Kyle B. Roberts
From Cahokia to Newport, from Santa Fe to Chicago, cities have long exerted an important influence over the development of American religion; in turn, religion has shaped the life of America’s cities. Early visions of a New Jerusalem quickly gave way to a crowded spiritual marketplace full of faiths competing for the attention of a heterogeneous mass of urban consumers, although the dream of an idealized spiritual city never completely disappeared. Pluralism fostered toleration and freedom of religious choice, but also catalyzed competition and antagonism, sometimes resulting in violence. Struggles over political authority between established and dissenting churches gave way after the American Revolution to a contest over the right to exert moral authority through reform. Secularization, the companion of modernization and urbanization, did not toll the death knell for urban religion, but instead, provided the materials with which the religious engaged the city. Negative discursive constructions of the city proffered by a handful of religious reformers have long cast a shadow over the actual urban experience of most men and women. Historians continue to uncover the rich and innovative ways in which urban religion enabled individuals to understand, navigate, and contribute to the city around them.
Christopher D. Cantwell
Home to more than half the U.S. population by 1920, cities played an important role in the development of American religion throughout the 20th century. At the same time, the beliefs and practices of religious communities also shaped the contours of America’s urban landscape. Much as in the preceding three centuries, the economic development of America’s cities and the social diversity of urban populations animated this interplay. But the explosive, unregulated expansion that defined urban growth after the Civil War was met with an equally dramatic disinvestment from urban spaces throughout the second half of the 20th century. The domestic and European migrations that previously fueled urban growth also changed throughout the century, shifting from Europe and the rural Midwest to the deep South, Africa, Asia, and Latin America after World War II. These newcomers not only brought new faiths to America’s cities but also contributed to the innovation of several new, distinctly urban religious movements. Urban development and diversity on one level promoted toleration and cooperation as religious leaders forged numerous ecumenical and, eventually, interfaith bonds to combat urban problems. But it also led to tension and conflict as religious communities busied themselves with carving out spaces of their own through tight-knit urban enclaves or new suburban locales. Contemporary American cities are some of the most religiously diverse communities in the world. Historians continue to uncover how religious communities not only have lived in but also have shaped the modern city.
Robert O. Self
Few decades in American history reverberate with as much historical reach or glow as brightly in living mythology as the 1960s. During those years Americans reanimated and reinvented the core political principles of equality and liberty but, in a primal clash that resonates more than half a century later, fiercely contested what those principles meant, and for whom. For years afterward, the decade’s appreciators considered the era to have its own “spirit,” defined by greater freedoms and a deeper, more authentic personhood, and given breath by a youthful generation’s agitation for change in nearly every dimension of national life. To its detractors in subsequent decades, the era was marked by immature radical fantasies and dangerous destabilizations of the social order, behind which lay misguided youthful enthusiasms and an overweening, indulgent federal government. We need not share either conviction to appreciate the long historical shadow cast by the decade’s clashing of left, right, and center and its profound influence over the political debates, cultural logics, and social practices of the many years that followed.
The decade’s political and ideological clashes registered with such force because post–World War II American life was characterized by a society-wide embrace of antiradicalism and a prescribed normalcy. Having emerged from the war as the lone undamaged capitalist industrial power, the United States exerted enormous influence throughout the globe after 1945—so much that some historians have called the postwar years a “pax Americana.” In its own interest and in the interest of its Western allies, the United States engaged in a Cold War standoff with the Soviet Union over the fate of Europe and no less over the fate of developing countries on every continent. Fiercely anticommunist abroad and at home, U.S. elites stoked fears of the damage communism could do, whether in Eastern Europe or in a public school textbook. Americans of all sorts in the postwar years embraced potent ideologies justifying the prevailing order, whether that order was capitalist, patriarchal, racial, or heterosexual. They pursued a postwar “normalcy” defined by nuclear family domesticity and consumer capitalism in the shadow cast by the threat of communism and, after 1949, global thermonuclear war with the Soviet Union. This prevailing order was stultifying and its rupture in the 1960s is the origin point of the decade’s great dramas.
The social movements of that decade drew Americans from the margins of citizenship—African Americans, Latina/o, Native Americans, women, and gay men and lesbians, among others—into epochal struggles over the withheld promise of equality. For the first time since 1861, an American war deeply split the nation, nearly destroying a major political party and intensifying a generational revolt already under way. Violence, including political assassinations at the highest level, bombings and assassinations of African Americans, bombings by left-wing groups like the Weathermen, and major urban uprisings by African Americans against police and property bathed the country in more blood. The New Deal liberalism of Presidents Franklin D. Roosevelt and Harry S. Truman reached its postwar peak in 1965 under President Lyndon Johnson’s Great Society and then retreated amid acrimony and backlash, as a new conservative politics gained traction. All this took place in the context of a “global 1960s,” in which societies in Western and Eastern Europe, Latin America, Africa, and elsewhere experienced similar generational rebellions, quests for meaningful democracy, and disillusionment with American global hegemony. From the first year of the decade to the last, the 1960s were a watershed era that marked the definitive end of a “postwar America” defined by easy Cold War dualities, presumptions of national innocence, and political calcification.
To explain the foregoing, this essay is organized in five sections. First comes a broad overview of the decade, highlighting some of its indelible moments and seminal political events. The next four sections correspond to the four signature historical developments of the 1960s. Discussed first is the collapse of the political consensus that predominated in national life following World War II. We can call this consensus “Vital Center liberalism,” after the title of a 1949 book by Arthur Schlesinger Jr., or “Cold War liberalism.” Its assault from both the New Left and the New Right is one of the defining stories of the 1960s. Second is the resurgence, after a decades-long interregnum dating to Reconstruction, of African American political agency. The black freedom struggle of the 1960s was far more than a social movement for civil rights. To shape the conditions of national life and the content of public debate in ways impossible under Jim Crow, black American called for nothing less than a spiritual and political renewal of the country. Third, and following from the latter, is the emergence within the American liberal tradition of a new emphasis on expanding individual rights and ending invidious discrimination. Forged in conjunction with the black freedom movement by women, Latino/as, Asian Americans, Native Americans, and homophiles (as early gay rights activists were called) and gay liberationists, this new emphasis profoundly changed American law and set the terms of political debate for the next half century. Fourth and lastly, the 1960s witnessed the flourishing of a broad and diverse culture of anti-authoritarianism. In art, politics, and social behavior, this anti-authoritarianism took many forms, but at its heart lay two distinct historical phenomena: an ecstatic celebration of youth, manifest in the tension between the World War II generation and the baby boom generation, and an intensification of the long-standing conflict in American life between individualism and hierarchical order.
Despite the disruptions, rebellions, and challenges to authority in the decade, the political and economic elite proved remarkably resilient and preserved much of the prevailing order. This is not to discount the foregoing account of challenges to that order or to suggest that social change in the 1960s made little difference in American life. However, in grappling with this fascinating decade we are confronted with the paradox of outsized events and enormous transformations in law, ideology, and politics alongside a continuation, even an entrenchment, of traditional economic and political structures and practices.
During the 1890s, the word segregation became the preferred term for the practice of coercing different groups of people, especially those designated by race, to live in separate and unequal urban residential neighborhoods. In the southern states of the United States, segregationists imported the word—originally used in the British colonies of Asia—to describe Jim Crow laws, and, in 1910, whites in Baltimore passed a “segregation ordinance” mandating separate black and white urban neighborhoods. Copy-cat legislation sprang up in cities across the South and the Midwest. But in 1917, a multiracial team of lawyers from the fledgling National Association for the Advancement of Colored People (NAACP) mounted a successful legal challenge to these ordinances in the U.S. Supreme Court—even as urban segregation laws were adopted in other places in the world, most notably in South Africa. The collapse of the movement for legislated racial segregation in the United States occurred just as African Americans began migrating in large numbers into cities in all regions of the United States, resulting in waves of anti-black mob violence. Segregationists were forced to rely on nonstatutory or formally nonracial techniques. In Chicago, an alliance of urban reformers and real estate professionals invented alternatives to explicitly racist segregation laws. The practices they promoted nationwide created one of the most successful forms of urban racial segregation in world history, rivaling and finally outliving South African apartheid. Understanding how this system came into being and how it persists today requires understanding both how the Chicago segregationists were connected to counterparts elsewhere in the world and how they adapted practices of city-splitting to suit the peculiarities of racial politics in the United States.
Peter C. Baldwin
Today the term nightlife typically refers to social activities in urban commercial spaces—particularly drinking, dancing, dining, and listening to live musical performances. This was not always so. Cities in the 18th and early 19th centuries knew relatively limited nightlife, most of it occurring in drinking places for men. Theater attracted mixed-gender audiences but was sometimes seen as disreputable in both its content and the character of the audience. Theater owners worked to shed this negative reputation starting in the mid-19th century, while nightlife continued to be tainted by the profusion of saloons, brothels, and gambling halls. Gradual improvements in street lighting and police protection encouraged people to go out at night, as did growing incomes and decreasing hours of labor. Nightlife attracted more women in the decades around 1900 as it expanded and diversified. Dance halls, vaudeville houses, movie theaters, restaurants, and cabarets thrived in the electrified “bright lights” districts of central cities. Commercial entertainment contracted again in the 1950s and 1960s as Americans spent more of their evening leisure hours watching television and began to regard urban public spaces with suspicion. Still, nightlife is viewed as an important component of urban economic life and is actively promoted by many municipal governments.
Ann Durkin Keating
Since the beginning of the 19th century, outlying areas of American cities have been home to a variety of settlements and enterprises with close links to urban centers. Beginning in the early 19th century, the increasing scale of business and industrial enterprises separated workplaces from residences. This allowed some urban dwellers to live at a distance from their place of employment and commute to work. Others lived in the shadow of factories located at some distance from the city center. Still others provided food or raw materials for urban residents and businesses. The availability of employment led to further suburban growth. Changing intracity transportation, including railroads, interurbans, streetcars, and cable cars, enabled people and businesses to locate beyond the limits of a walking city.
By the late 19th century, metropolitan areas across the United States included outlying farm centers, industrial towns, residential rail (or streetcar) suburbs, and recreational/institutional centers. With suburbs generally located along rail or ferry lines into the early 20th century, the physical development of metropolitan areas often resembled a hub and spokes. However, across metropolitan regions, suburbs had a great range of function and diversity of populations. With the advent of automobile commutation and the growing use of trucks to haul freight, suburban development took place between railroad lines, filling in the earlier hub-and-spokes patterns into a more deliberate built-up area.
Although suburban settlements were integrally connected to their neighbors and within a metropolitan economy and society, independent suburban governments emerged to serve these outlying settlements and keep them separate. Developers often took the lead in providing differential services (and regulations). Suburban governments emerged as hybrid forms, serving relatively homogeneous populations by providing only some urban functions. Well before 1945, suburbs were home to a wide range of work and residents.
Becky Nicolaides and Andrew Wiese
Mass migration to suburban areas was a defining feature of American life after 1945. Before World War II, just 13% of Americans lived in suburbs. By 2010, however, suburbia was home to more than half of the U.S. population. The nation’s economy, politics, and society suburbanized in important ways. Suburbia shaped habits of car dependency and commuting, patterns of spending and saving, and experiences with issues as diverse as race and taxes, energy and nature, privacy and community. The owner occupied, single-family home, surrounded by a yard, and set in a neighborhood outside the urban core came to define everyday experience for most American households, and in the world of popular culture and the imagination, suburbia was the setting for the American dream. The nation’s suburbs were an equally critical economic landscape, home to vital high-tech industries, retailing, “logistics,” and office employment. In addition, American politics rested on a suburban majority, and over several decades, suburbia incubated political movements across the partisan spectrum, from grass-roots conservativism, to centrist meritocratic individualism, environmentalism, feminism, and social justice. In short, suburbia was a key setting for postwar American life.
Even as suburbia grew in magnitude and influence, it also grew more diverse, coming to reflect a much broader cross-section of America itself. This encompassing shift marked two key chronological stages in suburban history since 1945: the expansive, racialized, mass suburbanization of the postwar years (1945–1970) and an era of intensive social diversification and metropolitan complexity (since 1970). In the first period, suburbia witnessed the expansion of segregated white privilege, bolstered by government policies, exclusionary practices, and reinforced by grassroots political movements. By the second period, suburbia came to house a broader cross section of Americans, who brought with them a wide range of outlooks, lifeways, values, and politics. Suburbia became home to large numbers of immigrants, ethnic groups, African Americans, the poor, the elderly and diverse family types. In the face of stubborn exclusionism by affluent suburbs, inequality persisted across metropolitan areas and manifested anew in proliferating poorer, distressed suburbs. Reform efforts sought to alleviate metro-wide inequality and promote sustainable development, using coordinated regional approaches. In recent years, the twin discourses of suburban crisis and suburban rejuvenation captured the continued complexity of America’s suburbs.
Risa L. Goluboff
This is an advance summary of a forthcoming article in the Oxford Research Encyclopedia of American History. Please check back later for the full article.
The crime of vagrancy has deep historical roots in U.S. law and legal culture. Originating in 16th-century England, vagrancy laws came to the New World with the colonists and soon proliferated throughout the United States. Although they took myriad forms, vaguely worded statutes targeting objectionable, “oue-of-place” people, rather than any particular conduct, soon became a ubiquitous tool for maintaining hierarchy and order in American society. The laws and their application changed alongside perceived threats to the social fabric—at different times targeting labor activists, radical orators, cultural and sexual nonconformists, racial and religious minorities, civil rights protesters, and the poor. By the mid-20th century, vagrancy laws served as the basis for hundreds of thousands of arrests every year. But over the course of just two decades, the crime of vagrancy, virtually unquestioned for four hundred years, unraveled. Profound social upheaval in the 1960s produced a concerted effort against the vagrancy regime, and in 1972, the United States Supreme Court invalidated the laws. Local authorities have spent the years since looking for alternatives to the many functions vagrancy laws once served.
Megan Kate Nelson
During the American Civil War, Union and Confederate commanders made the capture and destruction of enemy cities a central feature of their military campaigns. They did so for two reasons. First, most mid-19th-century cities had factories, foundries, and warehouses within their borders, churning out and storing war materiel; military officials believed that if they interrupted or incapacitated the enemy’s ability to arm or clothe themselves, the war would end. Second, it was believed that the widespread destruction of property—especially in major or capital cities—would also damage civilians’ morale, undermining their political convictions and decreasing their support for the war effort.
Both Union and Confederate armies bombarded and burned cities with these goals in mind. Sometimes they fought battles on city streets but more often, Union troops initiated long-term sieges in order to capture Confederate cities and demoralize their inhabitants. Soldiers on both sides were motivated by vengeance when they set fire to city businesses and homes; these acts were controversial, as was defensive burning—the deliberate destruction of one’s own urban center in order to keep its war materiel out of the hands of the enemy.
Urban destruction, particularly long-term sieges, took a psychological toll on (mostly southern) city residents. Many were wounded, lost property, or were forced to become refugees. Because of this, the destruction of cities during the American Civil War provoked widespread discussions about the nature of “civilized warfare” and the role that civilians played in military strategy. Both soldiers and civilians tried to make sense of the destruction of cities in writing, and also in illustrations and photographs; images in particular shaped both northern and southern memories of the war and its costs.
Between 1880 and 1929, industrialization and urbanization expanded in the United States faster than ever before. Industrialization, meaning manufacturing in factory settings using machines plus a labor force with unique, divided tasks to increase production, stimulated urbanization, meaning the growth of cities in both population and physical size. During this period, urbanization spread out into the countryside and up into the sky, thanks to new methods of building taller buildings. Having people concentrated into small areas accelerated economic activity, thereby producing more industrial growth. Industrialization and urbanization thus reinforced one another, augmenting the speed with which such growth would have otherwise occurred.
Industrialization and urbanization affected Americans everywhere, but especially in the Northeast and Midwest. Technological developments in construction, transportation, and illumination, all connected to industrialization, changed cities forever, most immediately those north of Washington, DC and east of Kansas City. Cities themselves fostered new kinds of industrial activity on large and small scales. Cities were also the places where businessmen raised the capital needed to industrialize the rest of the United States. Later changes in production and transportation made urbanization less acute by making it possible for people to buy cars and live further away from downtown areas in new suburban areas after World War II ended.