SNCC at 50

Remembering a student movement that changed America forever.

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Julian Bond looks at a picture of himself with SNCC in 1963 (Getty Images)

In July 1962, I went with two students from Jackson, Mississippi's sit-in movement to a little town in Sunflower County called Ruleville. We'd only been in town for a couple of days when, while walking down a dirt road, a car stopped in front of us. A white man holding a pistol ordered us into the car. He was the mayor. He was also a justice of the peace; he owned the town's hardware store and headed the local White Citizens' Council.

Pistol in hand, he brought us to the hardware store, where he ranted about New York Communists and told us to get out of town. The leader of our little threesome, Charles "Mac" McLaurin, responded, saying we were in Sunflower County to encourage and help people register to vote. The U.S. Constitution gives us the right to do this, Mac told him. The mayor's unforgettable response: "That law ain't got here yet."

This story begins two years earlier. On Feb. 1, 1960, four students attending North Carolina A&T, a historically black college in Greensboro, N.C., purchased school supplies at Woolworth's department store, then sat down at the store's lunch counter for coffee and doughnuts. "Negroes get food at the other end," the waitress told them, pointing to the far end of the counter where there were no seats and blacks were expected to carry their orders outside. The four stayed seated until the store closed.

By the end of March, the sit-ins had spread from Greensboro to 80 other Southern cities. Two and a half months after Greensboro, on the weekend of April 15-17--Easter weekend that year--about 150 student activists gathered at Shaw College (now Shaw University) in Raleigh, N.C., where they gave birth to the Student Non-violent Coordinating Committee (usually pronounced "Snick").

For me, the sit-ins were a wake-up call, and I became deeply involved with movement, first as a student protester and, before long, as a field secretary for SNCC in Mississippi from 1962 to 1967.

The deeper meanings of the sit-ins, like much of the Southern freedom movement of the 1960s, are not very well understood. There are black people today in places that black people once could not occupy. Back in the day, we could hardly imagine a black person in the White House or even reading the news on television.

But African Americans are not in these positions today because a sudden change of heart occurred in this nation. There was pressure: a significant amount came from young people on the campuses of historically black colleges and universities. In fact, the student eruption triggered by the Feb. 1 sit-ins may have been the only time when HBCUs, as a collective body, have had national political impact. And young black people who came off these campuses to organize kept the pressure on for years, primarily through SNCC.

On April 15, I will be joining SNCC veterans at a conference and reunion on Shaw University's campus. The discussion will begin with some of the important lessons contained in the sit-ins. It would be a mistake to reduce the sit-ins to a simple demand by black students for a hamburger or Coke where only white people were allowed to eat. The sit-ins were important because the students were challenging themselves, making their way in a fashion that would become very significant to the larger freedom movement. Before the sit-ins, civil rights seemed like something grown-ups did. Now, as SNCC's legendary Bob Moses once put it, remarking on his reaction in Harlem to the sit-in students in the South: "They looked like I felt."

The bonds we formed in the student protests 50 years ago were strong despite the diversity of political opinion and economic class among SNCC members. Listen to another legendary SNCC leader, Charles Sherrod, the first of  us to leave school and commit to working full-time as a SNCC field secretary: "You get ideas in jail. You talk with other young people you have never seen. Right away we recognize each other: People like yourself, getting out of the past. We're up all night, sharing creativity, planning action. You learn the truth in prison; you learn wholeness. You find the difference between being dead and alive."

For all of the youthful energy and commitment to challenge and change that erupted in 1960, the reason for SNCC's existence comes down to one person--a then-57-year-old woman--Ella Baker, one of the great figures of 20th-century struggle. In a deep political sense, we are her children and our 50th anniversary conference is dedicated to her.

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