted at the farm for almost two years, “having no money to pay his fine,” though prisoners were supposed to receive $1.00 a day for their labor. Always keen to publish news about the discrepancies in punishment meted out to African Americans versus whites, Dale mentioned black teens at the penal farm sentenced for bicycle theft and other minor offenses.
The editor put out an appeal to Governor Warren Terry McCray to investigate the “Putnamville Disgrace.” While he commended the governor for investigating similar jail horrors in Marion County and at the new Indiana Reformatory in Pendleton, Dale insisted on “The Difference Between Men and Bulls.” Cattle on McCray’s bull farm near Kentland lived better lives than prisoners at Putnamville, he announced. Taking heed of these accusations, Dr. James Wilson, mayor of Wabash, Indiana, refused to send any further offenders to Putnam County “until that place of horror is changed from a torture pen into a place of punishment where convicts are treated like human beings instead of dumb brutes.”
In 1926, two years after Ed Jackson, a Klansman, became Governor of Indiana, Judge Dearth and editor Dale were still fighting. Dearth sent the newspaperman back to the penal farm once more when Dale continued to ridicule him. Dale was also found guilty on a “trumped up” charge of liquor possession and of libeling George Roeger, a Muncie distributor of D.C. Stephenson‘s newspaper, The Fiery Cross (printed in Indianapolis). Dale had accused him of being a “Ku Klux draft dodger.”) A jury allegedly packed with Klansmen also declared him guilty of carrying a concealed weapon. Dale appealed the case to the Indiana Supreme Court but lost. Judge Julius C. Travis wrote the opinion that “the truth is no defense” and that Dale had held the law up to ridicule. Newspapers in Chicago and elsewhere started a defense fund to support freedom of speech.
In July 1926, Dale spent a further nine days at Putnamville, digging a tile ditch. He was released, strangely enough, by order of Governor Jackson himself. He got another sentence in August 1927, but spent just half an hour there. It was enough time, however, for him to be fingerprinted and booked as a convict. He also described a conversation with a young African American, James Martin, sentenced to six months for stealing $5.00. Martin had a wife and three children.
Judge Clarence Dearth of Muncie was later impeached. George Dale went on to become Muncie’s mayor from 1930 to 1935. As editor and mayor, he kept an eye on corrupt judges and police.
The Indianapolis Times began a series of articles about abuse allegations that continued to come out of the Indiana State Penal Farm. Yet the farm survived, receiving many inmates throughout the Depression. Most came on charges of larceny, liquor offenses and issuing fraudulent checks. Some, though, were guilty of more serious crimes, like drunk driving and child molestation. Still others came for downright strange reasons, like a Kendallville man arrested for selling “fake radium belts” for which he claimed curative powers. Then there were the sentences that now seem downright cruel.
Heavy drinkers were packed off to Putnamville into the 1950s. Through the 1960s, inmates milked cows, tended an orchard, and grew vegetables, also raising 18 acres of tobacco. About 40 convicts a year escaped in the 1970s and ’80s. Staff and guards were unarmed.
In 1977, the farm was reclassified as a medium-security prison and began receiving convicted felons, which partly contributed to the decline of farming there in the 1980s. The State of Indiana later tried to revive dairy farming at Putnamville in the 1990s. In 1995, the prison was operating the largest dairy farm in the county. Yet of the farm’s 1,600 inmates that year, less than 100 were working in agriculture.
Conditions in the mid-’90s had definitely improved since the days of Prohibition. The Kokomo Tribune reported in 1994 that 900 gallons of food scraps a day were being taken from the dining hall, mixed with cow manure, and used in a composting initiative. That project cut the prison’s garbage bill in half.
Now called the Putnamville Correctional Facility, the institution survives. Almost 2,500 prisoners are there today, more than at any time in its history.
If you enjoy today’s “farcical newspaper” The Onion, in 1922 you might have sent in two dollars for a subscription to George R. Dale’s eccentric and fascinating Muncie Post-Democrat.
While The Onion lampoons everything from politicians to microwaves to bad tippers, George Dale — Indiana’s Jazz Age version of a Stephen Colbert or Jon Stewart — focused his ridicule on a powerful group famous for wearing nighties and “mother goose caps” around cornfields at night. That group, of course, was the Ku Klux Klan, whose grip on big cities and small towns alike led to its near-domination of state politics in the 1920s.
Muncie and neighboring towns like Marion, Elwood, Fairmount and New Castle were once a stronghold of the Klan. Warding off physical assaults and threats on his life, Dale fought in the belly of the beast, bravely using humor to expose a group that lured in tens of thousands of Hoosiers, many from the middle class, under the banner of “100% Americanism.”
Hoosier State Chronicles, in cooperation with Ball State University Libraries’ Digital Media Repository, is proud to bring a long run ofDale’s Muncie Post-Democrat online, from 1921 through 1950. Here’s a brief bio of the man whose war on the Klan is still little-known outside Muncie, where he served as mayor from 1930 to 1935. We’re including some of his best comic barbs here, lobbed at the not-so-Invisible Empire.
In 1930, a writer named W.A.S. Douglas wrote a long piece in The American Mercury, a magazine edited by the acerbic literary critic H.L. Mencken. (Mencken was a famous enemy of the Klan, though his own views bordered on anti-Semitism.) Douglas recalled that he first met George Dale during the 1925 trial of D.C. Stephenson, Grand Dragon of the Klan in Indiana and many other Northern states. Though Stephenson was indicted for the kidnap, rape and murder of an Indianapolis stenographer, a crime that involved her near-cannibalization while he was raping her, since the trial was held in Klan-dominated Noblesville, the Klansman seemed confident that his political machine could get him off the hook. Stephenson, still in his thirties, was their “Old Man.”
“There were Klansmen all around [Stephenson],” Douglas wrote about the courtroom in Hamilton County, “at the counsel-table, in the jury box, in the audience, and guarding the doors of the courtroom. All were brothers in the secret bond.” Then Stephenson looked over and saw a “shabby little old man,” scribbling with a pencil while casting a look that seemed to bore “right into his brain.”
This was George Dale, “a white-haired little man, well into his sixties and with the seat worn out of his pants — a man who had become a joke all over the state because alone, broke, and kicked from pillar to post, he dared to fight. . .”
Born in 1867 in Monticello, Indiana, Dale — son of a Civil War veteran — was orphaned by age 18. He moved to Hartford City around 1885, where he worked for an uncle who owned the town’s first electric power plant. In his twenties, Dale founded the Hartford City Times, then the Montpelier Call. He married Lena Mohler in 1900 and the couple had seven children. Around 1920, the Dales came to Muncie on the eve of the Klan’s takeover there.
In a study conducted by Hoosier-born sociologist Robert Staughton Lynd and his wife Helen, Muncie became the first American town to ever be systematically dissected on a sociologist’s “operating table.” The Lynds chose Muncie mostly for its averageness. Their 1929 book Middletown wasn’t flattering. Nor was the description that W.A.S. Douglas left: “I well remember this Indiana city when it weltered in starkness; when it tucked its tail between its legs and ran from the sound and the smell of cowshed-perfumed klansmen…”
Douglas’ stereotype wasn’t totally accurate. Muncie wasn’t all Klan. And the most influential Klansmen weren’t farmers. Klan influence was strong in big cities, too, with large membership in Detroit, Chicago, and Indianapolis, where D.C. Stephenson turned out his own newspaper, The Fiery Cross. And in the ’20s, the Klan had more support in the Midwest than in the Deep South.
Klan ideology in the ’20s also differed from its focus during the Civil Rights Movement in the ’50s and ’60s. While never friendly to African Americans, the “second wave” of the Klan was mostly interested in halting immigration, undermining perceived Catholic and Jewish influence in American politics and schools, enforcing Prohibition, and protecting the “purity of American womanhood.” A new religious movement, Protestant fundamentalism, also fueled the Klan’s rise, with ideologues hijacking religion to stir up nativism. It’s no coincidence that 1925 was the year both of Stephenson’s trial in Indiana and the Scopes Monkey Trial in Dayton, Tennessee.
George Dale and others went to work documenting the hypocrisy of the Klan’s basic principles — from “100% Americanism” to a ludicrous KKK resolution passed in Muncie proclaiming that Jesus Christ was a white Protestant native-born American and not a Jew.
The Klan didn’t invent nativism. Waves of immigrants like the Germans, Irish, Italians and Eastern European Jews all suffered the slander of earlier settlers. Anti-Semitism came into the mix whenever Jews joined labor unions, the Socialist Party, and supported the Russian Revolution. (D.C. Stephenson himself, however, had briefly been a Socialist in Oklahoma.)
When Dale turned the spotlight on anti-Catholicism, he had to deal with fears going back decades, all the way back to the Reformation and the roots of the war in Northern Ireland. As late as the election of John F. Kennedy in 1960, many Americans feared that Catholics would take over American politics and schools, then hand the country over to the Pope.
Dale thought the Northern Irish roots of bigotry worth pointing out, especially when it turned out that a busy anti-Catholic editor had taken a long time to get American citizenship, something prized by the Klan.
When Dale took jabs at the shady goings-on in Newark, Ohio he was criticizing his own town on the sly. It’s hard to say how truthful Dale’s “reportage” was, but his satire cut to the bone.
When it came to mocking the thousands of women who got involved with the KKK, conventions regarding the treatment of “ladies” didn’t hold him back. Dale even used two prominent “Camelias” — as the Women of the Ku Klux Klan were known — as journalistic target practice. One was the infamous Helen Jackson (mentioned above), a bogus “escaped nun” who helped spread Klan propaganda around the Midwest. Jackson, daughter of Polish immigrants, had actually been a teenage prostitute who was sent to a Catholic reform school for “wayward” girls in Detroit. In fairness, her experience there was probably harsh, but her stories of escaping from a convent — stories she told in a book called Convent Cruelties — drew on generations of anti-Catholic fiction and folklore.
In the 1920s, Helen Jackson and a sidekick “ex-priest” — a French-Canadian Holiness preacher, L.J. King — gave lectures in American auditoriums and churches, where they mocked Catholic religious practices, spread fear about priestly tortures and Vatican takeover of the U.S., and incited riots, some of them deadly. Jackson and King were busy stirring up religious hatred in Indiana just before the crucial 1924 election, when Hoosiers put a Klansman, Ed Jackson — no relation to Helen — in the governor’s seat.
Dale lampooned her as just another fraudulent “Koo Koo klucker” interested in profiting off the sale of hate. He was eager to announce her arrival in Muncie in November 1922, when he could debunk her. The “ex-nun” Helen Jackson actually visited Muncie several times, causing so much trouble there that she eventually got kicked even by Muncie’s Klan-friendly police. Her companion, L.J. King, was also well-known to cops. When he started charging extra admission rates for “men’s only” lectures — where he made lurid allegations about sex in confessionals — a few towns, like Phoenix, drove him out for insulting women and for spreading “verbal filth.” George Dale, who was not Catholic, relished the rumor that King had once had links to an “Indian medicine show” and that his mother in Canada thought “he had always been a bad boy.” Jackson and King were on the road throughout the 1920s, critical operatives of the Klan.
A favorite target for Dale, however, was the influential Hoosier Quaker minister Daisy Douglass Barr, who headed the women’s auxiliary of the KKK. Barr had once been a well-known reformer in central Indiana, espousing Prohibition, shutting down red-light districts, and reforming prostitutes. Well-meaning reformers like her often had their dark side, however, as the history of the Indiana Women’s Prison illustrates. In theory, Klan rhetoric supported “womanly purity” and the banning of booze though a plethora of sex abusers, bootleggers, and rapists joined the rank and file of the Klan, including Stephenson, its leader. (W.S.A. Douglass referred to Indiana’s Grand Dragon as a “booze-soaked printer.”)
George Dale despised Daisy Barr, who lived in Indianapolis for years but was influential in Muncie politics and in her native Grant County next door. Dale put some of his best comic language to work to help take down Barr. Mocking the Klan’s absurd titles, he called her the “Quakeress Fakeress,” “Daisy Doodle Barr,” “champion Kluxerino of Indiana,” and “prize gold digger of the Klan.”
Investigations eventually exposed the Reverend Barr’s greed. The influential Quaker minister had pocketed a fortune from the sale of Klan robes to women. George Dale was quick to argue that the business of the KKK’s leadership, in fact, was just that — a business, one that fleeced “suckers” out of their “boob money.” Members got “nighties” in return.
The editor of the Muncie Post-Democrat wasn’t making millions from his poetry. Nor did exposing the “Ku Klux Quaker” or anybody else help ensure his personal safety. Yet in spite of death threats made against him and his family — with Klansmen shooting at him and attacking his home — Dale had the courage to continue publishing the names of Klansfolk in Ohio and Indiana as soon as he got his hands on membership lists. For all their parading through the streets, many members still wanted their involvement with the Invisible Empire kept secret — including gubernatorial candidate Ed Jackson himself. When the extent of Daisy Barr’s business with the Klan came out, she was forced to step down as chaplain of the Indiana War Mothers.
George Dale’s campaign against the KKK was part of a national movement to discredit it. Newspapers and religious leaders led the campaign. While religion had played a disturbing role in fueling the Klan’s growth, it also played a major role in debunking it. Over the next few decades, the opposition of Protestant ministers like Reinhold Niebuhr — not to mention Martin Luther King — helped erode support for the Klan, though the organization survives.
In 1923, Catholic members of the Indianapolis police force did their own part, breaking into a Klan office on College Avenue, stealing a membership list, and publishing it in Tolerance, an anti-KKK paper in Chicago. (In light of the deadly Paris attacks in November 2015, the activist group Anonymous is doing something similar, hacking websites and publishing the personal details, addresses and Twitter handles of suspected ISIS extremists.) Other Hoosier newspapers, including the Indiana Jewish Chronicle, the Indianapolis Freeman, the Indiana Catholic & Record, and the Pulitzer Prize-winning Indianapolis Times all attacked the misinformation and bigotry spouted by the Klan. D.C. Stephenson’s murder trial, which exposed the organization’s hypocrisy at its worst, also helped debunk the Klan credo.
Even in Muncie, the tide had begun to turn. Embattled and fearing for his life in the mid-1920s, George R. Dale won the 1929 mayor’s race. His first action was to fire the forty-two members of the Muncie police force.
An indictment for violating Prohibition laws in 1932 overshadowed Dale’s mayoral career. When President Franklin Delano Roosevelt repealed Prohibition soon after coming into office, he issued Dale a presidential pardon on Christmas Eve 1933.
The editor’s journalistic battle for civil decency had taken a toll on his health and finances. He had also gone blind in one eye. Yet Dale was at work at a typewriter right up to the moment of his death. Surrounded by his family, and having just typed out one last editorial, George Dale died of a cerebral hemorrhage on March 27, 1936, at his home in Muncie.
On a darkening California highway one September evening in 1955, Indiana native son James Dean careened to his death in a Porsche 550 Spyder nicknamed “Little Bastard.” Speeding to an auto race in Salinas and riding with a former Luftwaffe pilot and Porsche mechanic named Rolf Wüterich, Dean tried desperately to avoid a crash as a 23-year-old Cal Poly student, Donald Turnupseed, turned onto the highway. Sometimes ironically misspelled”Turnupspeed,” the other driver was judged not at fault, but Dean was severely mangled and died before arrival at the emergency room.
Less than a month before the release of his greatest film, Rebel Without a Cause, the 24-year-old actor was being readied at a morgue out West for his last trip home to the Hoosier State.
The date of his death was September 30 — sixty years ago tonight.
Hoosier State Chronicles has recently digitized seventy-five years of James Dean’s hometown newspaper, The Fairmount News, which will be going up on Newspapers.com this November. All Indiana residents can access over 1.25 million pages of Hoosier newspapers for free through the State Library’s INSPIRE portal.
A town of about 3,000 in Grant County, an hour northeast of Indianapolis, Fairmount was shocked by Dean’s horrific death. He’s still the town’s greatest attraction today, and the onslaught of tourists and movie buffs visiting Fairmount’s Park Cemetery has hardly slackened since 1955. One biographer has even referred to the hometown actor as an “industry” and “one of Fairmount’s most lucrative commodities.” Doubly lucky, the community is also the childhood home of Garfield cartoonist Jim Davis, born in 1945.
The Fairmount News will be a boon to researchers trying to put together a fuller picture of the actor’s youth and background in this Indiana farm town.
The Fairmount News will also undoubtedly give insight into Grant County’s not always flattering history, especially in the 1920’s. Dean’s biographers have been quick to point out the actor’s feelings about the area’s history as a major base for the Ku Klux Klan a century ago. (He wrote a negative poem about his hometown when he lived in New York.) Times have changed in Grant County, but the past is never truly dead. As William Faulkner said, it’s not even past.
(Grant County history was tarnished by the most famous photo of an American lynching in 1930, just one year before Dean’s birth, but its past is more complicated. Under the subtitles “We Want Justice, Not Charity” and “Liberty for the Masses–Not the Classes,” Freedom’s Banner, a short-lived Socialist newspaper, was once printed at 120 East Fourth Street in Marion, the county seat, back in 1910. A selection of Indiana Socialist papers also goes online this fall.)
One looming figure is Fairmount’s history is a woman alleged by Jack Shuler, a historian of lynching, to have been the Hollywood star’s great-aunt. This was the little-known “Quaker Klucker,” Daisy Douglass Barr, mentioned on Hoosier State Chronicleslast week and in an article on HistoricIndianapolis.com.
A reformer gone astray, Barr died in 1938 when Dean was seven and she is buried just a few rows away from him at Park Cemetery. In the mid-1920’s, she served as head of the women’s auxiliary of the powerful Indiana Ku Klux Klan. Barr was also an influential evangelical Quaker minister, having taken to the pulpit at age 16 and led revivals and tent meetings all over the state — one of the few women to preach and lead congregations in those days.
From 1903 to 1910, Barr had been pastor of the Fairmount Friends church, the same church James Dean grew up attending and where his funeral was held in 1955. Though Daisy Douglass Barr moved to Indianapolis around 1917 and died in a car wreck near Jeffersonville in 1938, the future star of East of Eden and Rebel Without a Cause almost certainly met her. He was born in 1931. It’s tempting to think he may have attended her funeral in Fairmount.
Another “specter” from Dean’s past will likely surface in The Fairmount News. This was a minister, close friend and mentor of the young Dean’s who gave a eulogy as his funeral.
The Reverend James A. DeWeerd, a Methodist preacher educated at Taylor University, Marion College, and Ball State was at the time of the actor’s death the pastor of Indy’s influential Cadle Tabernacle. By some accounts the largest church in America, Cadle Tabernacle, too, had a dark history dating back to the 1920s, when the Invisible Empire held many rallies there. Its founder, evangelist Howard Cadle, had allegedly lost control of the place, but managed to turn it around. Cadle Tabernacle became the base of a popular evangelical radio ministry in the ’30s and James DeWeerd preached there in the 1950’s — as did Civil Rights heroes Martin Luther King and Billy Graham, for the record.
Here are a few other historic clips from The Fairmount News from the fateful year 1955. Look for more on Newspapers.com when the paper goes live this November.
In 1914, a fascinating and controversial woman in Muncie, Indiana, threatened to “tear the town wide open.” At least that was her credible claim, made during a speech in Columbus on July 8, 1914.
Toting a mace around Muncie’s streets, a pistol at night, and wearing a police uniform designed and made by herself, Alfaretta Hart — Badge Number 9 — was on a personal crusade to redeem “fallen women” and clean up the “commercialized vice district.” She was also married to one of the city’s great industrialists. The swirl of controversy around her, which involved everyone from teetotaling ministers to the Socialist press, is an incredible glimpse into the shifting landscape of American politics and feminism.
For a millionaire, it’s ironic that Alfaretta Hart was born Alfaretta Martha Poorman in 1860 in St. Clairsville, Ohio, an Appalachian mining town just over the river from Wheeling, West Virginia. Poorman married Pittsburgh businessman Thomas F. Hart (1851-1934), who later ran several big factories in Muncie during its lost heyday as a manufacturing town. Hart’s industries included the Inter-State Automobile Company — where glass-maker Frank Ball, of Ball State fame, was a major investor — and several Hoosier paper mills and glass factories that turned out windows and jars. Alfaretta Hart served on the board of these industries and ranked among the wealthiest Hoosier women.
Yet there is little information about her in the newspapers until 1914, when the 53-year-old became Muncie’s first — and at that time only — policewoman.
The history of policewomen is fascinating in itself. Closely tied to Progressive politics and the women’s rights movement, the inclusion of females on American police forces was specifically meant to help combat big social problems like juvenile crime, prostitution, rape and sex trafficking. Unfortunately, some of the more sensational early 20th-century news stories about women in law enforcement focus on what seem like silly distractions today — like the years when they enforced the size of bathing suits on beaches. During World War I, women officers were even drawn into the popular hysteria about German spies and saboteurs stalking the United States. The South Bend News-Times ran an especially bizarre piece in 1918 about how New York City’s policewomen were helping uncover other “women” who just happened to be the Kaiser’s cross-dressers. A hundred years later, it’s tough to say if this story is truth or urban legend.
Side-shows like these took away from the truly valuable work of female police officers. Minnie Evans, who served on South Bend’s police force in 1917, consistently urged that “Only a Woman Judge Can Handle Women’s Cases,” especially in “cases involving a woman’s honor” (i.e., sexual in nature.) Many of those “honor” cases began at dance halls, which older American females considered hot-beds of vice. Cigarettes, booze and dancing were the feared “gateway drugs” to extra-marital affairs and out-of-wedlock pregnancies which often ended in botched abortions. If you scour newspapers from the early 1900s, it doesn’t take long to find some truth behind these accusations. But lecherous men, of course, were a huge part of the problem.
Mary Clark, a writer for the South Bend News-Times, interviewed a Miss Anderson, “present custodian of our accused women in the [St. Joseph] county jail.” When Clark asked if South Bend needed a policewoman — like Chicago, which already had several on its force and asked for fifteen more that year — Anderson replied with a vigorous yes. So did the city’s male police chief, Millard Kerr. Female police, Anderson believed, were most valuable in protecting lone women from the sexual advances of men in train stations and other public places. The interview still makes for fascinating reading today.
It’s unclear if any specific event spurred Alfaretta Hart to seek the post, but in January 1914 she was appointed Muncie’s first policewoman by Mayor Rollin Bunch. Citing “health reasons,” Hart would end up leaving the job in December. But almost immediately, the reformer began making enemies as she threatened to throw the doors of hypocrisy and corruption wide open.
One of the ironic things about Hart — who always went under the name “Mrs. Thomas F. Hart” — is how little she fits the stereotypical image of what a “matronly” policewoman might be like. “Liberal” and “conservative” aren’t useful words here, since today they evoke a different set of political views than what might have gone together in 1914. Whereas Hart considered herself a crusader trying to help the wayward, her enemies portrayed her as a nosy prude and even, surprisingly, as a friend of the liquor interests.
At a time when many reformers, especially women, were in favor of Prohibition and supported “dry” laws, Alfaretta Hart was “wet.” This may have had something to do with the fact that she was a Roman Catholic.
The always-complicated relationship between Catholics and alcohol surfaces again here. It was Protestants who almost always spearheaded local and state Prohibition laws — partly because they had seen good men and families destroyed by drink, but partly also because some of the biggest imbibers were working-class Catholic immigrants, who evoked both old European animosities and the specter of Socialism and labor unions. Tragically for the Protestant churches, Prohibitionists later filed en masse into the ranks of the Ku Klux Klan. During its heyday in the 1920s, the Klan was at least as much anti-Catholic and anti-Semitic as anti-African American.
By the ’20s, the Indiana Klan reached the height of its power and had a large following in Muncie. Muncie’s Klan is especially fascinating, since a large number of Klansmen there were actually Klanswomen. One of the leaders of the WKKK — “the Women of the Ku Klux Klan” — was Daisy Barr, a Muncie Quaker who became a well-known “Klan Klucker.”
In addition to the KKK’s opposition to liquor and perceived Catholic interference in American schools, ideas about guarding female purity spurred many Hoosier women to join the infamous organization, which dominated state politics at the beginning of the Jazz Age.
Oddly, it was the Quaker Klucker Daisy Barr who first pressed Muncie’s Mayor Bunch to appoint a policewoman. Most women agreed that the city’s brothels, illicit drug dealers, “blind tigers,” etc., needed to be driven out or regulated, and that prostitutes and “fallen women” should be reformed. Yet the anti-Catholic Quaker Prohibitionist and local women’s groups were shocked that the mayor chose the “wet” Catholic Alfaretta Hart for the job.
On March 4, 1914, Hart went to war against Muncie’s hypocritical “drys.” To a packed hall at the Wysor Grand Opera House, the new policewoman skewered the opposition, accusing Prohibitionist men of frequenting the red light district, cheating on their wives, and seducing young girls on the street. She had little more sympathy for what she saw as moralizing, puffed-up women.
In fact, the Klan’s hyper-patriotic ideals were dashed by the huge amount of corruption in its ranks. Most famously, D.C. Stephenson, Grand Dragon of the Hoosier Klan, would go on trial in 1925 for the rape and murder of Madge Oberholtzer, an Indianapolis schoolteacher. The sex and booze scandals that rocked the organization a decade after Alfaretta Hart went to work were, ironically, exactly the kind of things she warned Muncie about back in 1914. When she threatened to “tear the town apart,” it was over the hypocrisy of a society that ignored the abuse of women. She received many threatening letters in return.
Hart took to the newspapers, referencing her religion as she defended “Magdalenes” and arguing that “wayward” girls and drunkards were often just “un-moral rather than immoral.” To give them a helping hand, she called for wholesale reform of Indiana’s criminal justice system.
“Badge Number 9” had been a voice crying in the wilderness since at least 1911. That year, part of another colorful speech where she lashed out at the drys appeared in the Cincinnati Enquirer:
Taking on social conformity, Hart proclaimed: “A person who would participate in a dry parade for policy or business reasons would follow a brass band to Hades.”
Yet the valiant, perhaps even quixotic Hart was no “modern woman” per se. Some of her views would probably clash with 21st-century feminism. She announced, for instance, that “I am no suffragette. Muncie already has enough troubles with the women trying to vote.” (Voting rights for American women didn’t come until 1920, the year nationwide Prohibition also began.) And at the dawn of the Flappers, she had this to say about young people and sex:
I would rather take my chances with the self-educated young man who knows how to work with his hands than I would with the vast majority of high school and college graduates.
The young people of the present day know too much already about sex matters. We need more “old-fashioned” mothers who are fully awake.
Girls? Why, we have no girls today, for as soon as they are out of swaddling clothes they are ushered into society with all the airs of grown-up women.
When not defending herself against the barbs of Muncie’s “dry” press and the broadsides of hostile Protestant churches — both of which later morphed into the powerful Indiana Klan — Hart was dodging shots from the Socialist press, which normally might have stood behind her.
One fervent attack came from Girard, Kansas, where a major Socialist newspaper, Appeal to Reason, took a jab at Hart’s millionaire status and the “rip-snortin’, high-flying tutelary team” she formed with her industrialist husband. Thomas Hart had had bad times with his workers during labor strikes. The editorial is a fascinating commentary on how low wages figure into the birth of crime:
Appeal to Reason, Girard, Kansas, February 21, 1914. The radical Kansas newspaper’s ancestral roots were actually in Greensburg, Indiana, where Hoosier editor Julius Wayland began The Coming Nation, a major Socialist paper, in 1893. Wayland, who was once driven out of Versailles, Indiana, by a lynch mob for his Socialist views, also commissioned Upton Sinclair’s great labor novel The Jungle — first serialized in Appeal to Reason in 1905.
Though Policewoman Hart gave up her position at the end of 1914, citing “health reasons,” many considered that she had been “singularly successful” in reforming the “fallen,” though attacks continued. The Indianapolis News praised Hart for maintaining a downtown office and devoting her salary as policewoman “to the aid of fallen girls and women. In addition she has spent much from her private income.”
The Harts went on a tour of the world in 1915. Their only son Lawrence, a graduate of Notre Dame, Columbia and Yale, later went into the furniture-making business in Dallas, Texas, where he died in 1929. His parents also moved South.
Widowed in 1934 and already past the age of seventy, Alfaretta Hart became a Texas newspaperwoman, writing for the Dallas Journal under the name “Martha,” her middle name. She died at the Melrose Hotel in Dallas on January 16, 1951, aged ninety. Her funeral was held at St. Lawrence Catholic Church back in Muncie. Burial was at Beech Grove Cemetery, just south of Ball State University.