[{"data":1,"prerenderedAt":124},["ShallowReactive",2],{"episode-pauli-murray":3},{"id":4,"slug":5,"title":6,"subtitle":7,"pubdate":8,"tags":13,"thumb":16,"excerpt":22,"content":23,"transcript":24,"transcript_file":24,"audio":25,"resources":29,"segments":30},158,"pauli-murray","Fighting Jane Crow","The Multifaceted Life and Legacy of Pauli Murray",{"utc":9,"short":10,"medium":11,"long":12},1584719866,"03.20.20","Mar 20, 2020","March 20, 2020",[14,15],"Pauli Murray","activism",{"src":17,"caption":18,"derivatives":19},"https:\u002F\u002Fs3.amazonaws.com\u002Fcdn.backstoryradio.org\u002Fimages\u002Fpauli-murray\u002Fwebsite-COPYRIGHT-RESTRICTED_PauliMurray_AP_770108036.jpg","The Rev. Pauli Murray is shown as she is ordained at the Washington Cathedral in Washington, D.C., on Jan. 8, 1977. Rev. Murray is the first black woman ordained as a priest of the Episcopal Church. Murray resigned a professorship at Brandies University to become a candidate for the priesthood. (Source: AP Photo)",{"square_small":20,"square_medium":21},"https:\u002F\u002Fs3.amazonaws.com\u002Fcdn.backstoryradio.org\u002Fimages\u002Fpauli-murray\u002Fsquare_small\u002Fwebsite-COPYRIGHT-RESTRICTED_PauliMurray_AP_770108036.jpg","https:\u002F\u002Fs3.amazonaws.com\u002Fcdn.backstoryradio.org\u002Fimages\u002Fpauli-murray\u002Fsquare_medium\u002Fwebsite-COPYRIGHT-RESTRICTED_PauliMurray_AP_770108036.jpg","On this episode of BackStory, Ed and Joanne explore the life and legacy of Pauli Murray, the steadfast proponent of equality and committed fighter against injustice of all kinds.","\u003Cp>\u003Cspan style=\"font-weight: 400\">Pauli Murray might be one of the most influential but little-known figures in modern American history. Born in 1910 in Baltimore, Murray, who was a prominent lawyer and activist, went on to shape American law, society and culture throughout much of the 20th century. Publicly, Murray is remembered for contributions to feminist legal thought and in particular, the concept of “Jane Crow,” which recognized how black women struggle with racism \u003C\u002Fspan>\u003Ci>\u003Cspan style=\"font-weight: 400\">and \u003C\u002Fspan>\u003C\u002Fi>\u003Cspan style=\"font-weight: 400\">sexism. Meanwhile, in private, Pauli Murray’s fluid gender and sexual identity clashed with the era’s rigid categories.\u003C\u002Fspan>\u003C\u002Fp>\n\u003Cp>\u003Cspan style=\"font-weight: 400\">All of this made Pauli Murray a steadfast proponent of equality and a committed fighter against injustice of all kinds. It even led Murray to the ordained ministry, where the fight for a reconciled humanity could be waged in the spiritual realm. So for that reason — and many more — this week on BackStory, Ed and Joanne explore the life and legacy of Pauli Murray. \u003C\u002Fspan>\u003C\u002Fp>\n\u003Cp>\u003Cspan style=\"font-weight: 400\">*Note: Pauli Murray often self-identified as a woman and used “she” and “her” pronouns. You can see this in public writings, like Murray’s autobiography. But, in private, Murray grappled with a nuanced gender identity. This identity was often at odds with the strict gender and sexual constructs of the 20th century, and it was often in flux. For that reason, the question of pronouns is a complicated one in the case of Pauli Murray. So after careful consideration, we decided to opt out of using any pronouns when referring to Pauli Murray throughout the episode. Instead, you’ll hear us say “Pauli Murray,” “Murray” or sometimes just “Pauli.” But you’ll hear our guests alternate between different pronouns. We’ve let each guest decide for themselves which pronoun they think best fits when talking about Pauli.\u003C\u002Fspan>\u003C\u002Fp>\n\u003Cp>*Correction: In this episode, Joanne and Ramona refer to the Chapel Hill Church where Pauli Murray preached in February 1977 as “Church of the Holy Cross.” It is actually “Chapel of the Cross.” We apologize for the error.\u003C\u002Fp>\n",null,{"url":26,"duration":27,"formatted_duration":28},"https:\u002F\u002Fs3.amazonaws.com\u002Fcdn.backstoryradio.org\u002Faudio\u002Fepisodes\u002Fpauli-murray.mp3","4512","01:15:12",[],[31,48,63,80,97,113],{"index":32,"title":33,"description":34,"audio":35,"tags":39,"transcript":42,"episode":43},0,"Refusing To Move","\u003Cp>\u003Cspan style=\"font-weight: 400\">In March of 1940, Pauli Murray was arrested on a bus in Virginia for refusing to sit in the back section reserved for African-Amercans. The moment was only the beginning of Murray’s journey into the world of fighting racial discrimination and segregation.\u003C\u002Fspan>\u003C\u002Fp>\n\u003Cp>\u003Cb>Music:\u003C\u002Fb>\u003C\u002Fp>\n\u003Cp>\u003Ca href=\"https:\u002F\u002Fwww.sessions.blue\u002F?fwp_search=Soothe\">\u003Cspan style=\"font-weight: 400\">Soothe by Bodytonic\u003C\u002Fspan>\u003C\u002Fa>\u003C\u002Fp>\n\u003Cp>\u003Ca href=\"https:\u002F\u002Fwww.sessions.blue\u002F?fwp_search=delicious\">\u003Cspan style=\"font-weight: 400\">Delicious by Towboat\u003C\u002Fspan>\u003C\u002Fa>\u003C\u002Fp>\n\u003Cp>\u003Ca href=\"https:\u002F\u002Fwww.sessions.blue\u002F?fwp_search=partly%20sage\">\u003Cspan style=\"font-weight: 400\">Partly Sage by Bodytonic\u003C\u002Fspan>\u003C\u002Fa>\u003C\u002Fp>\n",{"url":36,"duration":37,"formatted_duration":38},"https:\u002F\u002Fs3.amazonaws.com\u002Fcdn.backstoryradio.org\u002Faudio\u002Fsegments\u002Fpauli-murray\u002Fpauli-murray-01.mp3","473","00:07:53",[14,15,40,41],"racial justice","segregation","\u003Cp>Speaker 1:\u003Cbr>\nMajor funding for BackStory is provided by an anonymous donor, the National Endowment for the Humanities, and the Joseph and Robert Cornell Memorial Foundation.\u003C\u002Fp>\u003Cp>Joanne Freeman:\u003Cbr>\nFrom Virginia Humanities, this is BackStory.\u003C\u002Fp>\u003Cp>Joanne Freeman:\u003Cbr>\nWelcome to BackStory, the show that looks at the history behind the headlines. I’m Joanne Freeman.\u003C\u002Fp>\u003Cp>Ed Ayers:\u003Cbr>\nAnd I’m Ed Ayers.\u003C\u002Fp>\u003Cp>Joanne Freeman:\u003Cbr>\nIf you’re new to the podcast, each week, along with our colleagues, Nathan Connolly and Brian Balogh, we explore a different aspect of American history.\u003C\u002Fp>\u003Cp>Joanne Freeman:\u003Cbr>\nIn March of 1940, 29-year-old Pauli Murray got on a Greyhound bus with a friend in Washington, DC. Murray was headed south to Durham, North Carolina, Murray’s hometown, to spend time with relatives for the Easter holiday.\u003C\u002Fp>\u003Cp>Pauli Murray:\u003Cbr>\nThe bus we started out on was a long, very nice bus, plenty of room, and we probably sat somewhat to the rear of the center of the bus, having plenty of room for whites, plenty of room for Negros.\u003C\u002Fp>\u003Cp>Joanne Freeman:\u003Cbr>\nThat’s a 1976 recording of Pauli conducted by the Southern Oral History Program. Pauli and Pauli’s friend Adelene McBean were both African American. So riding the bus in 1940 meant enduring segregation laws and being forced to sit in the back section reserved for black folks. Murray and McBean got on the bus in Washington with no problem. It wasn’t very crowded, and as Murray said, they sat close to the center, but everything changed in Virginia when they switched buses in Petersburg.\u003C\u002Fp>\u003Cp>Pauli Murray:\u003Cbr>\nAnd so we got in and sat, again, slightly rear of center. Somehow the way in which the bus population shifted, brought on a considerable number of white people, more than had been in the past. And so the time came when the driver came back and asked us to get up and move back. When I’m looking out the window and seeing that when those Negros get on, they’re going to be enough Negros to take care of all that back, so there’s no reason for me to move.\u003C\u002Fp>\u003Cp>Joanne Freeman:\u003Cbr>\nMurray told the driver they weren’t going to move. But as the driver pressed Murray and McBean on it, they looked and saw the open seat behind them was broken. There was no way they could sit there, but the drivers still expected them to.\u003C\u002Fp>\u003Cp>Pauli Murray:\u003Cbr>\nAt this point, they go out and get the cops and arrest us. So it really has nothing to do with breaking the segregation law. It really has nothing to do with creating a disturbance. And so it was simply the whole Southern custom that must be satisfied and you simply cannot break the taboo, and they charged us with breaking the segregation law, violating the segregation law, and creating a disturbance.\u003C\u002Fp>\u003Cp>Joanne Freeman:\u003Cbr>\nAgain, keep in mind this is 1940. It’s 15 years before Rosa Parks refused to give up her seat, a move that helped kickstart the Montgomery bus boycott. While Murray’s act of civil disobedience was similar in practice, it didn’t create the same ripple effect. Murray and McBean’s arrest in Petersburg caught the attention of the NAACP. The organization was hoping to use the case to challenge the law on segregated interstate travel, but the state of Virginia wanted to avoid a big trial, so they dropped most of the charges. In the end, Murray and McBean were left with one violation of disorderly conduct.\u003C\u002Fp>\u003Cp>Pauli Murray:\u003Cbr>\nThey convicted me and the NAACP could not afford to appeal the case, and therefore, we would have to either pay the fine or go to jail, and we refused to pay the fine, we went to jail.\u003C\u002Fp>\u003Cp>Joanne Freeman:\u003Cbr>\nThe arrest never became a landmark court case. It may not be in most history books, but for Pauli Murray, it was the beginning of something big.\u003C\u002Fp>\u003Cp>Joanne Freeman:\u003Cbr>\nA year later, in 1941, Pauli Murray enrolled at Howard Law School. Immediately, Murray began tackling the big question that had marked that fateful bus trip through Virginia, how do you prove segregation is unconstitutional?\u003C\u002Fp>\u003Cp>Serena Mayeri:\u003Cbr>\nShe believed that segregation should be challenged in a bit more of a head on fashion than was in vogue at that time.\u003C\u002Fp>\u003Cp>Joanne Freeman:\u003Cbr>\nThis is Serena Mayeri, she’s a law and history professor at the University of Pennsylvania.\u003C\u002Fp>\u003Cp>Serena Mayeri:\u003Cbr>\nSo what Murray wanted to see happen was to challenge separate but equal directly as Thurgood Marshall and the NAACP Legal Defense Fund eventually did in Brown v. Board of Education a decade later. And when they did decide to do that, Murray later found out that they looked back at this paper that she had written in law school and drew from it in preparing their briefs in Brown, which, of course, was the case that ultimately did declare separate but equal to be inherently unequal.\u003C\u002Fp>\u003Cp>Pauli Murray:\u003Cbr>\nI have lived to see the thesis upon which I was operating, vindicated. And what I say very often is that I’ve lived to see my lost [inaudible 00:05:53] found.\u003C\u002Fp>\u003Cp>Joanne Freeman:\u003Cbr>\nBut this law school paper wasn’t the only document Murray wrote that influenced Thurgood Marshall and the NAACP’s lawyers. A few years after graduating from Howard, Murray delivered another major stamp on civil rights history.\u003C\u002Fp>\u003Cp>Pauli Murray:\u003Cbr>\n1948 to 1952, this was the state’s laws on race and color was a research job I did for the women’s division of the Methodist Church.\u003C\u002Fp>\u003Cp>Serena Mayeri:\u003Cbr>\nIt was originally meant to be just a little pamphlet, but she really cataloged every single law having to do with race at the state level in the United States at the time, which was a really herculean undertaking.\u003C\u002Fp>\u003Cp>Pauli Murray:\u003Cbr>\nThey published it and that, according to Thurgood Marshall, that became the Bible for the civil rights lawyers when they were fighting these segregation cases.\u003C\u002Fp>\u003Cp>Serena Mayeri:\u003Cbr>\nHe obtained a copy of the book apparently for every lawyer on his staff.\u003C\u002Fp>\u003Cp>Joanne Freeman:\u003Cbr>\nThrough all this work, it’s safe to say that Murray was essential in helping to outlaw segregation. But to say Murray only worked within the world of civil rights would be a major understatement.\u003C\u002Fp>\u003Cp>Serena Mayeri:\u003Cbr>\nShe was really grappling with a lot of the complexities of racial identity, of gender and sexual identity, both as they manifested in life and also in the law itself.\u003C\u002Fp>\u003Cp>Pauli Murray:\u003Cbr>\nI am saying that we must accept the challenge of our existence, our existence being that of a rejected, unwanted, persecuted minority, and that in a sense, we cannot accept this. We must make our contribution to history.\u003C\u002Fp>\u003Cp>Ed Ayers:\u003Cbr>\nToday, you can see the effects of Pauli Murray’s achievements at American law, politics and culture. So for that reason, and many more, this week on BackStory, we’re devoting the entire episode to the inspiring but little known life and legacy of Pauli Murray.\u003C\u002Fp>\u003Cp>Joanne Freeman:\u003Cbr>\nWe’ll discuss more of Murray’s work in the legal world and how Murray helped to secure equal rights for women.\u003C\u002Fp>\u003Cp>Ed Ayers:\u003Cbr>\nAnd you’ll hear about Murray’s religious faith and how Murray became the first African American woman ordained as an Episcopalian priest.\u003C\u002Fp>\u003Cp>Joanne Freeman:\u003Cbr>\nAnd on top of everything else, Murray was a poet. So throughout the show, you’ll hear folks sharing some of Murray’s poetry and reading acting on what it means to them.\u003C\u002Fp>\u003Cp>Ed Ayers:\u003Cbr>\nAnd just a quick note about some of the language we’re going to use in this episode, Pauli Murray often self-identified as a woman and used she and her pronouns. You can see this in public writings like Murray’s autobiography, but in private, Murray grappled with a nuanced and complicated gender identity. This identity was often at odds with the strict gender and sexual constructs of the 20th century, and it was often in flux. In other words, Murray defied categories of all kinds. For that reason, the question of pronouns is a complicated one in the case of Pauli Murray. So after careful consideration, we decided to opt out of using any pronouns when referring to Pauli Murray throughout this episode. Instead, you’ll hear us say Pauli Murray, Murray, or sometimes just Pauli, but you’ll hear our guests alternate between different pronouns. We’ve let each guest decide for themselves which pronoun they think best fits when talking about Pauli.\u003C\u002Fp>",{"id":4,"slug":5,"title":6,"subtitle":7,"pubdate":44,"tags":45,"thumb":46},{"utc":9,"short":10,"medium":11,"long":12},[14,15],{"src":17,"caption":18,"derivatives":47},{"square_small":20,"square_medium":21},{"index":49,"title":50,"description":51,"audio":52,"tags":56,"transcript":57,"episode":58},1,"Pauli’s Righteous Roots","\u003Cp>\u003Cspan style=\"font-weight: 400\">Raised in Durham, N.C., Pauli Murray absorbed the principles and teachings of relatives, ultimately manifesting in Murray’s drive to fight for social equality. Producer Charlie Shelton-Ormond visited Murray’s childhood home and learned from Barbara Lau, director of the \u003C\u002Fspan>\u003Ca href=\"https:\u002F\u002Fpaulimurrayproject.org\">\u003Cspan style=\"font-weight: 400\">Pauli Murray Project\u003C\u002Fspan>\u003C\u002Fa>\u003Cspan style=\"font-weight: 400\">, about Murray’s formative upbringing.\u003C\u002Fspan>\u003C\u002Fp>\n\u003Cp>\u003Cb>Music:\u003C\u002Fb>\u003C\u002Fp>\n\u003Cp>\u003Ca href=\"https:\u002F\u002Fwww.sessions.blue\u002F?fwp_search=one%20quiet%20conversation\">\u003Cspan style=\"font-weight: 400\">One Quiet Conversation by K2\u003C\u002Fspan>\u003C\u002Fa>\u003C\u002Fp>\n\u003Cp>\u003Ca href=\"https:\u002F\u002Fwww.sessions.blue\u002F?fwp_search=threads%20and%20veils\">\u003Cspan style=\"font-weight: 400\">Threads and Veils by The Conessa\u003C\u002Fspan>\u003C\u002Fa>\u003C\u002Fp>\n\u003Cp>\u003Ca href=\"https:\u002F\u002Fwww.sessions.blue\u002F?fwp_search=tessalit\">\u003Cspan style=\"font-weight: 400\">Tessalit by Azalai\u003C\u002Fspan>\u003C\u002Fa>\u003C\u002Fp>\n\u003Cp>\u003Ca href=\"https:\u002F\u002Fwww.sessions.blue\u002F?fwp_search=paper%20feather\">\u003Cspan style=\"font-weight: 400\">Paper Feather by Migration\u003C\u002Fspan>\u003C\u002Fa>\u003C\u002Fp>\n",{"url":53,"duration":54,"formatted_duration":55},"https:\u002F\u002Fs3.amazonaws.com\u002Fcdn.backstoryradio.org\u002Faudio\u002Fsegments\u002Fpauli-murray\u002Fpauli-murray-02.mp3","716","00:11:56",[14,15],"\u003Cp>Joanne Freeman:\u003Cbr>\nBut first, we want to give some background to Murray’s upbringing to the roots that helped establish Murray as a champion of civil rights. And to help us with that, we have our producer Charlie Shelton-Ormond with us in the studio. Hi, Charlie.\u003C\u002Fp>\u003Cp>Charlie S.:\u003Cbr>\nHey, Joanne. Yes, to really get a full picture of Pauli Murray’s life, it’s important to know something about Murray’s origins to know where it all started. And to do that, I recently visited Murray’s childhood home in Durham, North Carolina.\u003C\u002Fp>\u003Cp>Barbara Lau:\u003Cbr>\nCharlie, Barbara Lau. I’m trying to find another one, but…\u003C\u002Fp>\u003Cp>Charlie S.:\u003Cbr>\nBarbara Lau is the Director of the Pauli Murray Project in Durham, and she’s leading the restoration of the house to turn it into the Pauli Murray Center for History and Social Justice. Lau says the center’s mission is to preserve Murray’s memory. But once you walk in the house, you can already feel Murray’s presence in the woodwork.\u003C\u002Fp>\u003Cp>Barbara Lau:\u003Cbr>\nWhen I come here, I always know that I’m almost visiting Pauli because her spirit is in this house. People feel that when they come here. So literally, when you look around, and you look at the staircase, and you look at the railing, and you look at the windows and the doors, these are things that were here when Pauli was here.\u003C\u002Fp>\u003Cp>Charlie S.:\u003Cbr>\nLau gave me a quick tour. But even though it’s two storeys, it’s not a big house.\u003C\u002Fp>\u003Cp>Barbara Lau:\u003Cbr>\nWe think this was a bedroom and this was the parlor, but feel free to go upstairs. Fireplace surrounds and the floor, and it’s all… We’re walking on the floors that she walked on. That just makes being here even more moving, because it was in this house that Pauli became the freedom fighter, the justice lover that she was.\u003C\u002Fp>\u003Cp>Charlie S.:\u003Cbr>\nThe house was built in 1898 by Pauli Murray’s grandfather, Robert Fitzgerald, who was originally from Pennsylvania. Today it’s known as the Pauli Murray family home, but it’s actually not where most of Murray’s immediate family lived. Murray was born in Baltimore in 1910, and at just three years old, Murray was sent to Durham to live with Murray’s aunt, Pauline, and Robert and Cornelia Fitzgerald, Murray’s grandparents. This happened after Murray’s mom died from a cerebral hemorrhage and Murray’s father found himself unable to care for the couple’s six children.\u003C\u002Fp>\u003Cp>Charlie S.:\u003Cbr>\nDuring Pauli’s childhood in Durham, the family home in the city’s Western neighborhood was always buzzing with relatives and neighbors. Today, the house is joined by other old homes of various shapes and sizes lining the street. Right behind the family home is a cemetery where some of Pauli Murray’s relatives are buried. Inside the house, the spirit of Murray’s family history swirls around you even though there isn’t too much to look at. The interior lays of bare as Lau’s team continues to renovate. But on the outside, it pops with a light blue coat of paint and a brand new porch stretching across the front. The exterior evokes the days when young Pauli live there in the 1910s and ’20s, running throughout the house. But while Pauli was surrounded by the Fitzgerald side of the family, Pauli was also separated from siblings who lived with other relatives.\u003C\u002Fp>\u003Cp>Pauli Murray:\u003Cbr>\nI lived in grandfather’s house, which meant more or less that I was a very small child growing up with four to five very settled adults living in grandfather’s house and being a part of a larger family and extended family. In those days, the Fitzgeralds and their kin religion gave me, I think, a sense of real roots and security. On the other hand, I had a different name. I had my own family, of which I was very conscious of, and in some ways I was alien. I felt very much part of the house, I was made to feel a part of the family, I knew that I was a Fitzgerald descendant, and yet there was always this longing for my family, my brothers and sisters, and a kind of, I guess, sadness about not having parents.\u003C\u002Fp>\u003Cp>Barbara Lau:\u003Cbr>\nThis place was the one in which I think she felt she was most attached to.\u003C\u002Fp>\u003Cp>Charlie S.:\u003Cbr>\nLau says restorations on the home will take a while, but they have some good momentum. That’s because in 2016, the house was named a National Historic Landmark.\u003C\u002Fp>\u003Cp>Barbara Lau:\u003Cbr>\nWe are North Carolina’s only National Historic Landmark focused on a woman, and we are the only National Historic Landmark that we’re aware of in the United States focused on a woman of color who is also LGBTQ.\u003C\u002Fp>\u003Cp>Charlie S.:\u003Cbr>\nAnd just like Lau mentioned, it was here in this house where the foundations of Pauli Murray’s social activism were born. For evidence of this, look no further than Murray’s memoir, Proud Shoes. In it, Pauli Murray remembers seeing family members support each other, as well as the entire neighborhood.\u003C\u002Fp>\u003Cp>Barbara Lau:\u003Cbr>\nThey really, the Fitzgeralds, helped to create Durham, certainly created this Western community, this black community.\u003C\u002Fp>\u003Cp>Charlie S.:\u003Cbr>\nAnd inside the family home, it was people like aunt Pauline and grandfather Robert Fitzgerald who empowered Murray to pursue a life of rigorous academics and activism, in other words, to study hard and to stand up for what’s right.\u003C\u002Fp>\u003Cp>Barbara Lau:\u003Cbr>\nShe witnessed and heard stories from her grandfather about fighting in the Civil War, about coming South afterward to fight what he called the Second Great War, the war against ignorance, and being a teacher, being someone who ran for office, being someone who encouraged people during the Reconstruction Era to vote. And then he has four daughters, and his oldest daughter, Aunt Pauline becomes a teacher and really feels committed to that next generation, preparing them, preparing them to be well-rounded, aware, literate, active citizens. And so Pauli is growing up in the midst of this and understanding their commitment in light of the fact that this isn’t too huge house, this was not a rich household, this was a household that really did struggle to get by sometimes. And so she got to see that it was so important to them that they would dedicate themselves to those efforts versus say something that was just about a career making money.\u003C\u002Fp>\u003Cp>Pauli Murray:\u003Cbr>\nI had not grown up in a family where limitations were placed upon women. My whole family tradition had been self-sufficient women. My grandfather, patriarch though he was, believed in his daughters being self-sufficient and independent. And so it just simply was not a part of my family tradition to expect any limitations upon what a woman could do or what she couldn’t do, and I’d never thought of myself in terms of a woman. I thought of myself in preparing to be a civil rights lawyer for this cause.\u003C\u002Fp>\u003Cp>Ed Ayers:\u003Cbr>\nSo Charlie, a question that must occur to people listening to this episode is, with all the things that Pauli Murray accomplished or was a part of, why haven’t more people heard about Murray? What does Barbara Lau think of that?\u003C\u002Fp>\u003Cp>Charlie S.:\u003Cbr>\nYeah, Lau says people like Pauli, who were always working behind the scenes. Well, they really couldn’t be the face of the movement, whether it was civil rights or gender equality.\u003C\u002Fp>\u003Cp>Barbara Lau:\u003Cbr>\nThey didn’t conform to what we imagined was a civil rights leader or a women’s liberation leader or a labor organizer. So she wasn’t really willing to change herself to fit into those stereotypes, and she ran up against those boundaries over and over and over in her life. She wrote a great letter to the president of the board of NOW in the 1960s. They were trying to get her to join their board and she said, “You know, I can’t be a worker one day, a Negro one day, a woman the next. I have to find the unifying principles under which I can operate.” She said, “Now, for you this might be good politics. For me, this is the price of survival.”\u003C\u002Fp>\u003Cp>Barbara Lau:\u003Cbr>\nSo I think it’s not so much why haven’t we heard about Pauli Murray, we weren’t ready for Pauli Murray. Now, today’s politics, today’s reality, today’s conversations, now we’re ready for some of what Pauli Murray’s wisdom teaches us.\u003C\u002Fp>\u003Cp>Kiki Petrosino:\u003Cbr>\nThis is Kiki Petrosino. I’m a poet and I live in Charlottesville, Virginia. Dark Testament: Verse 8 by Pauli Murray.\u003C\u002Fp>\u003Cp>Kiki Petrosino:\u003Cbr>\n“Hope is the crushed stock between clenched fingers. Hope is a bird’s wing broken by a stone. Hope is a word in a tuneless ditty – A word whispered with the wind, a dream of 40 acres and a mule, a cabin of one’s own and a moment to rest, a name and place for one’s children, and children’s children at last. Hope is a song in a weary throat. Give me a song of hope and a world where I can sing it. Give me a song of faith and a people to believe in it. Give me a song of kindliness and a country where I can live it. Give me a song of hope and love and a brown girl’s heart to hear it.”\u003C\u002Fp>\u003Cp>Kiki Petrosino:\u003Cbr>\nFor me, Pauli Murray is a poet of great wisdom and courage, and also a poet of great intellect. This section of Dark Testament has a deceptively simple surface. It starts out as a series of definitions of what hope is, and then it elegantly turns into a prayer, “Give me a song of hope,” she says, “Give me a song of faith.” It seems that the intended audience for her prayer, as much as any divine entity, is really us, the reader, America as a whole. We have the power to bring equality into our world and to make this place better for all people.\u003C\u002Fp>",{"id":4,"slug":5,"title":6,"subtitle":7,"pubdate":59,"tags":60,"thumb":61},{"utc":9,"short":10,"medium":11,"long":12},[14,15],{"src":17,"caption":18,"derivatives":62},{"square_small":20,"square_medium":21},{"index":64,"title":65,"description":66,"audio":67,"tags":71,"transcript":74,"episode":75},2,"A Legal Legacy, from RBG to the ERA","\u003Cp>\u003Cspan style=\"font-weight: 400\">Pauli Murray rose to the top of the class at Howard Law School, despite enduring prejudice as a woman trying to earn a law degree in the 1940s. Legal historian \u003C\u002Fspan>\u003Ca href=\"https:\u002F\u002Fwww.law.upenn.edu\u002Fcf\u002Ffaculty\u002Fsmayeri\u002F\">\u003Cspan style=\"font-weight: 400\">Serena Mayeri\u003C\u002Fspan>\u003C\u002Fa>\u003Cspan style=\"font-weight: 400\"> says this was just one example of Murray overcoming sex discrimination. Joanne talks with Mayeri about how Murray channeled a frustration with sex discrimination into an influential career publishing legal papers that helped advance women’s equality.\u003C\u002Fspan>\u003Cspan style=\"font-weight: 400\">\u003Cbr \u002F>\n\u003C\u002Fspan>\u003Cspan style=\"font-weight: 400\">\u003Cbr \u002F>\n\u003C\u002Fspan>\u003Cb>Music:\u003C\u002Fb>\u003C\u002Fp>\n\u003Cp>\u003Ca href=\"https:\u002F\u002Fwww.sessions.blue\u002F?fwp_search=roundpine\">\u003Cspan style=\"font-weight: 400\">Roundpine by Resolute\u003C\u002Fspan>\u003C\u002Fa>\u003C\u002Fp>\n\u003Cp>\u003Ca href=\"https:\u002F\u002Fwww.sessions.blue\u002F?fwp_search=Copley%20Beat\">\u003Cspan style=\"font-weight: 400\">Copley Beat by Skittle\u003C\u002Fspan>\u003C\u002Fa>\u003C\u002Fp>\n\u003Cp>\u003Ca href=\"https:\u002F\u002Ffreemusicarchive.org\u002Fmusic\u002FJahzzar\u002FNatural_Therapy\u002FWhere_it_goes_1704\">\u003Cspan style=\"font-weight: 400\">Where It Goes by Jahzzar\u003C\u002Fspan>\u003C\u002Fa>\u003C\u002Fp>\n",{"url":68,"duration":69,"formatted_duration":70},"https:\u002F\u002Fs3.amazonaws.com\u002Fcdn.backstoryradio.org\u002Faudio\u002Fsegments\u002Fpauli-murray\u002Fpauli-murray-03.mp3","1040","00:17:20",[14,15,72,73],"gender inequality","sexism","\u003Cp>Joanne Freeman:\u003Cbr>\nIn 1941, Pauli Murray entered Howard Law School with, in Murray’s words, “the single minded intention of destroying Jim Crow.” But soon after Murray started classes, another problem arose. This one wasn’t found within the law books of the United States, but the halls of Howard University.\u003C\u002Fp>\u003Cp>Pauli Murray:\u003Cbr>\nThere was a notice on the bulletin board very shortly, maybe two or three weeks after school began, which said, “All male members of the first year class are invited to Dean so-and-so’s for a smoker.” There were only two females in the entire school, one of which was myself. And I was so stunned and I couldn’t imagine, “What is all this?” So what I’m really saying is that removing the racial factor, Howard University being school with a racial factor, was not a problem. Immediately, the sex factor was isolated. And so my whole experience at law school was an experience of learning really for the first time what, in a way, a crude kind of sexism can be.\u003C\u002Fp>\u003Cp>Joanne Freeman:\u003Cbr>\nMurray came up with a name for this kind of prejudice, Jane Crow, and this term quickly became more than just a name. It turned into a framework for the way Murray pursued legal equality. Here’s historian Serena Mayeri again.\u003C\u002Fp>\u003Cp>Serena Mayeri:\u003Cbr>\nShe used the concept of Jane Crow to embody an analogy between race and sex. That analogy was in many ways a rhetorical move designed to persuade skeptics that sex inequality was an injustice worthy redress in the same way that Jim Crow was an injustice.\u003C\u002Fp>\u003Cp>Pauli Murray:\u003Cbr>\nI must always be concerned, not theoretically, but I must be involved with and necessarily concerned with racial liberation. But I must also personally be concerned with sexual liberation because, I often say, the to meet in me, the to meet in any individual who is both woman and a member of an oppressed group or a minority group.\u003C\u002Fp>\u003Cp>Serena Mayeri:\u003Cbr>\nIn particular, she saw how women of color, especially black women, experienced intersecting forms of oppression and discrimination that were often overlooked or ignored by, on the one hand, male dominated civil rights organizations, and on the other hand, white dominated feminist organizations. And I think the term Jane Crow, in her view, placed African American women at the center rather than at the margins of both of those movements and of a broader movement for universal human rights.\u003C\u002Fp>\u003Cp>Joanne Freeman:\u003Cbr>\nMurray’s time at Howard was by no means the first time Murray had encountered discrimination within the world of academia. Three years before attending Howard, Murray applied to the University of North Carolina at Chapel Hill for graduate school, but Murray was rejected because the school did not accept African Americans. Murray appealed the rejection and was unsuccessful, but the story still made it into the headlines.\u003C\u002Fp>\u003Cp>Pauli Murray:\u003Cbr>\nAnd it suddenly burst out over the radio and became sort of national news, but it was this “unidentified Negress”. It’s in the headline, an “identified Negress makes application to the University of North Carolina.”\u003C\u002Fp>\u003Cp>Joanne Freeman:\u003Cbr>\nMurray graduated Howard at the top of the class. For most students, this achievement was followed by a prestigious fellowship to Harvard. So Murray applied, but this time race wasn’t the issue.\u003C\u002Fp>\u003Cp>Serena Mayeri:\u003Cbr>\nShe received a letter from Harvard stating that, “Your picture and the salutation on your college transcript indicate that you are not of the sex entitled to be admitted to Harvard Law School.”\u003C\u002Fp>\u003Cp>Serena Mayeri:\u003Cbr>\nAgain, Murray did not take this lying down. She enlisted a number of very powerful supporters, including Eleanor Roosevelt and her husband, the president, and Murray wrote a letter to the faculty of Harvard Law School requesting that they reconsider. And the closing line of her letter was really telling. She wrote, “Gentlemen, I would gladly change my sex to meet your requirements. But since the Way to such a change has not been revealed to me, I have no recourse but to appeal to you to change your minds on the subject. Are you to tell me that one is as difficult as the other?”\u003C\u002Fp>\u003Cp>Joanne Freeman:\u003Cbr>\nIn the end, these rejections did little to dissuade Murray. Murray continued to work tirelessly to fight against not only Jim Crow, but also Jane Crow. And over time, Murray started to gain the platform needed to spark real systemic change.\u003C\u002Fp>\u003Cp>Joanne Freeman:\u003Cbr>\nIn 1961, President Kennedy appointed Murray to a government group focused on improving women’s equality. It was called the President’s Commission on the Status of Women. This was where Murray published a memo the tackled Jane crow head on.\u003C\u002Fp>\u003Cp>Serena Mayeri:\u003Cbr>\nSo Murray’s memo proposed a new constitutional strategy based on an analogy between sex and race discrimination. The idea was that sex, like race, was used to limit and oppress individuals for reasons that were unrelated to their ability or their human worth.\u003C\u002Fp>\u003Cp>Joanne Freeman:\u003Cbr>\nSerena Mayeri says this memo was big for a couple of reasons. It helped unite the women’s rights movement with the civil rights movement, and it also healed divisions over another controversial measure that was up for debate, the Equal Rights Amendment.\u003C\u002Fp>\u003Cp>Serena Mayeri:\u003Cbr>\nSo instead of becoming bogged down in debates about the proposed ERA, Murray argued in her memo that advocates for women should use the Equal Protection Clause of the 14th Amendment to challenge laws and policies that discriminated against women in areas like jury service, hiring, pay, education, and these were issues that were largely uncontroversial among advocates for women. In addition to overcoming these divisions over the ERA, Murray’s 14th Amendment strategy attempted to bridge gaps between the civil rights and women’s rights movement. So by analogizing sex to race and by proposing, as she did in this memo, a litigation strategy modeled on the NAACP legal defense funds, successful campaign against racial segregation, Murray really hoped that she could tie together these sometimes divergent movements in a kind of a common cause.\u003C\u002Fp>\u003Cp>Joanne Freeman:\u003Cbr>\nNow, I understand that that linking of those things and generally this memorandum of Murray’s had some influence on Ruth Bader Ginsburg’s work a decade later.\u003C\u002Fp>\u003Cp>Serena Mayeri:\u003Cbr>\nYes, it most certainly did. So Ginsburg’s strategy in writing, for example, the first, it’s sometimes called the grandmother brief, a brief that was used in the first successful constitution sex discrimination case brought to the Supreme Court in 1971, that brief relied heavily on Murray’s strategy that she had laid out. And in fact, Ruth Bader Ginsburg credited Pauli Murray on that grandmother brief. Though they weren’t directly involved, she, and still to this day will always mention the influence of Murray when talking about her early litigation strategy.\u003C\u002Fp>\u003Cp>Joanne Freeman:\u003Cbr>\nNow, we’ve been talking about this string of influential writings. I’m going to raise yet another one, and this is Murray’s very influential memo having to do with Title VII of the 1964 Civil Rights Act. And in this case, Murray is tackling the debate that surrounded a proposed amendment prohibiting employment discrimination based on sex. So give us a little bit of context, both to the amendment and what Murray was advocating.\u003C\u002Fp>\u003Cp>Serena Mayeri:\u003Cbr>\nSo when Congress was debating Title VII, which is the employment discrimination provision of the Civil Rights Act of 1964, feminists in the National Woman’s Party persuaded a segregationist congressman, Howard Smith of Virginia, to introduce an amendment banning discrimination based on sex as well as race, color, religion and national origin, which were the other categories on which discrimination was prohibited.\u003C\u002Fp>\u003Cp>Serena Mayeri:\u003Cbr>\nTo this day, there’s this pretty pernicious myth that the sex amendment to Title VII was kind of a joke or a fluke. In fact, it was the product of deliberate efforts by advocates for women. But when the sex amendment was introduced, debate in the House of Representatives framed the amendment in a very problematic way, framed the amendment as necessary to protect what one proponent called “White Christian women of United States origin”, in other words, women who would not be able to claim discrimination based on race or religion or national origin to protect white women, essentially, from discrimination. The idea, in other words, was that if only race discrimination were prohibited, white women would be, as one Congresswoman said, “last at the hiring gate”.\u003C\u002Fp>\u003Cp>Serena Mayeri:\u003Cbr>\nSo this kind of rhetoric, which pitted presumptively white women against presumptively male black workers, made proponents of the Civil Rights Bill understandably nervous. So this is when Pauli Murray steps in with a brilliant and really strategically savvy memo. Murray argued that the sex amendment was in fact crucial to racial justice, not antithetical to it. Without an amendment prohibiting sex discrimination, she said, both black and white women would suffer what she called a common fate of discrimination. And this was a time when, like the Title VII debate up to that point, debates over equal employment opportunity often really erased African American women.\u003C\u002Fp>\u003Cp>Serena Mayeri:\u003Cbr>\nMurray’s memo, in contrast, placed black women at the center. She argued that without the sex amendment, fully half of the black workforce would have no protection from discrimination. And given black women’s really central role in supporting their families, many more black women were in the workforce than white women. A sex discrimination prohibition was really crucial to racial and economic justice. So one transformative effect of Title VII was that by putting both race and sex discrimination together into a single statutory prohibition. Title VII essentially tied together the fates of racial justice and feminine and cemented what would become a crucial alliance, sometimes a fragile alliance, but a crucial alliance between the civil rights and women’s movements that more or less completely replaced this older coalition between segregationists and the National Woman’s Party.\u003C\u002Fp>\u003Cp>Joanne Freeman:\u003Cbr>\nLet me step back and take a broad view here. We’ve really been focused on the range, the scope, the influence of Murray’s work during the time that that work was happening. But in what ways would you say we still feel the effects of Murray’s work today?\u003C\u002Fp>\u003Cp>Serena Mayeri:\u003Cbr>\nI think Pauli Murray deserves credit as a key architect, possibly the key architect of 20th century American feminist legal and constitutional strategy. So her intervention in the debate over adding a sex amendment to Title VII was crucial, even though it’s pretty under-recognized. And while that story is now well-known to historians, it’s not very well-known to the courts or the public. And to this day, statistics show that, what are sometimes called complex claims of discrimination, claims that are based on more than one category, such as race and sex, are even more difficult to win in other types of employment discrimination claims. And indeed, today there are two cases before the Supreme Court testing whether discrimination on the basis of sex encompasses discrimination based on being gay or lesbian or bisexual or transgender.\u003C\u002Fp>\u003Cp>Serena Mayeri:\u003Cbr>\nI think one of the most crucial ways that Murray’s legacy is still with us is her strategy of centering feminist activism on African American women, which has a tremendously rich legacy. Murray was an early theorist of what legal scholar Kimberlé Crenshaw leader called intersectionality, and black women have been at the forefront of almost every major feminist advanced in the law over the past several decades. If you think of issues like sexual harassment, pivotal figures, including Eleanor Holmes Norton, who is a protege of Murray’s, of course, Anita Hill and many other extraordinary and courageous women whose names are not widely known, if you think about social movements such as #MeToo, the movement for Black Lives, #SayHerName, voter protection efforts, reproductive justice activism, prison and foster care abolitionism, criminal justice reform, organizing on behalf of low wage and domestic workers, all of these continue what’s really a century’s long tradition of black women’s leadership that Pauli Murray personified and put into action.\u003C\u002Fp>\u003Cp>Joanne Freeman:\u003Cbr>\nSerena Mayeri is a professor of law and history at the University of Pennsylvania.\u003C\u002Fp>",{"id":4,"slug":5,"title":6,"subtitle":7,"pubdate":76,"tags":77,"thumb":78},{"utc":9,"short":10,"medium":11,"long":12},[14,15],{"src":17,"caption":18,"derivatives":79},{"square_small":20,"square_medium":21},{"index":81,"title":82,"description":83,"audio":84,"tags":88,"transcript":91,"episode":92},3,"Beyond the Binaries","\u003Cp>\u003Cspan style=\"font-weight: 400\">Historian \u003C\u002Fspan>\u003Ca href=\"https:\u002F\u002Fhistory.wisc.edu\u002Fpeople\u002Ffisher-simon\u002F\">\u003Cspan style=\"font-weight: 400\">Simon Fisher \u003C\u002Fspan>\u003C\u002Fa>\u003Cspan style=\"font-weight: 400\">talks to Ed about how Pauli Murray’s gender and sexual identities defied categories. Fisher also explains why a collection of photographs in Murray’s private archive felt so familiar to him… \u003C\u002Fspan>\u003C\u002Fp>\n\u003Cp>\u003Cb>Music: \u003C\u002Fb>\u003C\u002Fp>\n\u003Cp>\u003Ca href=\"https:\u002F\u002Ffreemusicarchive.org\u002Fmusic\u002FJahzzar\u002FSketches\u002Fabout_u_1559\">\u003Cspan style=\"font-weight: 400\">About U\u003C\u002Fspan>\u003C\u002Fa>\u003Cspan style=\"font-weight: 400\"> by Jahzzar\u003C\u002Fspan>\u003C\u002Fp>\n\u003Cp>\u003Ca href=\"https:\u002F\u002Ffreemusicarchive.org\u002Fmusic\u002FJahzzar\u002FSketches\u002Fbe_quiet_1649\">\u003Cspan style=\"font-weight: 400\">Be Quiet \u003C\u002Fspan>\u003C\u002Fa>\u003Cspan style=\"font-weight: 400\">by Jahzzar\u003C\u002Fspan>\u003C\u002Fp>\n",{"url":85,"duration":86,"formatted_duration":87},"https:\u002F\u002Fs3.amazonaws.com\u002Fcdn.backstoryradio.org\u002Faudio\u002Fsegments\u002Fpauli-murray\u002Fpauli-murray-04.mp3","1284","00:21:24",[14,89,90],"identity","queer identity","\u003Cp>Destiny:\u003Cbr>\nMy name is Destiny [inaudible 00:37:26] and I live in Columbia, South Carolina. And this is my favorite Pauli Murray poem, Mr. Roosevelt Regrets (Detroit Riot, 1943) by Pauli Murray.\u003C\u002Fp>\u003Cp>Destiny:\u003Cbr>\n“Upon reading PM newspaper’s account of Mr. Roosevelt statement on the recent race clashes: ‘I share your feeling that the recent outbreaks of violence in widely spread parts of the country endanger our national unity and comfort our enemies. I am sure that every time American regrets this.’\u003C\u002Fp>\u003Cp>Destiny:\u003Cbr>\nWhat’d you get, black boy, when they knocked you down in the gutter and they kicked your teeth out, and they broke your skull with clubs and they bashed your stomach in?\u003C\u002Fp>\u003Cp>Destiny:\u003Cbr>\nWhat’d you get when the police shot you in the back, and they chained you to the beds by they wiped the blood off?\u003C\u002Fp>\u003Cp>Destiny:\u003Cbr>\nWhat’d you get when you cried out to the Top Man? When you called on the man next to God, so you thought, and asked him to speak out to save you? What’d the Top Man say, black boy? ‘Mr. Roosevelt regrets……'”\u003C\u002Fp>\u003Cp>Destiny:\u003Cbr>\nI think this Pauli Murray poem really poignantly puts a finger on how inadequate the state is in addressing, much less redressing, the physical and metaphysical manifestations of anti-black violence and the rhetorical questions that that poem poses. I really feel an urgency to look beyond the mechanisms of the state in order to redress and address those manifestations of violence.\u003C\u002Fp>\u003Cp>Joanne Freeman:\u003Cbr>\nAs you’ve heard on today’s show, Pauli Murray was an extremely accomplished person, and that continued to be the case even into Murray’s golden years. In 1977, Murray became the first African American woman ordained as an Episcopal priest. One month later, Murray celebrated Eucharist at the church in Chapel Hill, where Murray’s grandmother and great aunt had attended. Producer Ramona Martinez picks up the story from there.\u003C\u002Fp>\u003Cp>Simon Fisher:\u003Cbr>\nOnce I opened the folder and just saw these photographs and these personal diaries, I felt like I was seeing something very familiar.\u003C\u002Fp>\u003Cp>Ed Ayers:\u003Cbr>\nFor years, Simon Fisher has been researching the history of LGBTQ activism. He’s been looking specifically at its presence in the early civil rights movement.\u003C\u002Fp>\u003Cp>Simon Fisher:\u003Cbr>\nI read about Pauli Murray kind of on the side and didn’t really think that much about it. But then I got the opportunity to go to Pauli Murray’s personal papers.\u003C\u002Fp>\u003Cp>Ed Ayers:\u003Cbr>\nAnd when he did, Simon found himself tapping into a whole new perspective on Pauli Murray’s life, and more specifically, Murray’s gender identity.\u003C\u002Fp>\u003Cp>Simon Fisher:\u003Cbr>\nI identify as transgender myself, and just the expressions of masculinity in the pictures and these consternations and worries about gender and identity and medical treatments and things like that, I really saw something that spoke to me. And it’s not to say that the same things are happening then as are happening now, but there was a resonance and I felt like I just had to keep learning.\u003C\u002Fp>\u003Cp>Ed Ayers:\u003Cbr>\nAs you heard earlier in the episode, Pauli Murray’s gender and sexual identity were fluid, but Pauli didn’t really talk about this in public or write about it in memoirs. So to fill in the blanks, historians like Simon have relied more on Murray’s private archive and they’ve used resources like a collection of photographs that Murray took in the late 1920s and early ’30s when Murray was a young adult.\u003C\u002Fp>\u003Cp>Simon Fisher:\u003Cbr>\nWhat we see is this very queer, I like to say joy and pleasure in that self documentation. Murray took pictures of themselves as male, masculine, really, really happy person out in the woods, climbing trees, playing sports, dressing up, grinning with their partner, and to include that in one’s archive is really rare. So historians put a lot of pieces together because those very stock images are often not held on to and not made public, but it made it through. And so it’s a very rare find and it helps historians draw a lot of very clear conclusions, I think, about what was going on for them.\u003C\u002Fp>\u003Cp>Ed Ayers:\u003Cbr>\nEven from an early age, Pauli knew something was different, and some say that was okay with Pauli’s family. In fact, Pauli’s uniqueness was welcomed with open arms.\u003C\u002Fp>\u003Cp>Simon Fisher:\u003Cbr>\nBoth of their aunts who they grew up with were schoolteachers. Pauli Murray excelled at school when they were young, but then also played sports, but then also wanted to write, but then also really wanted to read. And so the way that Pauli Murray tells this, the story about their gender as a young person, is also wrapped up in this they wanted to wear boys’ clothes, but also wear it with these weird dresses. The story is wrapped up in a larger feeling of being really supported, which I really… It’s kind of like a sweet spot in their story that I really love.\u003C\u002Fp>\u003Cp>Ed Ayers:\u003Cbr>\nSo, Pauli Murray grows up in this kind of surprisingly supportive environment, and yet still goes to Harlem. What’s that migration like? What does that mean for Pauli Murray?\u003C\u002Fp>\u003Cp>Simon Fisher:\u003Cbr>\nI think for me, and my kind of “what I do” with Pauli Murray’s story is I really try to locate it in a larger African American history of sexuality, gender history. And for me the answer the question is, well, everybody went to Harlem. The going to Harlem was such a norm by this period, by the mid 1920s. Young African American educated kids who were too smart for “their own good”, meaning that their displeasure with Jim Crow racial norms was going to get them in trouble with the white establishment, be that violence, economic reprisal, lack of opportunity. Many, many, many educated African Americans left the South.\u003C\u002Fp>\u003Cp>Simon Fisher:\u003Cbr>\nWe never hear from Murray saying, “Oh, I’d love to migrate to Harlem because it’s like the biggest queer thing happening in the hole of American history,” but I can’t help but wonder if there was a bit of a draw, you know? We’ll never know, but I believe that we can’t forget about what was going on in Harlem at that time when we look at Murray’s choice to migrate.\u003C\u002Fp>\u003Cp>Ed Ayers:\u003Cbr>\nBut it was in the ’30s, right? That Murray’s gender identity and sexuality began to cause some intense emotional distress, right?\u003C\u002Fp>\u003Cp>Simon Fisher:\u003Cbr>\nYeah, in the early ’30s. The photographs from that period and their writing in their diaries really exude a youthful sense of possibility with the gender and sexuality stuff. And then my hypothesis is that they start to really get more involved in activism. What I think might be happening is that they start to get that pushback from the standards of respectability, and they start to feel like their honest expression isn’t going to really do them any favors if they want to get ahead as a race leader.\u003C\u002Fp>\u003Cp>Ed Ayers:\u003Cbr>\nAnd Murray resist the label of homosexual, right?\u003C\u002Fp>\u003Cp>Simon Fisher:\u003Cbr>\nYeah. There’s a bit of a history of sexuality lesson in this because I think what happens is people see in their archive and in their history that they resisted the label of homosexual, so therefore, they must be internally homophobic just… and then it kind of like reels out to like, oh, the church, blah, blah, blah, blah, blah. I totally disagree with that interpretation because in this historical moment, what we’re starting to get in a broader American history of sexuality is the splitting off between homosexuality as issue of sexual desire that’s seen as a psychological “problem” or a psychological deviancy. We’re seeing to see that separated from gender or like cross-gender identification or what we would now call transgender, right? Which was seen at the time, especially in the black intellectual community as being a problem of the body of actually a glandular disorder. Now that we think about testosterone and estrogen, those are hormones.\u003C\u002Fp>\u003Cp>Simon Fisher:\u003Cbr>\nAnd so the making of a medical understanding of transgender is happening right at this moment. And so when we look at Murray’s archive, there’s all of these handwritten questions for these doctors, and so many of them revolve around these questions of glands. When I was doing my research, I looked at that and I was like, “Why is Pauli Murray so obsessed with glands?” And one of the historians that has just written Rosalind Rosenberg, who recently wrote an amazing biography of Pauli Murray sees that this discussion of gender variants as a glandular disorder is science that’s in like the 1910s and 1920s. But if you look at the black press, the newspapers that are written and read within the black community in Harlem, in Philadelphia, in Baltimore, gender nonconformity is still being seen as a glandular issue.\u003C\u002Fp>\u003Cp>Simon Fisher:\u003Cbr>\nAnd so, my interpretation of this Murray didn’t want to be called a homosexual, is because prior to the splicing of homosexuality and gender nonconformity, the idea of the invert, this is like an old fashioned term but still had a lot of salience for a lot of people, not medical people, but for a lot of other folks, where one’s same sex desire was part and parcel of one’s cross-gender identity. So, well, Murray identified as someone who is really masculine, so of course it made sense that they were attracted to feminine women because that was part of the identity package. And so I think that Murray’s distaste for the label of homosexuality was because that invert identity really worked for them. And so to splice off homosexuality and then call it a psychological disorder really did not resonate with them.\u003C\u002Fp>\u003Cp>Ed Ayers:\u003Cbr>\nAs you pointed out, Murray wrote a lot of memos to doctors and was hospitalized quite often. Tell us about that.\u003C\u002Fp>\u003Cp>Simon Fisher:\u003Cbr>\nIt’s pretty much like every time a relationship crashes and burns, they really lose it, they’re really challenged, really devastated. And what seems to happen is that they’re not taking care of themselves, they’re not eating enough and not sleeping enough, they’re overworked. It’s the depression, right? It’s a stressful time to be a black young person in Harlem. But their distress seems to stem from what they call “my conflict”, which my understanding of it is that it’s a conflict between their desire for feminine women, their female assigned sex, and their masculine gender identity, and then the conflict of that package against social norms, both within and outside of the black community.\u003C\u002Fp>\u003Cp>Simon Fisher:\u003Cbr>\nBut yeah, they keep talking about my conflict, like what’s the source of my conflict? What’s the way out? What’s going to ease my conflict? And so a lot of the things that they asked are, “Well, what medical interventions will ease my conflict? Can you do some surgical investigation? What if I have an undescended testis? What if I have like a glandular disorder?” And so all of these questions are pointing to an understanding of “this conflict” within a discourse or a conversation around glands, a glandular problem as the cause of cross-gender identification.\u003C\u002Fp>\u003Cp>Ed Ayers:\u003Cbr>\nThat’s clear that Murray thought a lot about this and researched it a lot, and to have so many questions and even suggestions of what the diagnosis should be, right?\u003C\u002Fp>\u003Cp>Simon Fisher:\u003Cbr>\nYeah. And it also points to the fact… And so what I did when I saw these lines of questions, I started looking at newspapers, black newspapers that everybody in Harlem kind of read in public was consuming. Because in Pauli Murray’s archive, and I think this is the key document that really to me was like, okay, I need to apply a sort of transgender understanding, a cross-gender identification is going on here.\u003C\u002Fp>\u003Cp>Simon Fisher:\u003Cbr>\nSo what drew that conclusion for me was there’s an article clipped in Murray’s archive, right? So you’re flipping through the folder and here’s this yellowed newspaper. I’m a historian, I love this stuff, right? It’s basically a headline that appeared on the front page of the New York Amsterdam News. Her front page is basically about one of the first testosterone trials-\u003C\u002Fp>\u003Cp>Ed Ayers:\u003Cbr>\nWow.\u003C\u002Fp>\u003Cp>Simon Fisher:\u003Cbr>\n… where these little white pills. And I did all the research on the doctor and what the experiments were, and they took these little crystalline testosterone tablets and they actually sewed them under the skin surfaces of these “effeminate men”, and lo and behold, they got muscles and they got facial hair. So Murray clips the newspaper, and then Pauli Murray takes the information about the testosterone trial, goes to the clinic where they’re holding the testosterone trial and is like, “Okay, how do I get in?”\u003C\u002Fp>\u003Cp>Simon Fisher:\u003Cbr>\nPauli Murray is not the only person thinking about this. It’s on the front page of the largest read black newspaper in Harlem. This is a big issue on people’s minds, not just marginalized, queer and gender nonconforming people, but it’s an issue to the general public. And I think that that’s so interesting and a really, really overlooked part of their story. We get a lot of stories about lonely transsexuals trying to figure themselves out. I don’t think that that’s the case. There’s a lot of evidence that they were really distressed in a lot of ways, but the conversation around gender nonconformity in especially big urban northern black neighborhoods is not unique, it’s not rare, it’s not it’s not a lonely project.\u003C\u002Fp>\u003Cp>Ed Ayers:\u003Cbr>\nSo later in life, it seems that Murray identified more closely with being female in terms of gender identity. Was that the case?\u003C\u002Fp>\u003Cp>Simon Fisher:\u003Cbr>\nI take my cue from Brittany Cooper’s work on Pauli Murray here. And I think what Cooper documents really well is in this 1943, ’44 era, two things, two really big things happen. One is that Murray’s three year effort to get into this testosterone trial to provide an answer for this conflict. So I think what’s happening is Murray sees these testosterone trials as a resolution to “my conflict”, and they try and try and try and try, and effectively, all of the medical experts say, basically, “Can’t you just accept that you’re a homosexual? You’re a woman. You’re attracted to women. We have a word for that. You can get help in these other ways, or you could try female hormones that might help you feel less conflicted as well.”\u003C\u002Fp>\u003Cp>Simon Fisher:\u003Cbr>\nMurray totally rejects both of those options, and I think, in a large way, moves on, figures out that they just have to move on. And at the same time, they start to go to law school, and the sexism they experience just seems to really change the way they think about themselves, the race, the way that black activism should happen. And I think it makes a lot of sense for them to, I don’t want to say identify with, but join the project of black women’s empowerment within racial activism. I don’t know if it means that they started identifying as the recipient of that work, but they definitely that was how they did all of their activism from there on out. This mid ’40s moment is when they start beginning to understand gender as a social construction and race as a social construction, and where Jane Crow, the term, becomes the way that they see things, their social analysis.\u003C\u002Fp>\u003Cp>Ed Ayers:\u003Cbr>\nSo, issues of pronouns come up in Pauli Murray’s life, and I’d be curious how you think about that and choices that you’ve made and why you think people make other choices.\u003C\u002Fp>\u003Cp>Simon Fisher:\u003Cbr>\nYeah, I’ve published two academic articles on Pauli Murray, and the first one, I use this very awkward s\u002Fhe in every instance of pronouns in that paper. And in between publishing that paper and publishing the last paper I did two years ago, Rosalind Rosenberg came out with this biography and has this beautiful introduction about her own journey of how to use Pauli Murray pronouns, because it’s important to really balance contemporary notions of trans awareness and respect with historical accuracy, right? And it’s a balance. I mean, it’s definitely, I don’t know what’s right.\u003C\u002Fp>\u003Cp>Simon Fisher:\u003Cbr>\nWhat I do as a transperson in my community, which is not representative but is my experience, you kind of use the most recent pronoun available. So if someone goes by ‘he’ until they’re 40 and then goes by she, you call them she even if you’re talking about their childhood.\u003C\u002Fp>\u003Cp>Ed Ayers:\u003Cbr>\nI see.\u003C\u002Fp>\u003Cp>Simon Fisher:\u003Cbr>\nAnd so if one were to apply that to Murray’s life, the last pronoun that Murray went by, and as we understand, the closest thing they came to an identification of a singular gender was being a woman and using she and her pronouns. And so out of respect for that last choice, I switched and I used she for the last article, and I’ve gotten some questions and some pushback about whether that was right, and I’m not sure. The jury is out about how to do this. I think that as more trans history is written, there will become a sort of academic or social norm about what we do with pronouns for people who didn’t have access to gender variant pronouns or to trans identity. How are we going to use pronouns for them? Are we going to call everybody be “they”? How are we going to do this?\u003C\u002Fp>\u003Cp>Simon Fisher:\u003Cbr>\nSo I think the normalcy will be established as more and more histories get written. But for now, I feel comfortable calling Murray she for… oh, gosh, now it even sounds awkward if I use it… for their whole life, her whole life. I mean, I’m a trans person and this still feels really awkward. I think that out of respect for the last pronouns, I use she, but I don’t know if I’m right. I just don’t know.\u003C\u002Fp>\u003Cp>Ed Ayers:\u003Cbr>\nSimon Fisher is the doctoral candidate in History at the University of Wisconsin-Madison.\u003C\u002Fp>",{"id":4,"slug":5,"title":6,"subtitle":7,"pubdate":93,"tags":94,"thumb":95},{"utc":9,"short":10,"medium":11,"long":12},[14,15],{"src":17,"caption":18,"derivatives":96},{"square_small":20,"square_medium":21},{"index":98,"title":99,"description":100,"audio":101,"tags":105,"transcript":107,"episode":108},4,"Saint Pauli","\u003Cp>In 1977, Murray became the first African-American woman ordained as an Episocopal Priest. Producer Ramona Martinez speaks to \u003Ca href=\"https:\u002F\u002Futsnyc.edu\u002Ffaculty\u002Fkelly-brown-douglas-82-88\u002F\">Kelly Brown Douglas\u003C\u002Fa>, Dean of Episcopal Divinity School at Union Theological Seminary, about Murray’s “queer theology” and the hope of a reconciled humanity.\u003C\u002Fp>\n\u003Cp>\u003Cb>Music: \u003C\u002Fb>\u003C\u002Fp>\n\u003Cp>\u003Ca href=\"https:\u002F\u002Fwww.youtube.com\u002Fwatch?v=viLtbgTJQzw\">O God Our Help in Ages Past\u003C\u002Fa> – National Cathedral service, 2001\u003C\u002Fp>\n\u003Cp>\u003Ca href=\"https:\u002F\u002Ffreemusicarchive.org\u002Fmusic\u002FPodington_Bear\u002FRhythm_and_Strings\u002FThemeinG\">Theme in G\u003C\u002Fa> by Podington Bear\u003C\u002Fp>\n\u003Cp>\u003Ca href=\"https:\u002F\u002Ffreemusicarchive.org\u002Fmusic\u002FPodington_Bear\u002FFolkways\u002FThe_Riddle_Song\">The Riddle Song\u003C\u002Fa> by Podington Bear\u003C\u002Fp>\n\u003Cp>\u003Ca href=\"https:\u002F\u002Ffreemusicarchive.org\u002Fmusic\u002FPodington_Bear\u002FSoul\u002FReckoning_1345\">Reckoning\u003C\u002Fa> by Podington Bear\u003C\u002Fp>\n\u003Cp>\u003Ca href=\"https:\u002F\u002Fwww.youtube.com\u002Fwatch?v=CPclGlRb4M8\">A Mighty Fortress Is Our God\u003C\u002Fa> – Te Deum 2015 Grand Rapids, Michigan\u003C\u002Fp>\n",{"url":102,"duration":103,"formatted_duration":104},"https:\u002F\u002Fs3.amazonaws.com\u002Fcdn.backstoryradio.org\u002Faudio\u002Fsegments\u002Fpauli-murray\u002Fpauli-murray-05.mp3","757","00:12:37",[14,90,106],"theology","\u003Cp>Dr. Parket T.:\u003Cbr>\nMy name is Dr. Parker T. Hurley and I live in Durham, North Carolina. And this is Prophecy, which is one of my favorite poems of Pauli Murray’s from the Dark Testament.\u003C\u002Fp>\u003Cp>Dr. Parket T.:\u003Cbr>\n“I sing of a new American, separate from all others, yet enlarged and diminished by all others. I am the child of kings and serfs, freemen and slaves, having neither superiors nor inferiors, progeny of all colors, all cultures, all systems, all beliefs. I have been enslaved, yet my spirit is unbound. I have been cast aside, but I sparkle in the darkness. I have been slain but live on in the rivers of history. I seek no conquest, no wealth, no power, no revenge. I seek only discovery of the illimitable Heights and depths of my own being.”\u003C\u002Fp>\u003Cp>Dr. Parket T.:\u003Cbr>\nI thought this poem in particular really highlights seeing Pauli as being very prophetic. I always think of him, and I say him because we know historically that the identity of around being a woman really didn’t fully encapsulate his experiencing of themself. So I like to play with pronouns in those ways, but I think this poem in general really speaks to his prophecy around what I would think of like a transformative healing justice, like what it means to reconcile with a multitude of us as people. So how can we think of ourselves as oppressor and oppressed and recognizing that that is really where any kind of transformation is possible at first, just thinking about how do we hold all of these multitudes within ourselves, and I think that Pauli did that the best.\u003C\u002Fp>\u003Cp>Dr. Parket T.:\u003Cbr>\nI chose the poem in particular also as a non-binary black trans man with white lineage, also reconciling my own power and privilege in multitude of histories. And I really feel that Pauli, more so than many other ancestors, really give light and power to my own positionality.\u003C\u002Fp>\u003Cp>Ramona M.:\u003Cbr>\nEveryone in attendance at the Church of the Holy Cross that Sunday understood that this was a homecoming and an extremely poignant moment in, well, history.\u003C\u002Fp>\u003Cp>Ramona M.:\u003Cbr>\nPauli Murray read the gospel from a 19th century Bible that belonged to Cornelia Fitzgerald, Murray’s grandmother. It was a gift from the people who enslaved her. They brought Cornelia to be baptized at that church in 1854, free in the eyes of God but recorded as a slave in church records. The fact that Murray was presiding over a service at all was testament to the power of faith, and in more ways than one. When Murray entered seminary at the age of 62, women were not permitted to be priests in the Episcopal Church.\u003C\u002Fp>\u003Cp>Kelly Brown:\u003Cbr>\nWhether or not you’re a priest is between you and God. God called you. The church may or may not recognize that.\u003C\u002Fp>\u003Cp>Ramona M.:\u003Cbr>\nKelly Brown Douglas is the Dean of the Episcopal Divinity School at Union Theological Seminary in New York.\u003C\u002Fp>\u003Cp>Kelly Brown:\u003Cbr>\nSo it seems to me that for Pauli Murray, whether or not at this point the church recognized that call, she could do no other but to begin to live into it and to pursue that aspect of herself.\u003C\u002Fp>\u003Cp>Ramona M.:\u003Cbr>\nDouglas says that long before seminary, Murray was an active participant at Episcopal conventions fighting for women’s ordination and equality in black ministry. During the church’s 1969 annual fundraising campaign, Murray wrote that asking women to support the church financially was like taxation without representation.\u003C\u002Fp>\u003Cp>Kelly Brown:\u003Cbr>\nI knew her as a rebel in the church, who indeed fought for the equality of women, just as she, of course, fought for the equality of women in civil society. So she was a loud voice and a rebel, and she tried to open the law canons of the church up.\u003C\u002Fp>\u003Cp>Ramona M.:\u003Cbr>\nPauli Murray entered seminary three years after the governing body of the Episcopal Church voted down women’s ordination and four years before they’d approve it. But Murray didn’t seek ordination simply to prove a point.\u003C\u002Fp>\u003Cp>Pauli Murray:\u003Cbr>\nFrom earliest childhood, I have always been a part of the church. There have been times when I have left it, but I have always more or less been in some way involved with the church.\u003C\u002Fp>\u003Cp>Ramona M.:\u003Cbr>\nRaised in a church-going family, Murray was confirmed at age nine by Henry Beard Delany, one of the first black Episcopal bishops in the United States. Later when Delany was on his deathbed, he pronounced that young Pauli Murray was a child of destiny. Murray’s life bore out that prophecy. Immense contributions to civil rights and the fight for equity are proof of that, but racism and sexism remained unvanquished in 1973 and Murray began to consider these problems in a different way.\u003C\u002Fp>\u003Cp>Pauli Murray:\u003Cbr>\nBasically, all of these problems of human rights in which I had been involved for most of my adult life, sex, race, all of the problems of human rights, that basically these were moral and spiritual problems, that we had reached a point where law could not give us the answers.\u003C\u002Fp>\u003Cp>Ramona M.:\u003Cbr>\nMurray believed America and the world was suffering because it had not reconciled itself in the spiritual realm.\u003C\u002Fp>\u003Cp>Pauli Murray:\u003Cbr>\nI began to realize that universally, all of mankind is constantly falling down from these high ideals, which we have said, that racism and sexism are actually sins, the sickness of sin, that human beings are not are really in harmony in relationship to their creator. And since they are not, they are not able to be in harmony in relationship and to love, to respect their neighbor.\u003C\u002Fp>\u003Cp>Kelly Brown:\u003Cbr>\nShe really believed that faith meant partnering with God and mending the earth and mending the world from that which divided people one from another, and hence from God, and that’s the work she did.\u003C\u002Fp>\u003Cp>Ramona M.:\u003Cbr>\nDean Douglas says that becoming a priest was a natural extension of Murray’s work towards justice.\u003C\u002Fp>\u003Cp>Kelly Brown:\u003Cbr>\nWhen we look at her life through the lens of who she was as a priest, we see that it was a journey that she was on throughout her life.\u003C\u002Fp>\u003Cp>Pauli Murray:\u003Cbr>\nIt seemed to me that it came out of my writings, it came out in my speeches, it came out in my rather steadfast devotion to the notion of reconciliation as well as liberation, and I asked myself, “What do you want to do with the time you have left?” And this seemed to be the answer.\u003C\u002Fp>\u003Cp>Ramona M.:\u003Cbr>\nPauli Murray’s theology, like Murray, is not what you’d expect.\u003C\u002Fp>\u003Cp>Kelly Brown:\u003Cbr>\nMany would suggest that Pauli Murray was a protowomanist theologian, that is, someone who was really talking about this theology that has emerged from the intersecting realities of what it means to be black and female.\u003C\u002Fp>\u003Cp>Ramona M.:\u003Cbr>\nExposed to sexism in the black power movement and racism in the feminist movement, Murray rejected and was suspicious of categorization, often because no category was completely inclusive.\u003C\u002Fp>\u003Cp>Kelly Brown:\u003Cbr>\nPauli Murray was before her time as a queer theologian queering the boundaries of human constructs that did not allow us to appreciate the diversity of God’s creation.\u003C\u002Fp>\u003Cp>Ramona M.:\u003Cbr>\nMurray’s main goal was the reconciliation of humanity.\u003C\u002Fp>\u003Cp>Kelly Brown:\u003Cbr>\nAnd I think her whole theology flowed from who she was and how she tried to reconcile her own being, and felt that she was living in a world that didn’t allow her the room to be herself. And for her, that’s what reconciliation, I think, was all about if we understand it from the inside-out for Pauli Murray. She was trying to create a world where she could be.\u003C\u002Fp>\u003Cp>Kelly Brown:\u003Cbr>\n(music)\u003C\u002Fp>\u003Cp>Ramona M.:\u003Cbr>\nBefore Pauli Murray gave the sermon that Sunday in Chapel Hill, the congregants sang A Mighty Fortress is Our God. Murray told the congregation, “Those of you who are as old as I am will remember that that was the funeral hymn of Franklin D. Roosevelt, and it was the funeral hymn of my best friend, whose death was the catalytic agent that sent me into the ordained ministry.” That friend was Irene Barlow, Murray’s companion who had died from cancer the year Marie entered seminary. As Barlow was dying, Murray stood by her bed, reading the 23rd Psalm. Murray would later write “R – by her life, her love, her example and her death – pointed me towards this road.”\u003C\u002Fp>\u003Cp>Ramona M.:\u003Cbr>\nThat’s Sunday Murray preached, “True community is a struggle. We may not live to see its victories, but struggle on we must.” This to me is the most remarkable thing about Pauli Murray’s faith. How could someone believe America could live up to its values when they had spent a lifetime witnessing its blatant hypocrisy.\u003C\u002Fp>\u003Cp>Kelly Brown:\u003Cbr>\nWhen I think of Pauli Murray, I think of the fact that, wow, this woman never lost her hope.\u003C\u002Fp>\u003Cp>Ramona M.:\u003Cbr>\nDean Douglas says that faith and the possibility of a better world is what kept Murray going.\u003C\u002Fp>\u003Cp>Kelly Brown:\u003Cbr>\nAnd she never, to the bitter end, lost her hope in a world that would indeed allow for all of God’s diverse creation and all of the rich complexity and intersectionalities to live into the fullness of who they were. And so I think of Pauli Murray and say to myself, “Nope. No matter even in this current situation and climate in which we find ourselves in, you never have an excuse or reason to give up hope.”\u003C\u002Fp>\u003Cp>Kelly Brown:\u003Cbr>\n(music)\u003C\u002Fp>\u003Cp>Joanne Freeman:\u003Cbr>\nThat piece was produced by Ramona Martinez. Special thanks to Dean Kelly Douglas and Sarah Azaransky, who’s booked on Pauli Murray, The Dream is Freedom, informed the segment. To listen to the sermon Pauli Murray gave at Church of the Holy Cross, please visit our website, backstoryradio.org.\u003C\u002Fp>\u003Cp>Ed Ayers:\u003Cbr>\nWe’re going to end this week’s episode with one last poem written by Pauli Murray, who died in 1985. Here is Murray reciting the final verses of Dark Testament.\u003C\u002Fp>\u003Cp>Pauli Murray:\u003Cbr>\n“Then let the dream linger on. Let it be the test of nations. Let it be the quest of all our days. The fevered pounding of our blood, the measure of our souls, that none shall rest in any land and none return to dreamless sleep, no heart be quieted, no tongue be stilled, until the final man may stand in any place and thrust his shoulders to the sky, friend and brother to every other man.”\u003C\u002Fp>\u003Cp>Joanne Freeman:\u003Cbr>\nThat’s going to do it for us today, but you can keep the conversation going online. Let us know what you thought of the episode or ask us your questions about history. You’ll find us at backstoryradio.org, or send an email to backstory@virginia.edu. We’re also on Facebook and Twitter @BackStoryRadio.\u003C\u002Fp>\u003Cp>Ed Ayers:\u003Cbr>\nA special thanks this week to the Southern Oral History Program at the University of North Carolina at Chapel Hill. BackStory is produced at Virginia Humanities. Major support is provided by an anonymous donor, the Joseph and Robert Cornell Memorial Foundation, the Johns Hopkins University, and the National Endowment for the Humanities. Any views, findings, conclusions or recommendations expressed in this podcast do not necessarily represent those of the National Endowment for the Humanities. Additional support is provided by the Tomato Fund, cultivating fresh ideas in the arts, the humanities, and the environment.\u003C\u002Fp>\u003Cp>Speaker 13:\u003Cbr>\nBrian Balogh is Professor of History at the University of Virginia. Ed Ayers is Professor of the Humanities and president emeritus of the University of Richmond. Joanne Freeman is Professor of History in American Studies at Yale University. Nathan Connolly is the Herbert Baxter Adams Associate Professor of History at the Johns Hopkins University. BackStory was created by Andrew Windham for Virginia Humanities.\u003C\u002Fp>",{"id":4,"slug":5,"title":6,"subtitle":7,"pubdate":109,"tags":110,"thumb":111},{"utc":9,"short":10,"medium":11,"long":12},[14,15],{"src":17,"caption":18,"derivatives":112},{"square_small":20,"square_medium":21},{"index":114,"title":115,"description":116,"audio":24,"tags":117,"transcript":118,"episode":119},5,"Suggested Reading","\u003Cp>\u003Cspan style=\"font-weight: 400\">–\u003C\u002Fspan>\u003Ca href=\"https:\u002F\u002Fglobal.oup.com\u002Facademic\u002Fproduct\u002Fthe-dream-is-freedom-9780199744817?cc=us&lang=en&\">\u003Ci>\u003Cspan style=\"font-weight: 400\">The Dream is Freedom: Pauli Murray and American Democratic Faith\u003C\u002Fspan>\u003C\u002Fi>\u003C\u002Fa>\u003Cspan style=\"font-weight: 400\"> by Sarah Azaransky\u003C\u002Fspan>\u003C\u002Fp>\n\u003Cp>\u003Cspan style=\"font-weight: 400\">– \u003C\u002Fspan>\u003Ca href=\"https:\u002F\u002Fwww.newyorker.com\u002Fmagazine\u002F2017\u002F04\u002F17\u002Fthe-many-lives-of-pauli-murray\">\u003Ci>\u003Cspan style=\"font-weight: 400\">The Many Lives of Pauli Murray \u003C\u002Fspan>\u003C\u002Fi>\u003C\u002Fa>\u003Cspan style=\"font-weight: 400\">by Kathryn Schulz\u003C\u002Fspan>\u003C\u002Fp>\n\u003Cp>\u003Cspan style=\"font-weight: 400\">– \u003C\u002Fspan>\u003Ca href=\"https:\u002F\u002Fscholarship.law.upenn.edu\u002Fcgi\u002Fviewcontent.cgi?article=2531&context=faculty_scholarship\">\u003Ci>\u003Cspan style=\"font-weight: 400\">Pauli Murray and the Twentieth-Century Quest for Legal and Social Equality \u003C\u002Fspan>\u003C\u002Fi>\u003C\u002Fa>\u003Cspan style=\"font-weight: 400\">by Serena Mayeri\u003C\u002Fspan>\u003C\u002Fp>\n\u003Cp>\u003Cspan style=\"font-weight: 400\">– \u003C\u002Fspan>\u003Ca href=\"https:\u002F\u002Fwww.journals.uchicago.edu\u002Fdoi\u002F10.1086\u002F702437?mobileUi=0\">\u003Ci>\u003Cspan style=\"font-weight: 400\">Challenging Dissemblance in Pauli Murray Historiography, Sketching a History of the Trans New Negro\u003C\u002Fspan>\u003C\u002Fi>\u003C\u002Fa> \u003Cspan style=\"font-weight: 400\">by Simon Fisher\u003C\u002Fspan>\u003C\u002Fp>\n\u003Cp>\u003Cspan style=\"font-weight: 400\">– \u003C\u002Fspan>\u003Ca href=\"https:\u002F\u002Fread.dukeupress.edu\u002Ftsq\u002Farticle-abstract\u002F3\u002F1-2\u002F95\u002F91867\u002FPauli-Murray-s-Peter-PanicPerspectives-from-the\">\u003Ci>\u003Cspan style=\"font-weight: 400\">Pauli Murray’s Peter Panic: Perspectives from the Margins of Gender and Race in Jim Crow America\u003C\u002Fspan>\u003C\u002Fi>\u003C\u002Fa>\u003Ci>\u003Cspan style=\"font-weight: 400\"> by Simon Fisher\u003C\u002Fspan>\u003C\u002Fi>\u003C\u002Fp>\n\u003Cp>\u003Cspan style=\"font-weight: 400\">– \u003C\u002Fspan>\u003Ca href=\"https:\u002F\u002Fwww.jstor.org\u002Fstable\u002F10.2979\u002Fjfemistudreli.29.1.142?Search=yes&resultItemClick=true&searchText=boy&searchText=girl&searchText=imp&searchText=priest&searchUri=%2Faction%2FdoBasicSearch%3FQuery%3Dboy%2Bgirl%2Bimp%2Bpriest%26amp%3Bacc%3Don%26amp%3Bwc%3Don%26amp%3Bfc%3Doff%26amp%3Bgroup%3Dnone&ab_segments=0%2Fbasic_SYC-5055%2Fcontrol&refreqid=search%3A43c76b2c5fb580f9241cb39e3319a19e#metadata_info_tab_contents\">\u003Ci>\u003Cspan style=\"font-weight: 400\">Boy-girl, Imp, Priest: Pauli Murray and the Limits of Identity \u003C\u002Fspan>\u003C\u002Fi>\u003C\u002Fa>\u003Cspan style=\"font-weight: 400\">by Doreen Drury \u003C\u002Fspan>\u003C\u002Fp>\n\u003Cp>\u003Cspan style=\"font-weight: 400\">– \u003C\u002Fspan>\u003Ca href=\"https:\u002F\u002Fwww.press.uillinois.edu\u002Fbooks\u002Fcatalog\u002F68emc6tz9780252040993.html\">\u003Ci>\u003Cspan style=\"font-weight: 400\">Beyond Respectability: The Intellectual Thought of Race Women\u003C\u002Fspan>\u003C\u002Fi>\u003C\u002Fa>\u003Cspan style=\"font-weight: 400\"> by Brittney Cooper\u003C\u002Fspan>\u003C\u002Fp>\n\u003Cp>\u003Cspan style=\"font-weight: 400\">– \u003C\u002Fspan>\u003Ca href=\"https:\u002F\u002Fglobal.oup.com\u002Facademic\u002Fproduct\u002Fjane-crow-9780190656454?cc=us&lang=en&\">\u003Ci>\u003Cspan style=\"font-weight: 400\">Jane Crow: The Life of Pauli Murray\u003C\u002Fspan>\u003C\u002Fi>\u003C\u002Fa>\u003Cspan style=\"font-weight: 400\"> by Rosalind Rosenberg\u003C\u002Fspan>\u003C\u002Fp>\n\u003Cp>\u003Cspan style=\"font-weight: 400\">– \u003C\u002Fspan>\u003Ca href=\"https:\u002F\u002Fwww.penguinrandomhouse.com\u002Fbooks\u002F204214\u002Fproud-shoes-by-pauli-murray\u002F\">\u003Ci>\u003Cspan style=\"font-weight: 400\">Proud Shoes: The Story of an American Family\u003C\u002Fspan>\u003C\u002Fi>\u003C\u002Fa> \u003Cspan style=\"font-weight: 400\">by Pauli Murray\u003C\u002Fspan>\u003C\u002Fp>\n\u003Cp>\u003Cspan style=\"font-weight: 400\">– \u003C\u002Fspan>\u003Ca href=\"https:\u002F\u002Fwww.amazon.com\u002FSong-Weary-Throat-American-Pilgrimage\u002Fdp\u002F1631494589\">\u003Ci>\u003Cspan style=\"font-weight: 400\">Song in a Weary Throat: Memoir of an American Pilgrimage\u003C\u002Fspan>\u003C\u002Fi>\u003C\u002Fa>\u003Cspan style=\"font-weight: 400\"> by Pauli Murray\u003C\u002Fspan>\u003C\u002Fp>\n\u003Cp>\u003Cspan style=\"font-weight: 400\">– \u003C\u002Fspan>\u003Ca href=\"https:\u002F\u002Fwww.amazon.com\u002FTestament-other-poems-Pauli-Murray\u002Fdp\u002FB0006DY1KG\">\u003Ci>\u003Cspan style=\"font-weight: 400\">Dark Testament and Other Poems\u003C\u002Fspan>\u003C\u002Fi>\u003C\u002Fa>\u003Cspan style=\"font-weight: 400\"> by Pauli Murray\u003C\u002Fspan>\u003C\u002Fp>\n\u003Cp>\u003Cb>Other:\u003C\u002Fb>\u003C\u002Fp>\n\u003Cp>\u003Ca href=\"https:\u002F\u002Fdocsouth.unc.edu\u002Fsohp\u002FG-0044\u002Fmenu.html\">\u003Cspan style=\"font-weight: 400\">Oral History Interview with Pauli Murray, February 13, 1976. Southern Oral History Program Collection at the University of North Carolina at Chapel Hill \u003C\u002Fspan>\u003C\u002Fa>\u003C\u002Fp>\n\u003Cp> \u003C\u002Fp>\n\u003Cp>\u003Ca href=\"http:\u002F\u002Fsds.lib.harvard.edu\u002Fsds\u002Faudio\u002F427005544?fbclid=IwAR0E49yQyfzoPuMwa9IqnLK_Tsl8_UR5Sq650t0H_I1Lq6elNakEm3IRZCI\">\u003Cspan style=\"font-weight: 400\">Pauli Murray’s sermon at Chapel of the Cross in Chapel Hill, 2\u002F13\u002F77\u003C\u002Fspan>\u003C\u002Fa>\u003Cspan style=\"font-weight: 400\">.\u003C\u002Fspan>\u003C\u002Fp>\n\u003Cp> \u003C\u002Fp>\n\u003Cp>\u003Cb>Other Music used in this episode:\u003C\u002Fb>\u003C\u002Fp>\n\u003Cp>\u003Ca href=\"https:\u002F\u002Fwww.sessions.blue\u002F?fwp_search=Our%20only%20uplift\">\u003Cspan style=\"font-weight: 400\">Our Only Uplift by Holyoke\u003C\u002Fspan>\u003C\u002Fa>\u003C\u002Fp>\n\u003Cp>\u003Ca href=\"https:\u002F\u002Fwww.sessions.blue\u002F?fwp_search=temporal%20slip\">\u003Cspan style=\"font-weight: 400\">Temporal Slip by Cloudbreaker\u003C\u002Fspan>\u003C\u002Fa>\u003C\u002Fp>\n\u003Cp>\u003Ca href=\"https:\u002F\u002Fwww.sessions.blue\u002F?fwp_search=willow%20belle\">\u003Cspan style=\"font-weight: 400\">Willow Belle by Little Rock\u003C\u002Fspan>\u003C\u002Fa>\u003C\u002Fp>\n",[],"",{"id":4,"slug":5,"title":6,"subtitle":7,"pubdate":120,"tags":121,"thumb":122},{"utc":9,"short":10,"medium":11,"long":12},[14,15],{"src":17,"caption":18,"derivatives":123},{"square_small":20,"square_medium":21},1790963933784]