The July 31-August 5 Native Omaha Days will feature metro-wide black heritage celebrations that on the surface don’t seem to have much to do with the American South. But when local African American families gather for the biennial Days most can point to someone in their family tree who migrated from the South.
The same holds true for almost any black family gathering of any size here. Whatever the occasion, there’s likely a Southern strain rich in history, tradition and nostalgia.
The Great Migration saw millions of African Americans leave the oppressive pre-civil rights South for parts all over the nation from the 1920s through the 1960s. Everyone who participated in the movement has a story. That’s certainly the case with two Omaha women who made the migration during its waning years, Luriese Moore and Lorraine Jackson.
Moore, 72, came from Boligee, Ala. in 1959 in her late teens. Her family had been sharecroppers but eventually become land owners.
“My grandparents lived and worked on the white man’s land,” she says. “Most everything went to the white man. They didn’t have a chance to show anything for their labors. That’s why my daddy was so inspired to get something of his own. He made it reality, too, when he saved up enough to buy 98 acres of land. He farmed it on weekends when home from his steel mill job in Tuscaloosa.
“My brothers and I grew up working the land. You got up when the sun rose and you almost worked until the sun set.”
The family still retains the property today.
Lorraine Jackson, 66, migrated from Brookhaven, Miss. in 1964 at age 17. Her grandparents were sharecroppers but eventually bought the cotton-rich land they toiled on and handed the 53 acres down to Jackson’s parents. Picking cotton was a back-breaking, finger-cutting chore. Adding insult to injury, you got cheated at the end of the day.
“You were supposed to get $3 for picking a hundred pounds but it seemed like you could never get a hundred pounds because the scales were loaded. But if you wanted to make money you picked cotton. I saved my money,” says Jackson.
The land she sweated on is still in the family’s hands.
Jackson says by the time she graduated high school she couldn’t stand being a second-class citizen anymore. She and her friends wanted out.
“That was the thing to do, you got out, you left.”
When Mississipians who’d already made the migration wrote or called or came back with news of plentiful jobs and things to do, it acted as a recruitment pitch.
“They would tell you about all the bright lights in the big cities and all the places you could go. They told you can have a better life. It made an impression that I needed to get away. I thought it was right for me. Besides, I was kind of rambunctious. I wasn’t the type to just sit there and say nothing or do nothing.
“I remember about a month before I left threatening my mom that I was going to sit at the Woolworth’s counter in town and she about had a heart attack. I said, ‘Mama, all they’re going to do is ask me to leave.’ It was time for me and I said, ‘I’m outta here.’”
Jackson came by train eager to start her new life.
Moore came by Greyhound bus and she says on the way here she was filled with mixed emotions of excitement and fear.
Each woman was among the movement”s last generation.
Another Omaha woman, Emma Hart, 87, was born in rural Ark. in 1926 but raised here, making her a child of the Great Migration.
Many other Omahans are variously fathers and mothers, sons and daughters of the migration. Few first generation migrants survive. A large extended family in Omaha made their exodus here from Evergreen, Ala. over a generation’s time. A group of Christians from Brewton, Ala. migrated here in 1917 to found Pilgrim Baptist Church. Practically every black family, church, club or organization has its own migration connection and story.
The precise circumstances and motivations for leaving the South varied but the common denominator was a desire for “a better way of life,” says Hart. That’s what drove her parents to come in 1921. The Big Four packinghouses were booming then. The promise of steady work there was still a powerful lure decades later when Moore and Jackson’s generation made the move north.
Migrants may not have thought of it in these terms, but implicit in their pursuit of a better life was the search for self-determination. Only by leaving the South, they felt, could they fully engage with and benefit from all that America offered.
Moore’s parents could not exercise their right to vote in the South without courting danger. She says her father risked his anyway by driving black protestors to voting rights marches. He left her a legacy and bequest she couldn’t ignore.
“My dad sacrificed his life. He could’ve got killed doing what he was doing, just to get the vote. My mother was concerned about Daddy getting killed because if you had a lot of people in your car during that time when the protests were happening the Klan would think you were freedom riders coming from the North.
“Daddy always preached to us, ‘Hey, when y’all get the chance to vote you vote,’ and I’ve never missed voting. The people before us gave their lives so we could vote.”
Moore married in Ala. Her husband moved to Omaha ahead of her to find work and a place to live. After she joined him they started a family. She worked for a time in a packinghouse, then she got on at J.L. Brandeis & Sons Department Store downtown. Her three brothers all moved here for a time and worked packings jobs. Those jobs were vital for many black families getting a foothold here.
“That’s where we really got our start, my husband and I,” she says. “We ended up buying two homes. It was good paying money at the time compared to other jobs we could get.”
Always looking to better herself Moore attended a local beauty college and she eventually opened her own salon – something she likely would not have been able to do then down South. Her clientele here included white customers, which would have never happened there.
Jackson, who married and raised a family in Omaha, worked in he Blackstone Hotel kitchen before going to beauty school and opening her own shop. She catered to customers of all races. An older brother preceded her to Omaha and drove a city bus for 35 years.
Both women continue doing hair today.
Emma Hart married and raised a family in Omaha, where she was almost never without work. She and many of her relatives worked in the packinghouses. Her first job came in a military laundry during World War II. Then she got on at Cudahy and when it closed she performed an undisclosed job in a sensitive area at Strategic Air Command. Two first cousins, brothers William and Monroe Coleman, enjoyed long, distinguished careers as Omaha Police Department officers. They could not have managed equivalent careers in the South then and even if they could it’s doubtful Monroe could have reached the post of acting deputy director he achieved here.
Isabel Wilkerson, author of The Warmth of Other Suns: The Story of America’s Great Migration, says, “The only way blacks could be recognized (as citizens) was to leave one part of their own country for another part. That’s why they’re like immigrants but they’re not immigrants. To me, it makes the story even more poignant because they had to do what immigrants had to to do just to become (full) citizens.”
“It wasn’t a political movement in the formal sense of the word but it had the impact of seeking political asylum or defection, almost in comparison to the Cold War when people tried to get on the other side of the Iron Curtain and had to go to great lengths to do so. This is a similar kind of defection that occurred within the borders of our own country and yet the people who were part of it didn’t see themselves as part of any demographic wave, they saw themselves as making a decision for themselves and their families. Ultimately this was about a search for freedom.”
Life outside the South was hardly paradise. Blacks still encountered segregation and discrimination in employment, housing, education, recreation. The De Porres Club and the 4CL staged marches and demonstrations against inequities here. Late 1960s civil disturbances in northeast Omaha expressed rage over police misconduct. Moore and Jackson experienced first hand blacks’ confinement to a small swath of North Omaha by housing covenants and red lining. Public places were not always accommodating. Many local businesses and organizations used exclusionary practices to deny or discourage black employment and patronage.
“To a certain point there were no restrictions,” says Jackson, “but there were some undertones. You could go anywhere. There were no signs that said you couldn’t. But because I lived it I could feel it but nobody really could do anything about it. You know subtle things when you see them.”
She recalls being made to feel invisible by the way people ignored her or talked past her.
In terms of housing barriers, she says, “My goal was to move past 30th Street because I couldn’t for so long, and I did. Some goals you just had to accomplish.”
Still, restrictions here were nothing like what they were in places like Mississippi, where state-sanctioned apartheid was brutally enforced.
“MIssissippi didn’t play, It was like a foreign country,” says Jackson.
When a member of her own family got into a dispute with a white person he had to skip town in the dead of night and stay way for years before it was safe to return.
Many blacks saw no option but to pack up everything they owned and leave everything they knew to start all over in some strange new city.
“I think the fact they would go to such great lengths is an indication of the desire and desperation and hopefulness they had that this next place will be a good place for me,” says Wilkerson.
This epic internal movement of a people wasn’t an organized thing but an organic response to harsh social-economic conditions. Punitive Jim Crow laws severely curtailed the rights of blacks. Widespread drought and blight forced many blacks off the land they worked as sharecroppers or farmers. The prospect of better paying industrial jobs in places like Omaha and Chicago, where packinghouses and railroads hired minorities, was all the reason people needed to move.
“Ultimately a migration is about determining for one’s self how one’s life is going to be and merely by living they are fulfilling the destiny and imperatives of their migration,” says Wilkerson. “For those who decided they could no longer live with the repression, they opted to plot out a course of their own choosing, and that is what a migration truly is. By just leaving they are doing the very thing they’re seeking to achieve. The leaving itself is the act of self-determination and courage.”
Those who made the trek to forge new lives elsewhere encouraged others to follow. Thus, an uninterrupted stream of migrants flowed from the South to forever change the makeup and dynamic of cities in the East, the North and the West.
Some streams fed into receiving cities located on direct rail lines from the South. Where black enclaves from certain states got established up North, they became magnets that drew ever more blacks. While Omaha received migrants from all parts of the South it primarily drew transplants from Arkansas, Alabama, Louisiana and Mississippi. Ironlcally, where Omaha once offered more opportunity than the South, the situation has reversed and countless Omaha blacks, many of them children and grandchildren of the Great Migration, have made a reverse migration.
But when Luriese Moore came in the late ’50s there was no doubt the Midwest was an improvement over the South. “I found it much better,” she says. For starters, there was nothing like the overt segregation she knew growing up.
“Everything was black and white just all over (there). It was just a way of life. We didn’t like it but it’s what was happening. They had one side of the street for colored and the other side for white. They had one water fountain for the black people and one for the white people. When you went into a store you just didn’t get in on the white side because you knew where you were supposed to be. We couldn’t go in some exclusive stores in my hometown that sold very fine clothes. They didn’t want us to try on hats and things.
“Up here the integration and everything was all new to me. It was just totally different from where we were. I didn’t see the signs we saw in Ala. for blacks only or whites only. You could just go to anywhere you wanted to here. You could go to any store you wanted to.”
Blacks were not immune from harassment, intimidation, threats, outright violence in places like Omaha – witness the 1919 lynching of Will Brown and resulting race riot – but the South was a much more treacherous landscape.
Lorraine Jackson says while she never laid eyes on the Ku Klux Klan during the time she lived in Miss., their presence was felt in incidents like cross burnings.
“They were there. They were killing people. We saw a lot of cross burnings in front of people’s houses. We knew those people, we went to church together. That was scary. You never get that fear out of your mind. It was a fear that you had because really you hadn’t done anything, you were just black and that’s all you had to be.”
She says blacks perceived to be too aspirational or ambitious by the white ruling class could be targets. A cross burning was a message to stay in you place.
“I mean, you really had to walk careful,” says Jackson. “You were expected to work in the fields and things like that.”
Moore recalls similar menace in Alabama.
“There was one town right out from Birmingham that was known to be very dangerous and to hang black people, You could not be on the highway too much at night either because they would end up shooting you or running you off the road.
Oh, I don’t even want to think about it. I had kind of pushed it out of my mind.
“My parents were wonderful parents because we were sheltered from a lot of things going on down there, Those were very crucial times. Where I came from if you didn’t do what they told you to then then they would start going around your house and everything. If they wanted your property they made it awfully painful for you to keep it. They’d start doing things to your family, pestering you, messing with you, like running you off the road. People would say, so and so had an accident, well they wouldn’t have an accident, they would be run off the road. It was mean. It was not a pleasant thing. We saw a lot of that down there.”
Moore appreciates how far African Americans have come in her lifetime.
“We’ve come to a place where things are much better and I thank God for it. We have come a long ways. When we sing ‘we shall overcome,’ well, we have overcome. I’m glad we’ve moved past that. During the time it was happening it was a bitter feeling. I felt angry. i was looking at race as the human race and they were looking at color. I just couldn’t see how a person could treat another person like that .Sin causes people to lose sight of life and to do terrible things to each other.”
Jackson says the root of racism people’s “fear of what they don’t know.”
Emma Hart doesn’t recall her parents mentioning any specific fear they fled. The poor sharecroppers just went where the jobs were and when two relatives came and made a go of it here, Emma’s parents followed.
Where Emma’s relatives in the South attended all black country schools she attended integrated Omaha grade and high schools and where her relatives lived strictly segregated lives she lived in an integrated South Omaha neighborhood.
“Everything was mixed in South Omaha,” she says.
On one of only two visits she made to the South she experienced the hand of Jim Crow when the passenger train she was on left St. Louis for Ark. and blacks were forced to change cars for the segregated leg of the trip. That same racial protocol applied when Jackson took the train and Moore rode the bus in Jim Crow land.
Even when Moore made auto trips to the South she was reminded of what she’d left behind. “There were certain places they wouldn’t even sell us gas,” she says. “We couldn’t even get any food to eat, we had to pack up our own food to take south and to come back until we hit the St. Louis line.”
Hart may not have grown up in the South but she’s retained many Southern traditions she was brought up in, from fish fries to soul food feasts featuring recipes handed down over generations.
Lorraine Jackson keeps her Southern heritage close to her. “I brought my traditions – like Sunday dinners with the family. I raised my kids with the same culture and the same core values. There isn’t much I changed. I remained who I was – a daughter of the South. I’m very proud of it.”
Every now and then, she says, she just has to prepare “some fried chicken and biscuits from scratch” for that taste of home.
She’s sure the way she and her siblings were raised helps explain why they’ve all done well.
“All of us graduated from high school. Some of us went to college. A sister has a master’s degree. It’s amazing we’re successful. I think it was the upbringing. In that time we lived in we had to be strong, we had to be respectful. We had a work ethic – that was another good thing. Faith was a big factor, too.”
Jackson and Moore have made regular pilgrimages to the South since moving to Omaha. They marvel at its transformation.
Moore says she never dreamed her hometown of Boligee would have a black mayor, but it does. She’s also pleasantly surprised by all the open interracial relationships, blended church congregations and mixed gatherings she sees.
Jackson says, “When I go back to Mississippi it almost shocks me to see the change. Sometimes it catches me by surprise and I think, Where am I? It’s almost better than it is here.”
Both women say that when they gather with family or friends who share their past it’s the good times they recall, not the bad times. And whether their kids and grandkids know it or not, the family’s Southern roots get expressed in the food they eat and in the church they attend and in various other ways. These Daughters of the South may have left but their hearts still reside down home.
Read more of Leo Adam Biga’s work at leoadambiga.wordpress.com.