The Art of the Civil Rights Movement: A Blueprint for a Unified Tomorrow

Writers Note: I recently wrote this as part of my application to several graduate programs. Though it is a departure from the typical format of the content I post on here, I believe that it aligns with my hopes for what this website can accomplish.

Human beings carry within themselves deep yearnings: to be seen and heard; to be a part of something bigger than themselves; to have a place on this earth that feels like home, a place where they are accepted, known, and loved. Today’s social climate is ushering in a new era of scarcity of opportunity for a meaningful sense of belonging. Society’s continued digitization creates a vacuum for physical connection, leaving behind a population that is both increasingly stimulated and terribly alone. The Covid-19 pandemic amplified these instances of social isolation, considered a primary driver of the spike in depression rates to record-breaking highs over the past few years (Cigna Group, 2022) (Gov.UK, 2021). This reality reflects a desperate need for community, which is most effectively forged when united around a common goal or interest. Art offers the opportunity to draw humanity together with a reach few other media are capable of replicating. The arts bond people across class, ethnicity, gender identity, sexual orientation, and other demographics through their expression of what it means to be human. The American civil rights movement is a powerful example of how art can destroy factions within communities to drive social change. Artists and activists understood the importance of both the visual and performing arts in unifying communities and shaping public opinion. This essay will explore the galvanizing effect of the arts in the American civil rights movement, demonstrating the way in which the arts act as a balm for an increasingly isolated society.

In order to properly unpack the effect of art on the civil rights movement, a brief detour must first be taken to recognize some of the Black American artists who laid vital groundwork for those that would follow. Confronting existing prejudices held by mainstream America was a key target for ambitious activists seeking to leave their impact on society. However, this fight presented many obstacles. Black artists were often forced to deliberate between commercial success and fighting the stereotypes cast upon them due to their race. Poet and activist Langston Hughes noted this struggle in his 1926 essay “The Negro Artist and the Racial Mountain,” stating: “‘Be stereotyped, don’t go too far, don’t shatter our illusions about you, don’t amuse us too seriously. We will pay you,’ say the whites” (Hughes, 1926). Yet in the face of this dilemma rose individuals whose boldness matched their talent, challenging the presuppositions held by their audiences. Painter Jacob Lawrence served as a trailblazer in this regard, with his eye-opening sixty panel piece The Migration Series breaking barriers as the first work by an African American artist to be acquired by New York City’s Museum of Modern Art in 1942 (Kedmey, 2021). Lawrence employed a consistent color scheme and abstract style throughout the panels to communicate a continued narrative of the challenges faced by Black migrants who fled to the Northern United States to escape oppression and limited opportunities in the South (Lawrence, 1941). Jazz pianist and composer Duke Ellington took a similarly bold storytelling approach in several of his pieces. Ellington spent the earlier portion of his career growing his sphere of influence, choosing to subvert the preconceptions of his white audiences by projecting a dapper and intellectual image to accompany his virtuosic compositions (Townsend, 2021).  After biding his time for about twenty years, Ellington made a courageous statement in his 1943 extended jazz work Black, Brown, and Beige. Performing at Carnegie Hall in front of a mostly white crowd, Ellington used music to parallel the plight of black Americans from slavery to the present. Though he received mixed reviews for his deviation from the traditional 4/4 drum beat that marked standard jazz performances, Ellington succeeded in exposing white audiences to music that was unabashedly centered around the Black experience in America (Cohen, 2004). As evidence of the tension between mainstream success and the clearly articulated convictions described by Langston Hughes earlier, Ellington refrained from publishing a manuscript he wrote to accompany the piece for fear of alienating white listeners and limiting his future impact (Johnson, 2022). The artists of the following generation would bear the torch of activism in a more direct and vocal manner than their predecessors, but it is due to artists like Hughes, Lawrence, and Ellington that their platform existed in the first place.

Selections from Jacob Lawrence’s The Migration Series

As the 1950s wore on and civil rights efforts gained traction in the United States, many visual artists sought to leverage their growing mainstream appeal to shine a spotlight on injustice and amplify the message of movement. Author and photographer Ralph Ellison captured this sentiment eloquently in his introduction to an exhibition by fellow artist and activist Romare Bearden. Ellison points out a necessity for Bearden to, “express the tragic predicament of his people without violating his passionate dedication to art as a fundamental and transcendent agency for confronting and revealing the world’” (Ellison, 1977). Sharing Ellison’s desire to use art to challenge the worldview of the American public, Bearden and a group of other artists formed Spiral, an artist collective devoted to contemplating their mission in the battle for social justice (The Studio Museum in Harlem, 2017). Though the artistic styles featured were both figurative and abstract, with media ranging from collage to print to watercolor, all works aspired to chart a “new visual order” that expanded upon the themes of the March on Washington and other hallmark events (Wolfe, 2020).

Photography also played a critical visual role in unmasking the horrors of racism and segregation to wider audiences. In 1956, Life Magazine published a Gordon Parks photo essay entitled The Restraints: Open and Hidden, providing an early glimpse for readers nationwide to confront the dehumanizing nature of segregation (The Gordon Parks Foundation, n.d.) In his photo Department Store, Parks captures a Black mother and daughter in elegant dress underneath a garish neon sign stating, “Colored Entrance” (Parks, 1956). This embodiment of purity contrasts the ugliness of the sign’s sentiment. Fashion also served to highlight the contradiction between the dignity of the activists in the face of brutality from their opposition, a hallmark of the photography of the civil rights protests. Photographs such as Bill Hudson’s Police Dog Attack and an unidentified photographer’s John Lewis and Jim Zwerg Beaten showed the impeccable garments of peaceful protestors torn by police dogs and splattered by blood (Hudson, 1963) (Unknown, 1961). Writer and image activist Michaela Angela Davis argues that the cognitive dissonance created by these images was a calculated move: “all of the movements were very savvy around media, that they were creating images that would tell the story… when you are brutally beating a man in a suit, when you’re brutally beating a young girl in an A-line skirt… the juxtaposition of violence and elegance was very intentional and very powerful” (Donaldson, 2021). The cruel irony of the authority figures seeking to cast African Americans as inferior by assaulting peaceful, well-dressed activists was not lost on the general public, unifying much of society behind their cause. 

Department Store and John Lewis and Jim Zwerg Beaten, respectively

If the visual arts and fashion legitimized the claims made by civil rights leaders to mainstream America, music served as a mouthpiece by which these messages were communicated. Musical storytelling became the powerful centerpiece of Dr. Martin Luther King’s opening address to the 1964 Berlin Jazz Festival, where the civil rights leader stated, “Jazz speaks for life. The blues tell the story of life’s difficulties, and if you think for a moment, you will realize that they take the hardest realities of life and put them into music, only to come out with some new hope or sense of triumph” (King, 1964). Marches and protests presented a significant opportunity for the empowering capabilities of music, a fact recognized by the Student Nonviolent Coordinating Committee (SNCC), who incorporated and at times modified the lyrics of spiritual songs originating from the time of slavery, as well as popular music (Johnson Reagon, 2006). Looking back on the music of the movement, scholar and former SNCC leader Bernice Johnson Reagon spoke about the power these “Freedom Songs” held for both those singing and those listening: “the singing was essential to those of us involved in the action, it was galvanizing, it pulled us together, it helped us to handle fear and anger” (Johnson Reagon, 2006). These “freedom songs” encouraged protestors during long marches and in the face of intense physical and verbal abuse, bolstering their spirits with the necessary hope and energy to persevere. 

Music served as inspiration during hostile moments, but also as a reaction to events of the movement. Many Black artists poured their emotions into their song lyrics to show their outrage, their grief, and their weariness. Nina Simone composed “Mississippi Goddam” shortly after the bombing of a black church in Birmingham, Alabama killed 4 young girls (Cohodas, 2018).  Recorded live from Carnegie Hall in 1963, Simone vocalized the pain Duke Ellington was unable to share in the same venue twenty years prior. Simone was met by laughter when she announced the song title, but it quickly became clear that her anguished lyrics belied the upbeat, show tune backing. Her frustration with the slow response of the government to profound racism is clear in one of the penultimate verses: 

“All I want is equality

For my sister, my brother, my people, and me

Yes, you lied to me all these years

You told me to wash and clean my ears

And talk real fine just like a lady

And you'd stop calling me Sister Sadie

Oh, but this whole country is full of lies” (Simone, 1964).

Much like the singers of Freedom Songs, Simone would alter the lyrics of “Mississippi Goddam” at subsequent live shows to highlight recent examples of racism and brutality against civil rights demonstrators (Cohodas, 2018). In her lyrics, Simone gave a voice to the anger many felt about the lack of change, with music providing a vital opportunity for catharsis amongst the discouraged protestors. Lament was also a theme of Sam Cooke’s 1964 soul masterpiece “A Change is Gonna Come.” Penned after being jailed for disputing a hotel’s refusal to honor his reservation due to his skin color, Cooke’s velvety vocals float over a soaring backing as he describes the incident (Sam Cooke’s Swan Song of Protest, 2007).  Cooke eloquently addresses the segregation all African Americans faced regardless of wealth or status, crooning “I go to the movie, and I go downtown. Somebody keep telling me, don’t hang around” (Cooke, 1964). Yet even in the face of prejudice, Cooke maintained his hope, knowing that “a change gonna come” (Cooke, 1964). Though Cooke’s untimely death meant that he would not live to see the change he longed for, his words became an anthem for the rest of the civil rights movement (Sam Cooke’s Swan Song of Protest, 2007). These words were still relevant fourty-five years later for Barack Obama when he was elected as America’s first black president, as he proudly proclaimed, “it’s been a long time coming, but tonight, change has come to America” (Songwriters Hall of Fame, 2013). The words of these pioneering artists constitute the fabric of our world, inspiring future generations to continue to fight for change. Today, artists like Amy Sherald, Kehinde Wiley, Kendrick Lamar, Spike Lee, and Michelle Ngomo have taken up the mantle left by their predecessors, striving to shift societal norms through their work. 

Clockwise from Top Left: Spike Lee, Portrait of Barack Obama by Kehide Wiley, Ninsa Simone, Sam Cooke

While today’s culture faces different challenges than those faced in the 1960s, society is marked by a similar restlessness for a transformation of the status quo. Technology’s exponential growth over the past twenty years undoubtedly brought great benefits, but some advances reduced in-person touchpoints. A study commissioned by the Cigna Group in 2021 discovered that 58% of US adults are considered lonely (Cigna Group, 2022). The United Kingdom’s Community Life Survey found that 48% of English adults feel lonely at least occasionally (Gov.UK, 2021). It is not surprising to see that loneliness, exacerbated by the COVID-19 pandemic, is a primary driver in rising depression rates. A 2023 Gallup Poll reported that a record-high 17.8% of the adult population of the United States is currently being treated for depression, up from 10.5% in 2015 (Witters, 2023). The UK Office for National Statistics reported similar results, with 16% of adults reporting moderate to severe depressive symptoms, down 1% from 2021 but up from 10% pre-pandemic (Office for National Statistics, 2022). The fallout from this loneliness epidemic extends beyond mental health, causing physical health to deteriorate as well. The American Psychological Association points out that social isolation significantly increases the probability of dementia, stroke, heart disease, and early death (Novotney, 2019). Though social media connects different countries and cultures, it is not entirely effective in satiating this hunger for human interaction. Ironically, social media actually functions as another driver of digital isolation, instead of serving as a solution. This is evidenced by a 2023 international study published in one of the European Health Psychology Society’s journals. Conducted with subjects from Norway, the United Kingdom, the United States, and Australia, researchers found that, “more time spent on social media was associated with higher levels of loneliness, even when adjusting for age group, living with spouse/partner, employment, and health worry” (Bonsaksen et al., 2023). There is a desperate need to stem this tide, but effective solutions are scarce. What can be done to facilitate a sense of belonging for humans across the world who are starved of it?

One step towards solving this dilemma is to recognize the fact that to some extent, belonging requires physical, in-person contact. Social media’s appeal lies in its ability to connect people across the globe around common interests and causes, but in reality it is a proxy for interactions that are more powerful in person. In 2022, US and German researchers conducted three large studies of college students to investigate this phenomenon. This study concluded that while digital interactions were better than no communication at all, “[face to face] interactions ... were associated with highest well-being on the within-person level” (Kroencke et al., 2022). The civil rights movement provides a compelling case study of how the arts can form the backbone of the material spaces needed to facilitate these vital face to face relationships and deepen existing ones. When the examples discussed earlier are investigated more closely, a thread emerges: nearly all of these artistic protests obtained their power and lasting influence through the use of physical spaces. Across galleries, concert halls, music festivals, and protest marches, art facilitated many of the hallmarks of deeper connection. Artists like Jacob Lawrence and the members of the Spiral Collective displayed their work in locations where viewers could come together and grapple with the difficult truths unveiled. In a similar way, Nina Simone and Duke Ellington attracted audiences who shared an affinity for their music and then revealed some of the blind spots that so often prevent healthy relationships. Sam Cooke’s studio recordings came to life in the group setting of the marches, enhancing a sense of camaraderie and belonging. While photographers like Bill Hudson and Gordon Parks worked in media that were consumed on a predominantly individual basis, they cultivated a sense of sympathy and heralded a call for the public to participate in something bigger than themselves. 

The civil rights movement derived much of its power from this combination of corporate gathering, shared interests, and a higher purpose. Art’s ability to draw people together played an integral role in this. It is this power that Ralph Ellison alluded to when he wrote about Romare Bearden’s work, remarking that, “to have done this successfully is not only to have added a dimension to the technical resourcefulness of art, but to have modified our way of experiencing reality” (Ellison, 1977). Artists are forced to balance their passion for aesthetically beautiful work with a responsibility to communicate universal truths in fresh and insightful ways. There is also the constant temptation Langston Hughes discussed, that of ignoring the necessity of cultural change for financial and social gain.  As society seeks a path forward amidst the fog of depression and loneliness, it is vital for art to serve as a beacon, shining a light on issues that plague day to day life. Art has the power to transform the public experience of reality, and art that accomplishes this purpose possesses the ability to stand the test of time and propel humanity forward. 

Thoughtful curation is crucial to harnessing art’s full potential as a catalyst societal change. Leaders in business, art and government must come together to design dynamic gathering places where people are able to find community. Creating a broad awareness of these places is more attainable than ever, as promoters can leverage technology to reach massive audiences quickly. Captivating spaces cultivate a sense of wonder that in many ways is self-promoting, as their alluring qualities can easily be shared with new demographics. Anyone with a mobile device becomes a photographer, calling others to action. Curation constitutes the cornerstone of any strategy for reaching the disparate cross-sections of society mentioned in this essay. First, the utilization of multiple art forms increases public intrigue, drawing in a wider variety of fans. Groups of people whose paths would not otherwise cross are brought together, letting their guard down due to their mutual interests. Increased diversity in the space then sparks conversations that shatter stereotypes, making participants feel more clearly seen and understood. Part of this comes from art’s ability to articulate emotions that are not always able to express in words. Since each artist pours their own unique perspective and experiences into their work, a variety of art forms improves the probability of an experience that resonates to the core of every person who encounters that art As humans tap into these deeper components of their being, they are able to share their reactions with those around them, feeling more wholly known in the process. When people are seen and known, they feel safer. Secure environments become the foundation of a healthy social climate; it is freeing to be able to go somewhere without having to suppress one’s personality or put up a facade in its place. People are free to laugh, cry, rejoice and mourn without fear of rejection. They are free to be who they were created to be. Loneliness dissolves in the face of such a reality. While the arts cannot single handedly crush loneliness, they are capable of enriching the relationships that can. Knowing this, it is crucial for curators to build collections and events that tell stories that unite communities. Such collections can in turn transform our world, charting a path for a more inclusive tomorrow.

Writing Sources

Bonsaksen, T., Ruffolo, M., Price, D., Leung, J., Thygesen, H., Lamph, G., Kabelenga, I. and Geirdal, A.Ø. (2023). Associations between Social Media Use and Loneliness in a cross-national population: Do Motives for Social Media Use matter? Health Psychology and Behavioral Medicine, 11(1). doi:https://doi.org/10.1080/21642850.2022.2158089.

Cigna Group (2022). The Loneliness Epidemic Persists: A Post-Pandemic Look at the State of Loneliness among U.S. Adults. [online] Cigna Group Newsroom. Available at: https://newsroom.thecignagroup.com/loneliness-epidemic-persists-post-pandemic-look [Accessed Sep. 2023].

Cohen, H.G. (2004). Duke Ellington and ‘Black, Brown and Beige’: The Composer as Historian at Carnegie Hall. American Quarterly, [online] 56(4), pp.1003–1034. Available at: https://www.jstor.org/stable/40068293 [Accessed Sep. 2023].

Cohodas, N. (2018). ‘Mississippi Goddam’ - Nina Simone (1964) . [online] Library of Congress Online, Library of Congress, pp.1–3. Available at: https://www.loc.gov/static/programs/national-recording-preservation-board/documents/MississippiGoddam.pdf [Accessed Sep. 2023].

Cooke, S. (1964). A Change Is Gonna Come. [Vinyl] Hollywood, CA: RCA Victor.

Donaldson, T. (2021). Dress and Protest: Fashion Hasn’t Been a Bystander in the Black Civil Rights Movement. [online] Women’s Wear Daily. Available at: https://wwd.com/feature/protest-fashion-black-civil-rights-black-panthers-blm-1234715312/ [Accessed Sep. 2023].

Ellison, R. (1977). The Art of Romare Bearden. The Massachusetts Review, [online] 18(4), pp.673–680. Available at: https://www.jstor.org/stable/25088793 [Accessed Sep. 2023].

Gov.UK (2021). Wellbeing and Loneliness - Community Life Survey 2020/21. [online] GOV.UK. Available at: https://www.gov.uk/government/statistics/community-life-survey-202021-wellbeing-and-loneliness/wellbeing-and-loneliness-community-life-survey-202021 [Accessed Sep. 2023].

Hudson, B. (1963). Police Dog Attack. [Gelatin Silver Print] Available at: https://time.com/4957382/civil-rights-photography-high-museum/ [Accessed Sep. 2023].

Hughes, L. (1926). The Negro Artist and the Racial Mountain. The Nation, 122(3181), pp.692–693.

John Lewis and Jim Zwerg Beaten. (1961). [Gelatin Silver Print] Available at: https://high.org/collection/john-lewis-and-jim-zwerg-beaten-montgomery-alabama/ [Accessed Sep. 2023].

Johnson Reagon, B. (2006). [online] WGBH Boston. Jul. Available at: https://www.pbs.org/wgbh/americanexperience/features/eyesontheprize-music-civil-rights-movement/ [Accessed Sep. 2023].

Johnson, D. (2022). Black, Brown and Beige: Duke Ellington’s Historic Jazz Symphony. [online] Indiana Public Media. Available at: https://indianapublicmedia.org/nightlights/black-brown-beige-duke-ellingtons-historic-jazz-symphony.php [Accessed Sep. 2023].

Kedmey, K. (2021). Jacob Lawrence. [online] MoMA. Available at: https://www.moma.org/artists/3418 [Accessed Sep. 2023].

King, M.L. (1964). On The Importance Of Jazz. [online] Jazz WCLK 91.9. Available at: https://www.wclk.com/dr-martin-luther-king-jr-on-the-importance-of-jazz [Accessed Sep. 2023].

Kroencke, L., Harari, G.M., Back, M.D. and Wagner, J. (2022). Well-being in social interactions: Examining personality-situation dynamics in face-to-face and computer-mediated communication. Journal of Personality and Social Psychology, 124(2). doi:https://doi.org/10.1037/pspp0000422.

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Novotney, A. (2019). The Risks of Social Isolation. American Psychological Association. [online] May. Available at: https://www.apa.org/monitor/2019/05/ce-corner-isolation [Accessed Sep. 2023].

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Parks, G. (1956). Department Store. [Photograph] Gordon Parks Foundation. Available at: https://www.gordonparksfoundation.org/gordon-parks/photography-archive/segregation-in-the-south-1956?view=slider#8 [Accessed Sep. 2023].

Sam Cooke’s Swan Song of Protest. (2007). NPR. [online] 16 Dec. Available at: https://www.npr.org/2007/12/16/17267529/sam-cookes-swan-song-of-protest [Accessed Sep. 2023].

Simone, N. (1964). Mississippi Goddam. [Vinyl] New York City, NY: UMG Recordings.

Songwriters Hall of Fame. (2013). ‘A Change is Gonna Come’. [online] Available at: https://www.songhall.org/awards/winner/a_change_is_gonna_come [Accessed Sep. 2023].

The Gordon Parks Foundation. (n.d.). Segregation in the South, 1956 - Photography Archive. [online] Available at: https://www.gordonparksfoundation.org/gordon-parks/photography-archive/segregation-in-the-south-1956 [Accessed Sep. 2023].

The Studio Museum in Harlem. (2017). Spiral. [online] Available at: https://studiomuseum.org/exhibition/spiral-perspectives-african-american-art-collective [Accessed Sep. 2023].

Townsend, L. (2021). How Duke Ellington Used His Appearance to Subvert Racist Stereotypes, and Other Ways He Fought Racism. PBS. [online] 24 Mar. Available at: https://www.pbs.org/wnet/americanmasters/how-duke-ellington-used-his-appearance-to-subvert-racist-stereotypes-and-other-ways-he-fought-racism/17385/ [Accessed Sep. 2023].

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Photo Sources

Top Section (Clockwise from Top Left)

Lawrence, J. (1941). The Migration Series. [Casein Tempera on Hardboard] Available at: https://lawrencemigration.phillipscollection.org/the-migration-series [Accessed Sep. 2023].

Middle Section (Clockwise from Top Left)

John Lewis and Jim Zwerg Beaten. (1961). [Gelatin Silver Print] Available at: https://high.org/collection/john-lewis-and-jim-zwerg-beaten-montgomery-alabama/ [Accessed Sep. 2023].

Parks, G. (1956). Department Store. [Photograph] Gordon Parks Foundation. Available at: https://www.gordonparksfoundation.org/gordon-parks/photography-archive/segregation-in-the-south-1956?view=slider#8 [Accessed Sep. 2023].

Bottom Section (Clockwise from Top Left)

Photofest (1989). Spike Lee on the Set of Do The Right Thing. [Web] The Hollywood Reporter. Available at: https://www.hollywoodreporter.com/movies/movie-news/do-right-thing-spike-lee-reflects-fearmongering-first-met-1989-film-1220715/.

Wiley, K. (2018). Barack Obama. [Oil on Canvas] National Portrait Gallery. Available at: https://npg.si.edu/learn/classroom-resource/barack-obama.

Unknown (n.d.). Nina Simone. [Web] Pinterest. Available at: www.pinterest.com/pin/2040762303569276/.

Ochs, M. (1960). Sam Cooke. [Web] Getty. Available at: www.pinterest.com/pin/68891069291773648/.

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