Ana Elizabeth Rosas
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.
On August 4, 1942, the Mexican and U.S. governments launched the bi-national guest worker program, most commonly known as the Bracero Program. An estimated five million Mexican men between the ages of 19 and 45 separated from their families for three-to-nine-month contract cycles at a time, in anticipation of earning the prevailing U.S. wage this program had promised them. They labored in U.S. agriculture, railroad construction, and forestry, with hardly any employment protections or rights in place to support themselves and the families they had left behind in Mexico. The inhumane configuration and implementation of this program prevented most of these men and their families from meeting such goals. Instead, the labor exploitation and alienation that characterized this guest worker program and their program participation paved the way for, at best, fragile family relationships. This program lasted twenty-two years and grew in its expanse, despite its negative consequences, Mexican men and their families could not afford to settle for being unemployed in Mexico, nor could they pass up U.S. employment opportunities of any sort. The Mexican and U.S. governments’ persistently negligent management of the Bracero Program, coupled with their conveniently selective acknowledgement of the severity of the plight of Mexican women and men, consistently cornered Mexican men and their families to shoulder the full extent of the Bracero Program’s exploitative conditions and terms.
N. Bruce Duthu
United States law recognizes American Indian tribes as distinct political bodies with powers of self-government. Their status as sovereign entities predates the formation of the United States and they are enumerated in the U.S. Constitution as among the subjects (along with foreign nations and the several states) with whom Congress may engage in formal relations. And yet, despite this long-standing recognition, federal Indian law remains curiously ambivalent, even conflicted, about the legal and political status of Indian tribes within the U.S. constitutional structure. On the one hand, tribes are recognized as sovereign bodies with powers of self-government within their lands. On the other, long-standing precedents of the Supreme Court maintain that Congress possesses plenary power over Indian tribes, with authority to modify or even eliminate their powers of self-government. These two propositions are in tension with one another and are at the root of the challenges faced by political leaders and academics alike in trying to understand and accommodate the tribal rights to self-government. The body of laws that make up the field of federal Indian law include select provisions of the U.S. Constitution (notably the so-called Indian Commerce Clause), treaties between the United States and various Indian tribes, congressional statutes, executive orders, regulations, and a complex and rich body of court decisions dating back to the nation’s formative years. The noted legal scholar Felix Cohen brought much-needed coherence and order to this legal landscape in the 1940s when he led a team of scholars within the Office of the Solicitor in the Department of the Interior to produce a handbook on federal Indian law. The revised edition of Cohen’s Handbook of Federal Indian Law is still regarded as the seminal treatise in the field. Critically, however, this rich body of law only hints at the real story in federal Indian law. The laws themselves serve as historical and moral markers in the ongoing clash between indigenous and nonindigenous societies and cultures still seeking to establish systems of peaceful coexistence in shared territories. It is a story about the limits of legal pluralism and the willingness of a dominant society and nation to acknowledge and honor its promises to the first inhabitants and first sovereigns.
Alison L. LaCroix
Federalism refers to the constitutional and political structure of the United States of America, according to which political power is divided among multiple levels of government: the national level of government (also referred to as the “federal” or “general” government) and that of the states. It is a multilayered system of government that reserves some powers to component entities while also establishing an overarching level of government with a specified domain of authority. The structures of federalism are set forth in the Constitution of the United States, although some related ideas and practices predated the founding period and others have developed since. The balance between federal and state power has shifted throughout U.S. history, with assertions of broad national power meeting challenges from supporters of states’ rights and state sovereignty. Federalism is a fundamental value of the American political system, and it has been a controversial political and legal question since the founding period.
Timothy S. Huebner
The Supreme Court of the United States stands at the head of the nation’s judicial system. Created in Article III of the Constitution of 1787 but obscured by the other branches of government during the first few decades of its history, the Court came into its own as a co-equal branch in the early 19th century. Its exercise of judicial review—the power that it claimed to determine the constitutionality of legislative acts—gave the Court a unique status as the final arbiter of the nation’s constitutional conflicts. From the slavery question during the antebellum era to abortion and gay rights in more recent times, the Court has decided cases brought to it by individual litigants, and in doing so has shaped American constitutional and legal development. Composed of unelected justices who serve “during good behavior,” the Court’s rise in stature has not gone uncontested. Throughout the nation’s history, Congress, the president, and organized interest groups have all attempted to influence the Court’s jurisdiction, composition, and decision making. The Court’s prominence reflects Americans’ historically paradoxical attitudes toward the judiciary: they have often been suspicious of the power of unelected judges at the same time that they have relied on independent judicial institutions to resolve their deepest disputes.
Sarah B. Snyder
In its formulation of foreign policy, the United States takes account of many priorities and factors, including national security concerns, economic interests, and alliance relationships. An additional factor with significance that has risen and fallen over time is human rights, or more specifically violations of human rights. The extent to which the United States should consider such abuses or seek to moderate them has been and continues to be the subject of considerable debate.
David S. Tanenhaus
Juvenile justice is a technical term that refers to the specific area of law and affiliated institutions, most notably the juvenile court, with jurisdiction over the cases of minors who are accused of being miscreants. Although the idea that the law should treat minors differently from adults predates the American Revolution, juvenile justice itself is a Progressive Era invention. Its institutional legitimacy rests on the power and responsibility of the state to act as a parent (parens patriae) on behalf of those who cannot care for themselves. Since the establishment of the world’s first juvenile court in Chicago in 1899, this American idea of creating separate justice systems for juveniles has spread across the nation and much of the world. For more than a century, American states have used their juvenile justice systems to respond to youth crime and delinquency. Since the 1960s, the US Supreme Court has periodically considered whether juvenile courts must provide the same constitutional due process safeguards as adult criminal courts and whether juveniles prosecuted in the criminal justice system can receive the same sentences as adults, such as the death penalty or life without the possibility of parole.
Allison Brownell Tirres
Latino Americans have intersected with the law in complicated ways throughout American history. Latinos themselves are a diverse and heterogeneous racial, ethnic, and cultural group, with members hailing from all parts of the Spanish-speaking world and representing all variations on the spectrum of race. Each group has a unique origin story, but all have been shaped by law and legal process. Legal historians and legal scholars explore the role of law in incorporating Latino groups in American society, the effects of law on Latino communities, and the struggles of Latino lawyers, activists, and ordinary people against legal discrimination and for equality. The civil rights story of Latinos bears strong resemblance to that of African Americans: In each case, members have been subjected to de jure and de facto discrimination and social subordination. But the Latino civil rights story has unique valences, particularly in the areas of language discrimination and immigration law and policy. Latino legal history demonstrates the complex ways that Latinos interact with the color line in American law and politics.
The reproductive experiences of women and girls in the 20th-century United States followed historical patterns shaped by the politics of race and class. Laws and policies governing reproduction generally regarded white women as legitimate reproducers and potentially fit mothers and defined women of color as unfit for reproduction and motherhood; regulations provided for rewards and punishments accordingly. In addition, public policy and public rhetoric defined “population control” as the solution to a variety of social and political problems in the United States, including poverty, immigration, the “quality” of the population, environmental degradation, and “overpopulation.” Throughout the century, nonetheless, women, communities of color, and impoverished persons challenged official efforts, at times reducing or even eliminating barriers to reproductive freedom and community survival.
Between 1900 and 1930, decades marked by increasing urbanization, industrialization, and immigration, eugenic fears of “race suicide” (concerns that white women were not having enough babies) fueled a reproductive control regime that pressured middle-class white women to reproduce robustly. At the same time, the state enacted anti-immigrant laws, undermined the integrity of Native families, and protected various forms of racial segregation and white supremacy, all of which attacked the reproductive dignity of millions of women. Also in these decades, many African American women escaped the brutal and sexually predatory Jim Crow culture of the South, and middle-class white women gained greater sexual freedom and access to reproductive health care, including contraceptive services.
During the Great Depression, the government devised the Aid to Dependent Children program to provide destitute “worthy” white mothers with government aid while often denying such supports to women of color forced to subordinate their motherhood to agricultural and domestic labor. Following World War II, as the Civil Rights movement gathered form, focus, and adherents, and as African American and other women of color claimed their rights to motherhood and social provision, white policymakers railed against “welfare queens” and defined motherhood as a class privilege, suitable only for those who could afford to give their children “advantages.” The state, invoking the “population bomb,” fought to reduce the birth rates of poor women and women of color through sterilization and mandatory contraception, among other strategies. Between 1960 and 1980, white feminists employed the consumerist language of “choice” as part of the campaign for legalized abortion, even as Native, black, Latina, immigrant, and poor women struggled to secure the right to give birth to and raise their children with dignity and safety. The last decades of the 20th century saw severe cuts in social programs designed to aid low-income mothers and their children, cuts to funding for public education and housing, court decisions that dramatically reduced poor women’s access to reproductive health care including abortion, and the emergence of a powerful, often violent, anti-abortion movement. In response, in 1994 a group of women of color activists articulated the theory of reproductive justice, splicing together “social justice” and “reproductive rights.” The resulting Reproductive Justice movement, which would become increasingly influential in the 21st century, defined reproductive health, rights, and justice as human rights due to all persons and articulated what each individual requires to achieve these rights: the right not to have children, the right to have children, and the right to the social, economic, and environmental conditions necessary to raise children in healthy, peaceful, and sustainable households and communities.
Decided by the Supreme Court in 1973, Roe v. Wade legalized abortion across the United States. The 7-2 decision came at the end of a decades-long struggle to reform—and later repeal—abortion laws. Although all of the justices understood that Roe addressed a profoundly important question, none of them imagined that it would later become a flashpoint of American politics or shape those politics for decades to come.
Holding that the right to privacy covered a woman’s choice to terminate her pregnancy, Roe and its companion case, Doe v. Bolton, struck down many of the abortion regulations on the books. The lead-up to and aftermath of Roe tell a story not only of a single Supreme Court decision but also of the historical shifts that the decision shaped and reflected: the emergence of a movement for women’s liberation, the rise of grassroots conservatism, political party realignment, controversy about the welfare state, changes to the family structure, and the politicization of science. It is a messy and complicated story that evolved parallel to different ideas about the decision itself. In later decades, Roe arguably became the best-known opinion issued by the Supreme Court, a symbol of an ever-changing set of beliefs about family, health care, and the role of the judiciary in American democracy.
Adam R. Shaprio
The 1925 Scopes trial was a widely followed court case in Dayton, Tennessee, that attracted the attention of the nation. A prosecution against a schoolteacher charged with violating Tennessee’s new law prohibiting the teaching of human evolution, the trial became a great public spectacle that saw debates over the meaning and truth of the Bible, and the relationship between science and religion. The trial is most famous for the involvement of the lawyers William Jennings Bryan (for the prosecution) and Clarence Darrow (for the defense).
Despite being a legally insignificant case, the trial has remained important in American history because it is seen as symbolizing some of the country’s great social issues in the early 20th century: fundamentalist responses to modernity, the autonomy and clout of the “New South,” and the eternal clash between religion and science.