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    History

    Unsung History

    A podcast about people and events in American history you may not know much about. Yet.

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    Copyright: © 2021 Unsung History

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    Latest Episodes:
    The Women Airforce Service Pilots of World War II Dec 20, 2021
    Show notes

    From September 1942 to December 1944, over 1000 American women served in the war effort as Women Airforce Service Pilots (WASP), flying 80% of all ferrying missions and delivering 12,652 aircraft of 78 types. They also transported cargo, test flew planes, demoed aircraft that the male pilots were scared to fly, simulated missions, and towed targets for live anti-aircraft artillery practice. The WASP did not fly in combat missions, but their work was dangerous, and 38 were killed in accidents. Even with the enormous contributions they made in World War II, the WASP weren’t recognized as part of the military until decades later when they were finally granted veteran status.


    Joining me to help us learn more about the WASP is Katherine Sharp Landdeck, Associate Professor at Texas Woman's University, and author of the definitive book on the Women Airforce Service Pilots, The Women With Silver Wings.


    Our theme song is Frogs Legs Rag, composed by James Scott and performed by Kevin MacLeod, licensed under Creative Commons. Episode image: “WASP Frances Green, Margaret Kirchner, Ann Waldner and Blanche Osborn leave their B-17, called Pistol Packin' Mama, during ferry training at Lockbourne Army Air Force base in Ohio. They're carrying their parachutes.” from the National Archives and in the public domain.


    Selected Additional Sources:

    • Women Airforce Service Pilots (WASP), Women in the Army, US Army.
    • “Female WWII Pilots: The Original Fly Girls,” by Susan Stamberg, NPR, March 9, 2010.
    • “Remembering the WASPs: Women who were aviation trailblazers,” CBS News, June 1, 2014.
    • “Flying on the Homefront: Women Airforce Service Pilots (WASP),” by Dorothy Cochrane, Smithsonian National Air and Space Museum, May 20, 2020.
    • “Women Airforce Service Pilots (WASP) of WWII: STEM in 30 Live Chat [Video],” Smithsonian National Air and Space Museum, September 12, 2020.



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    Mabel Ping-Hua Lee Dec 13, 2021
    Show notes

    Mabel Ping-Hua Lee was born in China in 1896 but lived most of her life in the United States, where, due to the Chinese Exclusion Act, she had no path to naturalization until the law changed in 1943. Even though it would not benefit her for decades, Mabel Lee worked for women’s suffrage, leading the New York City Suffrage Parade on horseback at the age of only 16. Lee was the first Chinese woman to earn a PhD in Economics in the United States, graduating from Columbia University in 1921 with a dissertation entitled: “The Economic History of China: With Special Reference to Agriculture,” and then spent her life helping the Chinese community in New York City through her work with as director of the First Chinese Baptist Church of New York City.


    Joining me to help us learn more about Mabel Lee is Dr. Cathleen Cahill, Associate Professor of History at Pennsylvania State University and author of the 2020 book Recasting the Vote: How Women of Color Transformed the Suffrage Movement.


    Our theme song is Frogs Legs Rag, composed by James Scott and performed by Kevin MacLeod, licensed under Creative Commons. The episode image is “Radiogram; 6/26/1937; Case #12-943; Chinese Exclusion Act case file for Mabel Lee (Ping Hua Lee);” from Chinese Exclusion Act Case Files, ca. 1882 - ca. 1960; Records of the Immigration and Naturalization Service, Record Group 85; National Archives at New York, New York, NY.


    Selected Sources:

    • “Dr. Mabel Ping-Hua Lee,” National Park Service
    • “The 16-Year-Old Chinese Immigrant Who Helped Lead a 1912 US Suffrage March,” by Michael Lee, History.com, March 19, 2021
    • “Asian American Legacy: Dr. Mabel Lee,” by Tim Tseng, December 12, 2013.
    • “Overlooked No More: Mabel Ping-Hua Lee, Suffragist With a Distinction,” by Jia Lynn Yang, The New York Times, September 19, 2020.
    • “Mabel Ping-Hua Lee ’1916: A Pioneer of the Suffrage Movement,” by Lois Elfman, Barnard Magazine, Fall 2020.



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    Loïs Mailou Jones Dec 06, 2021
    Show notes

    Born in Boston, Massachusetts, in 1905, artist Loïs Mailou Jones’s career spanned much of the 20th Century as both a painter and a teacher of generations of Black artists at Howard University.


    Jones faced racial discrimination in the US throughout much of her long life, and found refuge and inspiration in the Harlem Renaissance Movement and in the expatriate community of Black artists in Paris. Her 1953 marriage to Haitian artist Louis Vergniaud Pierre-Noel, and later research trips to Africa further influenced her work.


    Her many important paintings include The Ascent of Ethiopia (1932); Les Fétiches (1938); Self-Portrait (1940); Mob Victim (Meditation) (1944); Jardin du Luxembourg (1948); Jeune Fille Française (1951); Ode to Kinshasa (1972); Ubi Girl from Tai Region (1972); Suriname (1982); and Glyphs (1985).


    Joining me to help us learn more about Loïs Mailou Jones is writer Jennifer Higgie, author of the new book, The Mirror and the Palette: Rebellion, Revolution, and Resilience: Five Hundred Years of Women's Self Portraits.


    Our theme song is Frogs Legs Rag, composed by James Scott and performed by Kevin MacLeod, licensed under Creative Commons. The episode image is Loïs Mailou Jones, 1937, from the Loïs Mailou Jones Pierre-Noël Trust.


    Other Selected Sources:

    • “Lois Mailou Jones, 92, Painter and Teacher” by Holland Cotter, New York Times, June 13, 1998.
    • “Lois Mailou Jones: An Indefatigable Black Woman Artist,” by Betty Perry, The Washington Post, February 23, 1983.
    • “An Interview with Lois Mailou Jones,” by Charles H. Rowell, Callaloo, Vol. 12 No. 2, p. 357-378.
    • “Loïs Mailou Jones: Creating A New African-American Image,” by Greg Cook, WBUR, February 27, 2013.
    • “Interview with Lois Mailou Jones [video],” Good Morning America, February 1, 1996.
    • “Loïs Mailou Jones and David C. Driskell: Intersecting Legacies [video],” The Phillips Collection, October 28, 2020.
    • “Remembering The Masters: Lois Mailou Jones [video],” Sankofa Studios, March 16, 2020.



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    The Yakama War Nov 29, 2021
    Show notes

    n October 1805, the Yakama encountered the Lewis and Clark Expedition near the confluence of the Yakima and Columbia rivers. By fifty years later, so many European and American trappers, traders, and eventually, settlers, had arrived in the area, putting demands on the land and resources, that federal government officials called a council meeting with the local tribal nations to negotiate a treaty by which the native people would move on to reservations in exchange for federal benefits.


    The tribal nations, including the Yakama, signed the treaty--reluctantly--in June 1855, but it had to be ratified by the US Senate before it would go into effect. In the meantime, miners and settlers were supposed to stay off of Yakama land.


    However, with the discovery of gold, the miners started to trespass, stealing horses and assaulting women in the process. Yakama warriors killed minors in response. Soon, war broke out between the Yakama and the federal government, lasting until 1858. On March 8, 1859, the US Senate finally ratified the 1855 treaty.


    Joining me to help us learn more about the Yakama War is Emily Washines, who is an enrolled Yakama Nation tribal member with Cree and Skokomish lineage. Emily is a scholar whose research topics ​ include the Yakama War, Native women, traditional knowledge, resource management, fishing rights, and food sovereignty. She runs the Native Friends Blog and hosts the War Cry Podcast.


    Our theme song is Frogs Legs Rag, composed by James Scott and performed by Kevin MacLeod, licensed under Creative Commons. The episode image is courtesy of Emily Washines.

    Suggested Organization for Donations:

    • Missing and Murdered Indigenous Women USA

    Selected Sources:

    • Yakama Nation History, Yakama Nation Website
    • “This Week Then: Take a Look Back on the Yakama War” by Alan Stein, Seattle Magazine, November 27, 2018
    • “It Happened Here: Treaty of 1855 took land, created the Yakama Nation” by Donald W. Meyers, Yakima Herald, June 4, 2017
    • “Yakama War History Project Seeks Descendants Of U.S. Army Combatants” by Tom Banse, NW News Network, August 9, 2017
    • “Yakama War: Ayat” Native Friends
    • “Yakama Indian War begins on October 5, 1855” by Paula Becker, History Link, February 26, 2003
    • The 1858 Yakama War...Fort Simcoe's Story of the 9th U.S. Army Infantry and their Western Prong Attack Campaign, by Steve Charles Plucker, 2016
    • “The Yakama War [video],” KCTS9, November 12, 2018



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    The Wampanoag & the Thanksgiving Myth Nov 22, 2021
    Show notes

    In Autumn of 1621, a group of Pilgrims from the Mayflower voyage and Wampanoag men, led by their sachem Massasoit, ate a feast together. The existence of that meal, which held little importance to either the Pilgrims or the Wampanoag, is the basis of the Thanksgiving myth. The myth, re-told in school Thanksgiving pageants and TV shows, is not accurate and is harmful to Native people, especially to the Wampanoag.


    In 1970, the Commonwealth of Massachusetts planned a banquet to celebrate the 350th anniversary of the landing of the Pilgrims. They asked an Aquinnah Wampanoag man, Frank James, also known as Wamsutta, to speak at the banquet. However, when they learned what he was planning to say, the true history, they forbade his speech. Frank James would not give a speech that they rewrote, and instead he planned the first National Day of Mourning on Cole’s Hill in Plymouth. Fifty one years later the United American Indians of New England still meet at noon on Cole’s Hill on the US Thanksgiving Holiday to remember the genocide of Native people and the theft of Native lands and erasure of Native culture.


    Joining me to help us learn more about the Wampanoag and the dangers of the Thanksgiving myth is Kisha James, enrolled Aquinnah Wampanoag, one of the organizers of the National Day of Mourning, and granddaughter of Frank James.


    Our theme song is Frogs Legs Rag, composed by James Scott and performed by Kevin MacLeod, licensed under Creative Commons. The episode image is “Massasoit and His Warriors,” 1857. Photograph in the LIbrary of Congress.

    Buy Indigenous:

    • Kisha’s thread of Indigenous businesses
    • Information about the The Indian Arts and Crafts Act of 1990

    Suggested Organization for Donations:

    • North American Indian Center of Boston
    • United American Indians of New England
    • Lakota Kidz

    Selected Sources:

    • “Wampanoag History,” Wampanoag Tribe of Gay Head (Aquinnah)
    • “The Myths of the Thanksgiving Story and the Lasting Damage They Imbue” by Claire Bugos, Smithsonian Magazine, November 26, 2019
    • 1621: A New Look at Thanksgiving by Catherine Grace
    • This Land Is Their Land: The Wampanoag Indians, Plymouth Colony, and the Troubled History of Thanksgiving by David J. Silverman
    • “Everything You Learned About Thanksgiving Is Wrong By Maya Salam, The New York Times, Nov. 21, 2017
    • “History of King Philip’s War,” by Rebecca Beatrice Books, History of Massachusetts Blog, May 31, 2017.



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    Treaty Rights of the Red Cliff Band of Lake Superior Ojibwe Nov 15, 2021
    Show notes

    Before the arrival of Europeans, the Ojibwe nation occupied much of the Lake Superior region, including what is now Ontario in Canada and Michigan, Wisconsin, and Minnesota in the United States. In 1850, President Zachary Taylor’s administration, in response to demands from European Americans, planned to force the Ojibwe of Wisconsin west of the Mississippi in violation of signed treaties.


    They planned to bring the Ojibwe to Minnesota from Wisconsin in late fall so that they would have to stay for the winter, wearing down their resistance to relocation. Nearly 3000 Ojibwe men made the long journey to Sandy Lake, Minnesota, where they waited for weeks for a government agent to arrive and even longer for what turned out to be spoiled food and only a small portion of the payment and goods they were due. The conditions were so poor that 150 men died of disease, starvation, or freezing. On the treacherous return journey to Wisconsin another 200 men died.


    In 1852, Chief Buffalo, the principal chief of the Lake Superior Ojibwe, traveled to Washington, DC, by birchbark canoe with three other men, to press President Millard Fillmore to cancel the removal order. They managed to find an audience with Fillmore, who upon hearing about the broken treaty promises and the tragedy at Sandy Lake, agreed to cancel the removal order and work on a new treaty.


    The 1854 Treaty of LaPointe allowed the Ojibwe to stay in their traditional territories and created permanent reservations of land for many of the bands, including the Red Cliff. Under the treaties, the tribes reserved certain rights, including rights to hunt, fish, and gather on the lands that they ceded.


    In the more than 150 years since the 1854 Treaty of LaPointe, the sovereignty of the Ojibwe people has been threatened time and time again, and it’s taken Ojibwe activism to protect the rights.


    Joining me to help us learn more about the Red Cliff Ojibwe, the importance of treaties, and the Native activism needed to defend them is Dr. Katrina Phillips, an enrolled member of the Red Cliff Band of Lake Superior Ojibwe, Assistant Professor of Native American History at Macalester College, and author of Staging Indigeneity: Salvage Tourism and the Performance of Native American History.


    Our theme song is Frogs Legs Rag, composed by James Scott and performed by Kevin MacLeod, licensed under Creative Commons. The episode image is Mitaawangaa, or Sandy Beach, on the shores of Frog Bay Tribal National Park. Photo by Katrina Phillips.

    Suggested Organization for Donations:

    • Dream of Wild Health
    • The Minnesota Indian Women’s Resource Center (MIWRC)
    • MIGIZI

    Recommended Kids’ Books:

    • Indigenous Peoples’ Day by Katrina Phillips
    • The Disastrous Wrangel Island Expedition by Katrina Phillips
    • Fry Bread by by Kevin Noble Maillard
    • We are Grateful by Traci Sorell
    • Bowwow Powwow by Brenda J. Child
    • Johnny’s Pheasant by Cheryl Minnema

    Selected Sources:

    • "When Grandma Went to Washington: Ojibwe Activism and the Battle over the Apostle Islands National Lakeshore," by Phillips, Katrina. Native American and Indigenous Studies, vol. 8 no. 2, 2021, p. 29-61. Project MUSE muse.jhu.edu/article/804026.
    • “Miskwaabekong History,” Red Cliff Band of Lake Superior Chippewa
    • “Origins and History, Tribal Government,” Red Cliff Band of Lake Superior Chippewa
    • “Ojibwe Treaty Rights,” Milwaukee Public Museum



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    Alaska Territorial Guard in World War II Nov 08, 2021
    Show notes

    Prior to World War II, most of the US military deemed the territory of Alaska as militarily unimportant, to the point where the Alaska National Guard units were stationed instead in Washington state in August of 1941. That changed when the Japanese invaded and occupied two Alaskan islands in June of 1942.


    The US government responded first by evacuating Unangax̂ villagers and forcibly interning them in Southeast Alaska in facilities without plumbing or electricity for two years where many died of disease.


    To protect the Alaskan territory from further invasion, Major Marvin R. “Muktuk” conceived of a plan to defend the Alaskan coast with local citizens. The more than 6,300 members of the Alaska Territorial Guard (ATG) were as young as 12 and as old as 80 and represented 107 Alaskan communities and many different ethnic groups, including Unangax̂ , Inupiaq, Tlingit, and, Yup'ik, among others.


    Without the ATG serving as the eyes and ears of the US military in Alaska, the Japanese may well have invaded the mainland of the territory, setting up an ideal location from which to invade the United States.


    To help us learn more about the Alaska Territorial Guard I’m joined by Dr. Holly Guise, who is Iñupiaq and an Assistant Professor of History at the University of New Mexico. Her research focuses on gender, Unangax̂ (Aleut) relocation and internment camps, Native activism/resistance, and Indigenous military service during the war.


    Our theme song is Frogs Legs Rag, composed by James Scott and performed by Kevin MacLeod, licensed under Creative Commons. The episode image shows four Alaska Territorial Guardsmen being sworn in for an assignment in Barrow, Alaska, from the Ernest H. Gruening Papers, Alaska & Polar Regions Collections, Archives, University of Alaska Fairbanks.


    We ask that you consider supporting the efforts of Atuxforever, a nonprofit with the goal of raising funds for Attuans to travel back to their home island of Attu for pilgrimages and cultural revitalization.

    Sources and Links:

    • World War II Alaska
    • “Sens. Murkowski and Begich Gain Victory for Alaska Territorial Guard,” July 23, 2009
    • “Under threat of invasion 75 years ago, Alaskan natives joined the Army to defend homeland,” by Sean Kimmons, Army News Service, November 16, 2017.
    • “Searching Alaska for the Alaska Territorial Guard,” State of Alaska Website
    • “Alaska Territorial Guard,” National Museum of the American Indian, Smithsonian
    • Alaska’s Digital Archive



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    The Stockbridge-Munsee Community & their Removal History Nov 01, 2021
    Show notes

    The Stockbridge-Munsee Community, the People of the Waters that Are Never Still, were forced to move many times after they first encountered Europeans.


    In 1609, Dutch trader Henry Hudson sailed up the Mahicannituck, the River that Flows Both Ways, into Mohican land. By 1614 there was a Dutch trading post established on a nearby island to take advantage of the beaver and otter availability. The arrival of the Europeans changed the economic pattern of the Mohicans, and brought both disease and religion into their land.


    The Mohican people, part of the Eastern Algonquian family of tribes, originally occupied large areas of land in what is now New England and the Hudson River Valley, including parts of what is now Vermont, New York, Massachusetts, Connecticut, Pennsylvania, and New Jersey, and were neighbors to the Lenape, to whom they are related. Over time, the Mohican people and the Munsees, who were also Lenape, and whose language and lifestyles were similar, affiliated with each other.


    After the arrival of the Europeans, the Mohicans were driven out of their land, into what would become Massachusetts and Connecticut, where they were introduced to Christianity and became known as the Stockbridge Moohicans. Then they were driven into New York, then to Indiana, then to Wisconsin and then further into Wisconsin.


    By the late 19th century, the Stockbridge-Munsee, like nearly every Native nation within the United States, was assigned to a reservation. Theirs was largely pine forest that was difficult to farm. Reservation land was portioned and allotted to individuals and families. Much of the land was sold to lumber companies or lost when the taxes couldn’t be paid. By the 1920s the Stockbridge Munsee were virtually landless and living in poverty. When Congress passed the Indian Reorganization Act in 1934, Native communities were able to obtain funds from the federal government to reorganize their tribal governments and recover some of their land. By the end of 1937, the Stockbridge-Munsee had a new Constitution.


    The Stockbridge-Munsee Community is still located on the reservation in Wisconsin, which currently includes a little over 17,000 acres of trust land and around 7,500 acres of non-trust land. Around half of the tribe’s population of 1500 people live on or near the reservation. In 1999, they established a Tribal Historic Preservation office to formalize the work of protecting burial sites and other cultural areas in its Eastern homelands.


    I’m joined in this episode by Heather Bruegl, who is enrolled Oneida Nation of Wisconsin and first line descendant Stockbridge Munsee and who is the Director of Education at the Forge Project.


    Our theme song is Frogs Legs Rag, composed by James Scott and performed by Kevin MacLeod, licensed under Creative Commons. The episode image is “Papscanee Island Nature Preserve,” by Andy Arthur, May 12, 2013. (CC BY 2.0)


    We ask that you consider supporting the efforts of the Stockbridge-Munsee Community's Historic Preservation program with a donation.

    Sources and links:

    • Brief History, Stockbridge Munsee
    • Stockbridge-Munsee Mohican History, PBS
    • Stockbridge-Munsee Band of Mohican Indians, Wisconsin Department of Public Instruction
    • “'It's Been Erased': Stockbridge Mohicans Retell, Reclaim Their Story In Berkshires,” by Nancy Eve Cohen, New England Public Media, January 16, 2021
    • “Mohicans, forced from their ancestral lands, still connect to their heritage here,” The Altamont Enterprise Bethlehem, Thursday, September 27, 2018
    • “Native American and Indigenous Studies: Stockbridge Munsee Community,” Library Guide, Williams College



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    Fashion, Feminism, and the New Woman of the late 19th Century Oct 25, 2021
    Show notes

    The late 19th Century ushered in an evolution in women’s fashion from the Victorian “True Woman” whose femininity was displayed in wide skirts and petticoats, the “New Woman” of the late 19th and early 20th centuries was modern and youthful in a shirtwaist and bell-shaped skirt.


    Earlier fashion experimentation by feminists in the mid-19th Century had failed to catch on and had interfered with their ability to inspire change as they were labeled radical for their sartorial choices. Feminists in the late 19th Century chose a different path, using the popular fashions of the day to appear respectable as they pushed for rights for women. The mass availability of the shirtwaist also helped to democratize fashion so that working class, immigrant, and African-American women were all able to adopt the costume of the day as they made their demands for better working conditions and increased rights and access.


    In this episode I’m joined by Dr. Einav Rabinovitch-Fox, author of the upcoming book, Dressed for Freedom: The Fashionable Politics of American Feminism, as we discuss the uses of fashion by feminists at the turn of the 20th Century.


    Our theme song is Frogs Legs Rag, composed by James Scott and performed by Kevin MacLeod, licensed under Creative Commons. Episode image is: “Four African American women seated on steps of building at Atlanta University, Georgia.“ Atlanta, Georgia, ca. 1899. Library of Congress. https://www.loc.gov/item/95507126.


    Additional sources and links:

    • “Congresswoman Carolyn Maloney Calls for 'Equal Rights for Women' with Suffragette-Themed Met Gala Dress” by Virginia Chamlee, People Magazine, September 14, 2021.
    • “Schools enforce dress codes all the time. So why not masks?” by By Einav Rabinovitch-Fox, The Washington Post, August 30, 2021.
    • Beyond the Gibson Girl: Reimagining the American New Woman, 1895-1915 by Martha H. Patterson, 2005.
    • “The Gibson Girl’s America: Drawings by Charles Dana Gibson,” Library of Congress.



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    The Original Fight for the Equal Rights Amendment Oct 18, 2021
    Show notes

    After the 19th Amendment was ratified in 1920, enfranchising (some) women, lots of questions remained. If women could vote, could they serve on juries? Could they hold public office? What about the array of state-laws that still privileged husbands and fathers over wives and daughters in regard to property and earnings rights?


    In February 1921, Alice Paul, head of the National Woman’s Party declared: “Now that political freedom has been won, we hope to wipe out sex discrimination in law, so that the legal status of women will be self-respecting.” Their strategy to accomplish this, on the advice of legal scholar Professor Albert Levitt of George Washington University was to push for a new constitutional amendment, which became known as the Equal Rights Amendment.


    Between 1923 and 1932, Congress held six hearings on the ERA, but it faced fierce opposition until the mid-1930s. By the mid-1930s, support for the ERA began to increase dramatically, as congressional subcommittees started to report the amendment favorably nearly every year after 1936. In 1940 the Republican Party added the ERA to its party platform. Four years later the Democratic party did the same.


    On October 12, 1971, the House of Representatives finally voted on the ERA, introduced by Michigan Democrat Martha Griffiths. The vote passed 354 to 24, with 51 not voting. On March 22, 1972, the Senate also passed the bill, 84-8, with 8 not voting. Then the fight moved to the states. As of October 2021, 38 states have ratified the amendment, the final three states coming long after the original deadline, but the amendment has not been added to the Constitution.


    I’m joined in this episode by Dr. Rebecca DeWolf, author of the new book: Gendered Citizenship: The Original Conflict over the Equal Rights Amendment, 1920–1963, who also graciously fact checked the introduction to the episode.


    Our theme song is Frogs Legs Rag, composed by James Scott and performed by Kevin MacLeod, licensed under Creative Commons. Episode image is: “A group of young members of the National Woman's Party before the Capitol. They are about to invade the offices of the senators and congressmen from their states, to ask them to vote for Equal Rights.“ Washington D.C, ca. 1923. Library of Congress. https://www.loc.gov/item/mnwp000193/.

    Additional Sources and Links:

    • Equal Rights Amendment, Alice Paul Institute
    • The Equal Rights Amendment Explained, The Brennan Center for Justice
    • “Why the Equal Rights Amendment Is Still Not Part of the Constitution: A brief history of the long battle to pass what would now be the 28th Amendment” by Lila Thulin, Smithsonian Magazine
    • “The Long Road to Equality: What Women Won from the ERA Ratification Effort,” Library of Congress



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