My father, who passed away three years ago, continues to be a major inspiration for me. In honor of him and the day here is a post from a few years back that captures a tiny bit of what he was all about.
Born in Frankfurt, Germany in 1922, my father Lewis J. Edinger fled with his mother to America at the age of fourteen; his father chose to stay, hoping to ride things out, but was deported and killed. Years later, as a newly minted PhD, my father took whatever jobs he could find; one of those was in Montgomery, Alabama at the time of the bus boycott. I was reminded of this at yesterday’s event with Claudette Colvin and so here are some excerpts from my father’s memoir about that time in his life.
I got my haircuts at Maxwell Air Force Base from a black barber with unsteady hands named Raymond Parks — a negro for polite white Montgomery society, a “n-” for most of the whites, and a darky for those who might say one and think the other. Raymond’s wife Rosa was a seamstress I had never head of until she was arrested. She had refused to comply with a city segregation ordinance that required her, like any black, to give her seat in the front of a city bus to a white man and find one in the back. Legend had it that Rosa Parks was defiant because she was simply too tired to surrender her seat. Actually it was a deliberate protest against the all-pervasive racial discrimination by a prominent activist of Montgomery’s black community. Her arrest started the now famous, well-organized boycott of all the city’s public transport by half of its population. Fifty years after that unforgettable experience I remain proud to have had some part in it.
Early on I had an opportunity to challenge Martin Luther King Jr. on adopting Gandhian non-violent principles for the boycott. I owed our meeting to my wife Hanni and, more directly, to a mutual friend, Virginia Durr, a white woman from a prominent family who played a role in the boycott. She and Hanni had become friends through the small local chapter of the League of Women Voters that often met at our place and then through our membership in the Montgomery branch of the anti-segregationist, interracial Southern Conference for Human Welfare. At that—for me memorable—meeting with King I told him that while Gandhian tactics wore down law-respecting Englishmen in India they could not overcome white segregationists in Montgomery. Virginia Durr set the outside agitator –me — straight with an anecdote.
A debutant and prominent member of the Junior League in Mobile, the young Virginia was sent out of the Deep South where she was raised to get a degree from Wellesley College in Massachusetts. When she came to the dining room for her first breakfast she found the only available seat was next to a black girl and promptly returned to her room, true to her segregationist upbringing. Her grandpappy had fought and died to preserve Southern ways, as she put it to me, and her family expected her to remain loyal to a tradition that put negroes in their place below and most certainly not next to whites. That’s what she told the dean to whom she rushed to explain her position, whereupon that lady told her that if she could not abide by the rules at Wellesley she was free to leave. As she found that impossible Virginia stayed on and learned to live by new rules. And that, the knowledgeable Southern insider predicted, was how it would go with the segregationist rules of Montgomery once they had been declared unconstitutional. And indeed, respect for the law carried the day after the U.S. Supreme Court threw out the city ordinance that triggered the precedent-setting, non-violent protest movement led by King.
Some incidents in our direct involvement with the boycott remain unforgettable. One was the impressive evening when a few of us white supporters were just for once allowed to stand in the back of a packed church to witness one of the mass rallies that sustained the commitment of the blacks. It took the form of a Baptist religious service with one after another of the local clergy evoking ever more fervent supportive responses from the congregation, capped by shouts of “who is the king – he is the king” when the boycott leader appeared for the climax.
Another time Hanni was driving our young cleaning woman home when she was flagged down by a Montgomery policeman. He gave her a ticket for an alleged traffic offense, a mild form of harassment in light of what others in our support group experienced. A librarian living alone was driven by ever more threatening anonymous phone calls to commit suicide.
When the boycott did not end quickly the board of Montgomery’s city commissioners joined the radically-segregationist White Citizen Council and that led our little group to draw up a petition in which “we white citizens of Montgomery” asked them to reconsider such an action directed against the black half of their constituents. We decided to submit this petition if we got enough signatures to make an impression and then a work colleague and I approached those we thought would sign. Some did, others would not. It was an unpleasant surprise when supposed liberals from the North lacked the courage to stand by their expressions of anti-segregationist convictions. Phony excuses were induced by fear of McCarthy-style retribution.
Our principled position was put to the test when we asked a visiting black historian Hanni knew from New York for dinner. It seemed a great idea until it struck us that the parents of children Monica played with in our complex would then no longer let them do that. Reluctantly we decided that we could not let our three-year old suffer for principles that were beyond her understanding and moved the dinner to friends who lived in a house and not an apartment. We thought it the right decision but were never entirely reconciled to it. It left us with a better comprehension of family conformism in Nazi Germany.