Showing posts with label Black History. Show all posts
Showing posts with label Black History. Show all posts

Sunday, September 5, 2021

The Story of Chicago’s Forgotten World’s Fair.


In historical writing and analysis, PRESENTISM introduces present-day ideas and perspectives into depictions or interpretations of the past. Presentism is a form of cultural bias that creates a distorted understanding of the subject matter. Reading modern notions of morality into the past is committing the error of presentism. Historical accounts are written by people and can be slanted, so I try my hardest to present fact-based and well-researched articles.

Facts don't require one's approval or acceptance.

I present [PG-13] articles without regard to race, color, political party, or religious beliefs, including Atheism, national origin, citizenship status, gender, LGBTQ+ status, disability, military status, or educational level. What I present are facts — NOT Alternative Facts — about the subject. You won't find articles or readers' comments that spread rumors, lies, hateful statements, and people instigating arguments or fights.

FOR HISTORICAL CLARITY
When I write about the INDIGENOUS PEOPLE, I follow this historical terminology:
  • The use of old commonly used terms, disrespectful today, i.e., REDMAN or REDMEN, SAVAGES, and HALF-BREED are explained in this article.
Writing about AFRICAN-AMERICAN history, I follow these race terms:
  • "NEGRO" was the term used until the mid-1960s.
  • "BLACK" started being used in the mid-1960s.
  • "AFRICAN-AMERICAN" [Afro-American] began usage in the late 1980s.

— PLEASE PRACTICE HISTORICISM 
THE INTERPRETATION OF THE PAST IN ITS OWN CONTEXT.
 


After a half-century of segregation, a “Negro Building” at state, national, and world fairs didn't cut it anymore. So Chicago negro entrepreneurs organized what would be hailed as “The First Negro World’s Fair,” timed to coincide with the Democratic National Convention held at the Chicago Stadium from July 15 to July 18, 1940, launching the third term candidacy of President Franklin Delano Roosevelt. The 1940 Democratic National Convention was the first to have a negro address the convention, and there were seven negro delegates.

Originally intended to mark the jubilee of the abolition of slavery, the American Negro Exposition became a landmark tribute to 20th century Negro achievement. More than a quarter-million fairgoers would view the exhibits that filled the 100,000 square foot Chicago Coliseum from July 4th thru September 2nd.







The American African Exposition of 1940 was held at the Chicago Coliseum located at 1513 South Wabash Avenue in the South Loop community. The event only ran for two months but took years to plan and received officials' endorsements ranging from Chicago's Mayor Edward Joseph Kelly all the way up to President Franklin Delano Roosevelt.
The National Pythian Temple, Chicago, Illinois






There was interest in an exhibition noting the accomplishments of negroes at the 1933/34 Century of Progress World’s Fair, but the plans never materialized. An exhibition, known as the "African and American Negro Exposition," did come together but was held 2½ miles northeast (as the crow flys) of the Century of Progress World's Fairgrounds in the National Pythian Temple at 3737 South State Street in Chicago’s Bronzeville community. 

The site of that African Exposition was significant, as the Temple, designed in 1927 by African American architect Walter Thomas Bailey, was promoted as the “largest building financed, designed, and built by negroes.” However, its distance from the fairgrounds failed to attract a worldwide audience. Attendees were mostly from local negro communities. (The Temple was razed in 1980).

Planning for a much larger fair began in December 1934, just a few months after the Century of Progress International Exposition closed its second year. The United Cooperative League of America, Inc. was also organized in December 1934 in Chicago, with real estate businessman James W. Washington as founder and first president. Over the next five years, Washington was said to have traveled more than 135,000 miles securing endorsements for what he originally called the “Afra-Merican Emancipation Exposition.” It was to be held in 1940, the 75th anniversary of the emancipation of the slaves at the close of the Civil War. He secured the rental of the Chicago Coliseum for $22,500 ($458,000 today) on his own signature and reputation. He later received an appropriation from the State of Illinois for $75,000 ($1.4 million today), later matched by the U.S. Congress. 
Plans for a special exhibit at the American Negro Exposition detailing the history of the Negro press from John Russworm's "Freedom's Journal" to [then] present day were discussed at this meeting by representatives of leading newspapers and the Exposition. The photograph, taken at Exposition headquarters in the Appomattox Club, 3632 South Grand Boulevard (Martin Luther King, Jr. Drive, today), was organized in 1900. 


The headquarters for the Exposition was 3632 South Parkway (South Martin Luther King, Jr. Drive, today), although the building no longer stands. This was an important address in the black community as the former three-story stone mansion had been home to the Appomattox Club since 1920. The Club, a social and civic organization, was one of the most important gathering spots in the city for its black business and political leaders. (It closed in the late 1960s).

James Washington promoted the Exposition as “The First Real Negro World's Fair In History” and noted that its objective was to promote racial understanding and goodwill; enlighten the world on the contributions of negroes to civilization, and make negroes conscious of their dramatic progress since President Abraham Lincoln issued the Emancipation Proclamation on January 1, 1863.

Washington served as president and engaged a young attorney, Truman K. Gibson, Jr., to serve as executive director. The members of the U.S. Auxiliary Committee were personally selected by President Roosevelt. Hundreds of endorsements were received, including the American Federation of Labor, the Federal Council of Churches of Christ in America, and the International Brotherhood of Red Caps, founded by Willard Saxly Townsend, Esq. in 1938, a union of railroad porters and other transportation employees; renamed in 1942 as a CIO affiliate.


The Exposition officially opened on Thursday, July 4, 1940, when President Roosevelt pressed a button in his Hyde Park, New York home to turn on the lights. The Entrance fee was 25¢ ($5.00 today). The keynote speaker was Chicago Mayor Kelly, who noted, in part:

“The nation pays a debt of gratitude to the Negroes today. Not alone for their contributions to the arts and sciences, not alone to the good and great names that stand out in the book of American achievement, but to the great mass of 14 million Negroes who help form the backbone of American democracy.

They deserve the good life because, in the greater part, they choose to be the good citizens. They deserve the rewards of democracy because they appreciate so well the blessings of liberty. They have given much, and they are entitled to much.”

In this hour, we need for all Americans the intense patriotic devotion of the American Negro. In the hour of peril, the American Negro has never failed his country. He will not fail it now. You may spell Afro-American with a hyphen if you will, but there is no hyphen in the Negro’s allegiance to America.”

SPECIAL DAYS AT THE AMERICAN NEGRO EXPOSITION
Thursday, July 4 — Chicago Day—City Commission and Citizen's Committee
Friday, July 5 — Women's Club Day—(All Federated Women's Clubs, Northern District)
Saturday, July 6 — Illinois Manufacturers' Day
Sunday, July 7 — Churches Day—Big choruses and gospel singing (Ministers' committee)
Monday, July 8 — Athletic Day (Sports)
Tuesday, July 9 — NO EVENT
Wednesday, July 10 — Mississippi Day
Thursday, July 11 — Chicago Association of Commerce
Friday, July 12 — Florida Day
Saturday, July 13 — New York and New Jersey Day
Sunday, July 14 — Churches Day—Big choruses and gospel singing.
Monday, July 15 — Tennessee Day
Tuesday, July 16 — -Kentucky Day
Wednesday, July 17 — Louisiana Day
Thursday, July 18 — Georgia Day
Friday, July 19 — North and South Carolina Day
Saturday, July 20 — Lincoln-Illinois Day (Governor's Day) All Illinois cities
Sunday, July 21 — Churches Day—Big choruses and gospel singing.
Monday, July 22 — Virginia and West Virginia Day
Tuesday, July 23 — Booker T. Washington-Tuskegee (Alabama Day)
Wednesday, July 24 — Veterans' Day (All veterans' organizations & War Mothers)
Thursday, July 25 — Professional Men and Women's Day (professional & business clubs)
Friday, July 26 — Missouri Day (St. Louis)
Saturday, July 27 — Public School Children's Day
Sunday, July 28 — Churches Day—Big choruses and gospel singing. 
Monday, July 29 — Indiana Day (All Indiana cities)
Tuesday, July 30 — Wisconsin Day (Milwaukee)
Wednesday, July 31 — Ohio Day (Wilberforce)
Thursday, August 1 — Oklahoma Day
Friday, August 2 — Pennsylvania Day—CCC Day
Saturday, August 3 — Michigan Day (Detroit)
Sunday, August 4 — Churches Day—Big choruses and gospel singing. 
Monday, August 5 — Kansas Day
Tuesday, August 6 — American Woodmen Day
Wednesday, August 7 — Grand United Order of Odd Fellows Day
Thursday, August 8 — (Reserved)
Friday, August 9 — (Reserved)
Saturday, August 10 — Boy and Girl Scouts Day
Sunday, August 11 — Churches Day—Big choruses and gospel singing. 
Monday, August 12 — Knights of Pythias Day (all branches)
Tuesday, August 13 — African-Pan American Day and A.U.K. and D. & A.
Wednesday, August 14 — Artists' Day
Thursday, August 15 — Fisk University Day
Friday, August 16 — Ohio Day
Saturday, August 17 — Miss Bronze America Day
Sunday, August 18 — Churches Day—Big choruses and gospel singing. 
Monday, August 19 — Mason's Day (all branches)
Tuesday, August 20 — Royal Circle of Friends Day (Convention)
Wednesday, August 21 — Old Settlers' Day and Pointe De Sable Day
Thursday, August 22 — Y.M.C.A. and Y.W.C.A. Day
Friday, August 23 — Urban League and N.A.A.C.P. Day
Saturday, August 24 — Postal Alliance Day (all post offices)
Sunday, August 25 — Churches Day—Big choruses and gospel singing. 
Monday, August 26 — Arkansas Day
Tuesday, August 27 — Texas-Oklahoma Day (4-H clubs)
Wednesday, August 28 — Aviation Day
Thursday, August 29 — Chicago Clubs' Day (all civic and social clubs)
Friday, August 30 — Military Day
Saturday, August 31 — Elks' Day and Technical Day (Technicians)
Sunday, September 1 — Churches Day—Big choruses and gospel singing. 
Monday, September 2 — Labor Day—End of Fair

THE HISTORY OF THE NEGRO ILLUSTRATED IN THREE DIMENSIONS
At the central entrance to the Exposition is the Court of Dioramas, spectacularly beautiful, historically important.

Thirty-three dioramas in all illustrate the Negro's large and valuable contributions to the progress of America and the world. In the center of the court is a replica of the Lincoln Memorial, which, like the dioramas, was produced by negroes under the personal direction of Erik Lindgren, Illinois State Director of Exhibits.

These dioramas are acclaimed by all who have seen them as the finest examples of this branch of the fine arts ever created.
The Court of Dioramas




Erik Lindgren
State Director of Exhibits
Mr. Lindgren, born in Stockholm, Sweden, and educated at a Swedish University, held commissions in the Swedish and Finnish Armies and saw service in the war between Finland and Russia. A champion athlete and an expert in skiing, he served as a ski instructor in the service of both the aforementioned armies.

Twenty-five years ago, while visiting his father on the German-Swiss border, he became interested in the art of creating dioramas and, under the tutelage of a famous Swiss builder, he was taught a method of erection of the diorama which permitted even an unskilled mechanic to produce them. After graduation from the Art Institute in Chicago, Mr. Lindgren became engaged in the production of dioramas. Over the past fifteen years, examples of his art have been exhibited throughout America and many foreign countries. He constructed the dioramas for the Century of Progress. It can be stated without reservation that he is the world's outstanding authority and designer of diorama art.

DIORAMAS AND DESCRIPTIONS
1. City of Kharnak, Building Temple.
The temple at Kharnak—a monument to the genius of forgotten artisans and builders who created the glory that once was Africa.
2. Building the Sphinx.
The mystery of time and change and man's inhumanity to man must have puzzled the dark, thoughtful men who shaped the Sphinx.
3. Ethiopians Using First Wheel.
That many uses of the wheel were known to the early Ethiopians—if not, indeed, discovered by them—is indicated by their novel means of drawing irrigation water.
4. Africans Smelting.
Glimpses of the dim age in which Africa gave the world its first smelted iron still shine in tribal scenes like this one.
5. Slave Trade in Africa.
The saga of the American Negro, "the black thread which has run through our destiny," begins with a transaction between Arabs and privateers on a sandy African beach.
6. First Slaves in Virginia.
"A Dutchman of Warre who sold us twenty Negars," came to the colonial Virginia coast in 1619.
7. Pietro Alonzo, Pilot of San Maria.
Pietro Alonzo, il Negro, captain of the "Nina." It was not always as a slave that the black man played his role in the American epic. 
8. Estevanico in Arizona, 1532.
In the "Journal of Cabeva de Vaca" Estevanico is credited with the discovery of the Zuni Indians and New Mexico, 1532.
9. Crispus Attucks, First Martyrs.
"This was the declaration of war. . . . The English-speaking world will never forget the noble daring, the excusable rashness of (Crispus) Attucks in the holy cause of liberty." —John Adams.
10. Large Cotton Plantation—Slavery Period. 
Despite a bitter Civil War and the consequent blow to the plantation economy of the South, King Cotton keeps his throne—as millions of Negroes know.
11. Matt Henson at the North Pole.
With Peary in 1909 went Matt Henson, Negro, in the search for the North Pole.
12. Drawing Water for Irrigation.
In some cases, the green hills of Africa are green because of irrigation. The device often used for truck gardening was the calabash.
13. The 10th Cavalry at San Juan Hill (1898).
One feature of the Negro's Americanization is his ready participation in the wars of his country. The assault on San Juan Hill, 1898, is an instance.
14. Georgia Slaves Defending Plantation Against British Soldiers (1779).
"There was skirmishing on Mr. McGillivray's plantation between Negroes and rebels, and the latter were driven into the woods.—Royal Georgia Gazette, November 18, 1779.
15. Isaac Murphy, King of Jockeys.
Almost gone from the American scene are the colorful, jewel-studded Negro jockeys of the past generation. But, Isaac Murphy, most brilliant of them all, is no sundown name.
16. World War I.
First American Negroes decorated for bravery in France during the World War.
17. Boy Scouts.
"I, too, sing America. I am the darker brother."
18. Gold Rush.
The epic movement of Americans to the West in the middle of the last century included many Negroes.
19. Modern Building; Port Au Prince.
Haitian progress—as exemplified by the Agricultural College—is followed with warm interest by their cousins in the U. S.
20. Beginning of Negro Business.
Negro business, unashamed of its humble beginnings, points with pride to steady, determined growth and improvement.
21. Construction of the First White House.
So pleased was Thomas Jefferson with the abilities of Benjamin Banneker that he secured for him a place on the Commission that surveyed and laid out the city of Washington, D.C.
22. Reconstruction.
Included among the "hard trials" of the familiar Spiritual, is the housing problem. Long accustomed to taking over abandoned white dwellings, the Negro finds not even these available. 
23. In the House of the Master.
Slavery destroyed household gods, severed the bonds of home, and forced the uprooted peoples of Africa to forget memories of their homeland.
24. Broken Bonds.
The throngs of Negro families who followed Sherman's advancing army made a tragic picture— a picture of the disorganization which came as a result of the dissolution of the plantation system.
25. In the House of the Mother.
A refuge from a hostile world was provided in the family circle of kinsmen and orphans under the guardianship of mother or grandmother.
26. In the House of the Father.
Upon the pioneer efforts of the freedmen who first accepted the challenge of manhood responsibilities were built the family, the church, the school, and industry.
27. In the City of Destruction.
To man the mills and factories of northern industry, a million black folk fled from feudal America to modern civilization. In the city, many simple folkways of the South were lost.
28. In the City of Rebirth.
For black men and women, the travail of civilization is not ended. Color caste is dissolving. Black workers are helping to build a new America.
29. Baptism of the Ethiopians.
30. Esquire Cartoon.
By the famous race cartoonist Simms Campbell.
31. Philip and the Ethiopians.
32. The Warm Springs Negro School.
The old Warm Springs, Georgia, Negro School.
33. New Negro School.
The new Eleanor Roosevelt School, in Warm Springs, Georgia, built in 1936. This is the last school to be built through the aid of the Julius Rosenwald Fund.

THE LINCOLN DIORAMAS EXHIBIT
The Illinois State booth continues the exhibit of dioramas with a special study of Abraham Lincoln, the Emancipator. Outstanding in their attention to minute detail is the Berry-Lincoln Store and the Rutledge Tavern.

The Berry-Lincoln Store
The Berry-Lincoln Store, in miniature, is an exact copy of the store in New Salem, Illinois. The details in the store have been faithfully copied from the originals. A staff of artists spent two days studying the interior, making sketches, notes, and taking photographs of the building.
The Berry-Lincoln Store, New Salem, Illinois


All bottles, hay forks, plows, and barrels were constructed in scale with the building and are correct in every detail. This particular model should be of great interest to students of the great Abraham Lincoln, as it the American people because this building shows the surroundings in which he worked as a young man.
The Interior of the Lincoln-Berry Store, New Salem, Illinois.


The Ann Rutledge Tavern
Of all the buildings in New Salem, the Ann Rutledge Tavern has perhaps the most sentimental value to the American people because this building was the home of Ann Rutledge. Lincoln occupied the room upstairs when he first became a citizen of the village of New Salem, Illinois. The model is an exact replica of the tavern as it stands in Illinois' New Salem today.
The Ann Rutledge Tavern, New Salem, Illinois.





Surrounding the Court was a series of twenty murals by the talented black American artist William Edouard Scott (1884-1964), a graduate of the School of the Art Institute. 
Artist William Edouard Scott At Work (1884-1964)


Scott was one of the first to depict the “New Negro” in an uplifting way by breaking away from the subjugating images of the past. The subjects of his murals ranged from Chicago’s first permanent settler in 1790 — Jean Baptiste Pointe de Sable — farming and trading with the local Indians, to Marian Anderson singing the Star-Spangled Banner at the Lincoln Memorial in Washington, D.C.  
ART — TANNER HALL — SOUTH
Tanner Hall Art Galleries at the American Negro Exposition, 1940.


In Tanner Hall, there are hung ten paintings by Henry Ossawa Tanner, the supreme artist of the Negro people—ten, which means there are more "Tanners" here than have ever been gathered together in one place, more than may ever again be seen at one-time side by side.

In the entire show are three hundred separate items selected from an original entry greater than five hundred. The jury was headed by Donald Cayton Rich of the Chicago Art Institute. 

Awards given for the finest entries were medal designs struck by Hale Woodruff, himself one of the best of modern painters and designers. The exhibit falls into seven natural groups listed below. Alonzo J. Aden, of Howard University, was curator.
"The Thankful Poor," Henry Ossawa Tanner, shown at the American Negro Exposition.



1. Memorial Exhibit. 
Paintings by Henry O. Tanner.
2. Early Painters.
Paintings by E. M. Bannister and William Duncanson.
3. Memorial Exhibits.
Malvin Gray Johnson, Albert A. Smith.
4. Haimon Foundation Collection of Contemporary Negro Artists.
5. Exposition Show.
Selection of contemporary Negro Art (Eastern and Western jury selections).
6. Exhibition of African Art.
From Schomburg Collection, N. Y.; Field Museum Loan Collection, Chicago; and Emory Ross Photographic Collection, N. Y.
7. Children's and School Art.
Works of New York Artists in New York Exhibit.
Candy manufacturer Charles "Carl" Frederick Gunther built the third Coliseum at 1513 South Wabash Avenue in 1899. He purchased the Richmond, Virginia, Libby Prison, constructed as a warehouse which became a Confederate prison during the Civil War. Gunther had it dismantled, shipped to Chicago on 132 railroad cars, and rebuilt it as the Libby Prison War Museum (1889-1897), which displayed memorabilia from the Civil War. After about a decade, the old prison was torn down, except for the castellated wall (seen here) that became part of the new Chicago Coliseum behind it.


The south hall of the Coliseum contained Tanner Hall, displaying 300 paintings and sculptures and billed as “the greatest collection of Negro art ever assembled.” 

It was named in honor of artist Henry Ossawa Tanner (1859-1937), regarded as the preeminent Negro artist of his time and the first to receive international acclaim. Ten of his paintings were displayed. 
Looking north in the Hall of Flags. The columns in the center surround the Court of Dioramas and a replica of Illinois' Lincoln Monument.


Also on display in the Hall, this limestone sculpture titled “Negro Mother and Child” was on display by Elizabeth Catlett, an African-American and Mexican artist. Completed as her master's degree thesis, the artwork won first place at the Exposition.
“Negro Mother and Child” first-place winner at the American Negro Exposition.





The Hall of Fame honored thirty-one outstanding Negroes and their contributions to art, entertainment, literature, industry, and science. Most were depicted in portraits by Persian artist Salvatore Salla. 

Among those celebrated were the agronomist George Washington Carver who discovered 300 industrial uses for the peanut; W.E.B. DuBois, the first black person to get a doctoral degree at Harvard University; the arctic explorer Matthew Henson; women’s leader Mary McLeod Bethune; Dr. Daniel Hale Williams who performed the first successful open-heart surgery; contralto Marian Anderson lauded by acclaimed conductor Arturo Toscanini as “the voice of the century”; labor leader A. Phillip Randolph; Richard Wright, whose novel “Native Son” was the first work of a black author selected by the Book of the Month Club; W.C. Handy, the father of the blues; architect Paul R. Williams at the time, the only Negro member of the American Institute of Architects; and boxing champion Joe Louis.

Live entertainment could be enjoyed in the intimate cabaret above Tanner Hall and in the theater in the north hall, which sat 4,000 people. Arna Bontemps and Langston Hughes co-wrote “Jubilee: Cavalcade of the Negro” a musical commissioned for the Exposition. The strained finances forced the exposition’s management to cancel acts that would have drawn large negro audiences like Hughes and Bontemps’ couldn’t be staged. 

Other productions included “Tropics After Dark” and a swing version of “Chimes of Normandy,” a popular French opera. Performers included Duke Ellington, baritone Paul Robeson, and dozens of dancers and choruses. Motion pictures, ranging from entertaining to educational, were screened regularly and included “The Negro in Education” produced by the Rockefeller Foundation.

The exposition’s managers were handicapped by the trade unions. The carpenters’ union charged $35,000 ($682,500 today) for installation after most of the exhibits were already built. The musicians union demanded $1,600 ($31,200 today) a week for a band that would have cost $600 a week.

Literature was another focus, and a special book, entitled Cavalcade of the American Negro, was produced by the Illinois Writers’ Project. Poet Margaret Walker, who became a prominent member of Chicago’s Black Renaissance, contributed a poem which began:

Come now, my brothers and citizens of America
and hear the strange singing of me, your brother,
and see the strange dancing of me, your daughter,
and know that I am you and you are me
and the two are as one in danger and in peace,
in plenty and in poverty,
in freedom forever,
in power, and glory and triumph.
I ask you, America,
is this not signing witness in your soul?
Who are you to deny me the right
to cast my vote in the streets of America
in the Senate halls of America?
Who are you to deny the right to speak?
I who am myself also America.
I who cleared your forests
and laid your thoroughfares.
Who are you to be presumptuous
to tell me where to ride,
and where to stand,
and where to sit?
Who are you to lynch the flesh of your flesh?
Who are you to say who shall live
and who shall die?
Who are you to tell me where to eat
and where to sleep?
Who are you, America but Me?

Every day of the Exposition was designated for a specific state, organization, or theme. Sundays were given over to various Christian denominations, from Baptist to Catholic.  

On August 21, the Pointe de Sable Memorial Society gave a program honoring Chicago’s first permanent settler. Originally made for the 1933-1934 World’s Fair, a replica of his cabin was reconstructed. 
A farmer and trader named Guarie had built this trading cabin and farmed the land on the west side of the Guarie River [north branch of the Chicago River] as early as 1778. It's not documented when Guarie moved. Jean Baptiste Pointe de Sable established “Eschikagou  , a settlement in 1790. He lived in the Guarie cabin (unsure if Guarie purchased it or vacated the cabin), farmed the land, raised pigs and chickens, grew corn and vegetables, and traded with local Indians.


The program opened with the signing of “Lift Every Voice and Sing,” noted as the “Negro National Anthem,” and featured State Representative Charles Jenkins as the main speaker. (Jenkins had introduced the bill resulting in the $75,000 state appropriation for the Exposition). 

The Chicago Defender, Chicago’s leading Black newspaper, sponsored a beauty contest to select Miss Bronze America. The winner, nineteen-year-old Miriam Ali, used her $300 prize to pay for her Illinois State Normal University tuition. 

The Exposition closed on September 2, 1940, with an elaborate program featuring the Democratic nominee for Vice President, Henry A. Wallace, as the keynote speaker (he promised a non-political speech and was elected Vice President two months later). Entertainment included the J. Wesley Jones chorus of 1,000 and selections by Paul Robeson. Organizers had hoped two million people would visit the Exposition, but It's been estimated that there were about 250,000 paid visitors.

Compiled by Dr. Neil Gale, Ph.D.

Monday, July 19, 2021

Chicago's Very Own, Bud Billiken's Day Parade History, Since 1929.


In historical writing and analysis, PRESENTISM introduces present-day ideas and perspectives into depictions or interpretations of the past. Presentism is a form of cultural bias that creates a distorted understanding of the subject matter. Reading modern notions of morality into the past is committing the error of presentism. Historical accounts are written by people and can be slanted, so I try my hardest to present fact-based and well-researched articles.

Facts don't require one's approval or acceptance.

I present [PG-13] articles without regard to race, color, political party, or religious beliefs, including Atheism, national origin, citizenship status, gender, LGBTQ+ status, disability, military status, or educational level. What I present are facts — NOT Alternative Facts — about the subject. You won't find articles or readers' comments that spread rumors, lies, hateful statements, and people instigating arguments or fights.

FOR HISTORICAL CLARITY
When I write about the INDIGENOUS PEOPLE, I follow this historical terminology:
  • The use of old commonly used terms, disrespectful today, i.e., REDMAN or REDMEN, SAVAGES, and HALF-BREED are explained in this article.
Writing about AFRICAN-AMERICAN history, I follow these race terms:
  • "NEGRO" was the term used until the mid-1960s.
  • "BLACK" started being used in the mid-1960s.
  • "AFRICAN-AMERICAN" [Afro-American] began usage in the late 1980s.

— PLEASE PRACTICE HISTORICISM 
THE INTERPRETATION OF THE PAST IN ITS OWN CONTEXT.
 


The Chicago Defender Newspaper was founded by Robert S. Abbot as a weekly periodical for the Chicagoland negro population in 1905.

Bud Billiken day was named by David W. Kellum, editor of the Defender Newspaper, specifically for "The Bud Billiken Children's Club," his page for children. Kellum used the pen name Bud Billiken.
David W. Kellum


David was born in 1903 in Mississippi. In 1917, when David Kellum was 14, a group of white kids attacked him in his hometown in Mississippi. That very night, David’s grandmother put him on a train to Chicago to live with an aunt in the north.

While in high school, David joined the Reserve Officers' Training Corps (ROTC) and became the first Negro Cadet Major in the program. He married Annie Mae Stewart in 1921. David attended Northwestern University's Medill School of Journalism in Evanston, Illinois, Chicago's north suburb. He graduated in 1923. 

Kellum accepted a job at the Chicago Defender newspaper in 1923. He asked the newspaper if he could print a children's column. He explained his idea. He thought that most children would jump at the chance to join a free club for people their own age. Their parent(s) would buy the Defender newspaper for their child, increasing sales.

A "Billiken" was thought to be a Chinese idol of good fortune (aka the Patron Saint of Children); "Bud" is short for "buddy" or "friend." The parade and picnic was Mr. Abbot's idea
as a way to thank the Newsies who sold Chicago Defender newspapers. 
The First Bud Billiken Day Celebration, August 11, 1929.
Kellum devoted much of his energy to educating children about unity. Kellum's fictional character, Bud Billiken, encouraged kids to be honest, listen to their parents, serve their communities, and treat all people with respect. Kellum wrote that Bud’s purpose was “to bring the children of the world closer together and show that all the world is kin.” He said that the club was “the only organization of this kind in the world.”
The 16th annual Bud Billiken Day celebration in Chicago,
on August 11, 1945. In less than a month WWII will
end on September 2, 1945.

By 1930, more than 65,000 kids had joined. The club connected kids with pen pals around the world. When Kellum's son received letters from friends in other countries, He told him, “This is the way it’s supposed to be.”
The Bud Billiken Club and the Chicago Defender newspaper sponsored a parade in 1929 that turned into an annual event for youngsters and their families.
Saturday, August 14, 2021, is Bud Billiken's 92nd Year.

The first mention of "Bud Billiken" in the Chicago Tribune:
"A program dedicated to Americanism has been arranged for the 50,000 Negroes expected to join in the 10th annual picnic sponsored by the Bud Billiken Club, an organization for children, on Saturday, August 10th in Washington Park. The ceremonies, which will be held near the swimming pool at 55th Street, will include patriotic addresses by Mayor Kelly and other civic leaders..."

"Preceding the picnic there will be a parade along South Park Way beginning at 11 o'clock. Led by Joe Lewis, the world's heavyweight boxing champion, the parade will go from 32nd street to 55th street and into the park. Refreshments for the children will be donated by local business leaders of the south-central district."
                                                                    —Chicago Tribune, Sunday, August 4, 1940.

In 1955, David married Kathelynea Ford. Over time, she showed David why she loved the Bahá’í Faith. Kellum joined the congregation in 1963. He started giving public speeches at 'Race Unity Day' events. Kellum held discussion groups at the Baháʼí House of Worship in Wilmette, Illinois. He served as chairman of the Chicago Spiritual Assembly, the governing council for the North Shore's Bahá’í community. 
Baháʼí House of Worship in Wilmette, Illinois, was built as a “gathering place for all humanity” by Canadian architect Louis Bourgeois in 1953.


David W. Kellum, the legendary 'Bud Billiken,' died in Rush-Presbyterian St. Lukes Medical Center in Chicago on Friday, March 20, 1981. He was 78. Kellum died after he developed pneumonia while in the hospital. He was admitted about two weeks earlier after he fractured his leg in a fall. Mr. Kellum is buried at Lincoln Cemetery in Blue Island, Illinois.

Kellum received numerous awards for community service over his lifetime.

The Bud Billiken Parade is still held every August, except in 2020 which was canceled due to COVID-19. It's attended by more than a million people now. 

FAMOUS ATTENDEES AT THE PARADE:
 Politicians: and civic leaders: Both Mayors Daley; the Rev. Jesse Jackson; Senator and as President Barack Obama, President Harry Truman; Chicago Mayor Harold Washington.
U.S. Senator Barack Obama walks with wife Michelle during the Bud Billiken Parade in 2006.
Entertainers: Roy Roger, James Brown, Duke Ellington, Billie Holiday, Aretha Franklin, Lena Horne, Chaka Khan, Spike Lee, L.L. Cool J, Diana Ross, and the Supremes, Oprah Winfrey, Donny Osmond, Queen Latifah, Tyler Perry.
The Bud Billiken Club Hosts Duke Ellington in 1933.
Athletes: Muhammad Ali, Michael Jordan, Joe Louis, former Olympian Jesse Owens and Floyd Patterson.
Former Chicago Alderman Charlie Chew, left, and boxer Muhammad Ali ride in the Bud Billiken Parade in 1975.
The Defender organized a variety of events for the Bud Billiken Club. Kellum was a director and Grand Marshal of the Bud Billiken Parade and Picnic. It grew to become the third-largest parade in the country next to the "Tournament of Roses" on New Years Day and "Macy's Thanksgiving Day Parade" in New York City.

Compiled by Dr. Neil Gale, Ph.D. 


Billiken Research. It was so confusing.
Along with the horseshoe, the rabbit's foot, and the four-leaf clover, the Billiken is one of America's favorite good-luck pieces. Those who think it is only an Alaskan souvenir made by Eskimo carvers will be surprised to learn that it originated in Kansas City, Missouri—not Alaska—and that it is still being made in media other than ivory elsewhere in the world.

On October 6, 1908, Florence Pretz, an art teacher and illustrator, was given a seven-year patent for her "design for an image," but the name "Billiken" is not mentioned. Despite numerous inquiries, I have been unable to learn what it means or who named it. Possibly Miss Pretz left the naming up to the principal manufacturers of Billiken objects, The Billiken Company of Chicago, The Craftsman's Guild, and the Billiken Sales Co., all of whom used the date and patent number of Miss Pretz's invention on their objects. 
The Billiken Company of Chicago Token - Carry The Luck In Your Pocket.

I saw my first Billiken in Nome in 1945, but no one could tell me its history or origin ("It's something the Eskimos always made," was a common remark) until 10 years later when my fieldwork in contemporary ivory carving introduced me to Big Mike Kazingnuk, a Little Diomede Island man. Big Mike told me that his brother-in-law, Happy Jack, or Angokwazhuk, the famous ivory carver of Nome's early days, had made the first ivory Billiken in 1909 at the suggestion of a merchant who was called Kopturok ("Big Head") by the Eskimos. 

Happy Jack had copied it from a figurine brought from "the States" that summer. This information clearly established that the Billiken was not a traditional Eskimo object, but there remained the mystery of its origin. A trip to a Seattle antique shop only a few weeks later solved this final problem when I found one of the original figurines, a cast-iron bank. The number 39603 on the back of my discovery led to Miss Pretz's patent and her identity as the creator of the Billiken. 


My interest in the Billiken had begun merely as an inquiry into one of the enduring and staple items of Eskimo ivory repertoire but continued on as a fever of collecting original Billikens and their later-day copies from the United States, Germany, Czechoslovakia, and Japan, and of tracking down all available information, I could about it. As I saw more and more Billikens, it seemed remarkable that so many of the physical characteristics and meanings of the original invention had been retained over such a long time span and in so many media. Thus I set out to compile a history of this unique example of American folk superstition. However, I must confess that I have never been overly fond of the Billiken itself. 

Unlike Rose O'Neil, who designed the related kewpie figurine, Miss Pretz wrote nothing to my knowledge about the Billiken. Still, she obviously had borrowed the shape from an Asian figure, possibly a Buddha or one of the many Taoist gods. However, her illustrations for children's books include pixy-like figures similar to the "Brownies" that were invented by Palmer Cox in 1887, and these brownie-like figures, which floated on oak leaves or nestled on downy tree trunks look very much like her own tour-de-force, the Billiken.
Billiken sketch by Florence Pretz. Miss Florence Pretz sketch by Marguerite Martyn, 1909.


THE ORIGINAL BILLIKENS
When Happy Jack made his first ivory Billiken in 1909, the commercial ones were at the height of their success—having taken the country by storm—but by 1912, they had plunged to oblivion. Original Billikens were made into a variety of forms: bisque dolls, clay incense burners, marshmallow candies, and cardboard jigsaw puzzles and postcards. There were metal banks, hatpins, watch fobs, and belt buckles, and glass bottles, and salt and pepper shakers. A coin-like token had a Billiken in the center with "Grin and Begin to Win" printed around the edge. Young women set plaster-of-paris or alabaster Billikens on their dressers for good luck and said, when things went wrong, "Don't blame me, blame the Billiken." The Billiken was celebrated in the songs "The Billiken Man" and "Uncle Josh Gets A Billiken," and dances with Billiken dolls were performed on stage.

Blanche Ring sings "The Billiken Man" (1909).

"Uncle Josh Gets A Billiken" by Cal Stewart, 1909.

Other similar objects, like the kewpie doll, Gobbo, Silligan ("God of Laughter"), Joss, Billycan, and the subsequent "Billikant," which flooded the market around that time, apparently were inspired by Miss Pretz's Billiken. 

The Kewpie Doll was copyrighted by Rose O'Neil in 1909—a year after Miss Pretz's Billiken—and her kewpie trademark was not taken out until 1913. Miss O'Neil also designed a cheerful figurine that she called Buddha Ho-Ho. 

Gobbo, a cherubic figurine with a tilting head, a huge smile, and fat hands resting on fat knees, was made to be placed on an automobile radiator cap. An advertisement in The Scientific American for May 15, 1909, said, "THIS IS THE MASCOT that has brought good luck to the Maxwell during the entire 10,000 mile non-stop engine run. Attach one to your radiator cap, and you will have no hoodoo." 

Silligan and Billycan apparently were names and objects changed merely enough not to infringe on the original copyright. 

Joss was a seated figurine, skull cap on its head and a pigtail down its back, with hands clasping drawn-up knees. It was patented by the Florentine Alabaster Co. of Chicago the same year as the Billiken, and one writer on dolls thinks that this figurine was the inspiration for the Billiken, but it may have been the other way around. The name, Joss, was merely a pidgin English corruption of the Portuguese word for god and referred to Chinese gods and shrines in general.

Slogans and verses were distributed with the original Billiken to advertise its magical qualities, thereby increasing its sales. These ads and verses suggested that placing faith in this man-made object could easily work wonderful changes in one's life, but its poor record as a manipulator of destiny may have had something to do with its short life outside Alaska. Occasionally it has been suggested that the Billiken performed the same function as the traditional Eskimo amulet, but the "luck" that was supposed to emanate from the possession and manipulation of the Billiken was not at all comparable to the old Eskimo custom of wearing amulets, which were protective devices to keep away bad or undesirable spirits.

Slogans that were associated with the original Billiken were "The God of Things as They Ought to Be" (a reinterpretation of Kipling's L'Envoi: "Shall draw the Thing as he sees It for the God of Things as They Are!"); "Grin and Win"; and just plain "Good Luck."

Some pretty bad verses were printed for distribution with both the original four-inch high, red-headed alabaster figurine and the soft-bodied doll with the Billiken face. The leaflets containing these verses are now very rare, but I found some that had been pasted to old postcards, which, when steamed off, told me considerably more about the advertising schemes for the Billiken.

One of the leaflets has an eight-line poem on one side and an explanation of the miraculous Billiken on the other. This leaflet calls the Billiken "The Good-Luck God" in addition to the "God of Things as They Ought to Be," and its owner is instructed to "Tickle His Toes and See Him Smile." The Billiken was also billed as an amateur psychiatrist, as he was "A Sure Cure for [listed]: The Blues, That Solemn Feeling, The Grouch, The Hoodoo Germ, Hard-Luck Melancholia, The Down-and-Out Bacillus." The recommended "dose" to make life rosy again was "One smile every ten minutes."

Another leaflet, also with a poem on one side, declared in 1908 (when the Billiken had scarcely begun its life) that "the country is ringing with stories of men and women who claim that Billiken has turned the tide for them and opened the way to wonderful strokes of fortune." Furthermore, it gave the comforting information that "He throws a spell over you that has the same effect as mental healing. You feel that you can do anything—and back of all achievement lies confidence. That is why Billiken brings luck." It further added that "Billiken is not sold. That would break his spell. He is loaned to you for 100 years for a hundred cents, paid in advance."

The verses held promise of great expectations. One exploited a "happy" theme, and another, a "lucky" theme. The two verses were also used together as one poem:

I am the God of Happiness,
I simply make you smile,
I prove that life's worth living
And that everything's worth while;
I force the failure to his feet
And make the growler grin,
I am the God of Happiness,
My name is Billiken.

I am the God of Luckiness,
Observe my twinkling eye—
Success is sure to follow those
Who keep me closely by;
I make men fat and healthy
Who were quarrelsome and thin;
I am the God of Luckiness,
My name is Billiken.

One of the verses printed on the doll's box also contained the familiar lucky theme, embodied, however, in even more forgettable poetry:

I'm Billiken whose lucky grin
Makes gloom run out and joy run in
I'm fond of little boys and girls
I love to nestle 'gainst their curls
And so that it could be arranged
Into a doll myself I've changed.

The Billiken doll has the earliest known patent on a complete doll (July 22, 1909) with a "Can't Break 'Em" head of a substance invented by Solomon Hoffman and used on numerous dolls at that time.

Postcards were printed with drawings of the Billiken and with one or more of the various slogans or verses. A favorite couplet that was also used beneath the picture of a Billiken on the box cover for a Billiken jigsaw puzzle was:

As long as I smile at you
bad luck can't harm you.

The Gobbo radiator cap was also advertised with information written in the form of a poem:

The smiling god of good fortune,
The original divinity of optimism,
Whose cheerful countenance
Brings good luck
And happy days to all who
Observe this rule of life:
"BE CHEERFUL AND YOU WILL BE RICH IN EVERYTHING."

IVORY BILLIKENS
Early 20th Century
carved Ivory Billiken
from Alaska.
The first Billikens in ivory were made to carry in the pocket or display on a table, but they were later made into a great variety as the original Billikens. I have seen Billiken gavels, salt, and pepper shakers, paper knives, pipes, cigar and cigarette holders, keyrings, cocktail picks, handles for bottle openers, lariat ties, pendants, cuff links, earrings, zipper pulls, pickle forks, tie tacks, pawns in an ivory chess set, and links in necklaces, bracelets, and watch bands. They have also been made in bas relief on several objects like cribbage boards and napkin rings. 

During World War II, men stationed at Marks Field across the Snake River from Nome often commissioned carvers to carry out their ideas about souvenirs, among which were the Milliken (a female Billiken) and the "Billiken in a barrel." The latter had a movable penis that popped out above the top of the barrel when the Billiken, which was fastened to the barrel with a lacework of rubber bands, was raised. 

The diagnostic features of the original Billiken have endured in ivory to this day: the grinning mouth, peaked hair, large eyes, jaunty eyebrows, hands plastered to the sides of the body, and feet stuck straight out in front. However, since Eskimos were unable to make the Billikens in molds like the original ones and had to carve within the limitations of walrus tusk ivory-and often in a hurry, they devised stylized gashes or dots for the fingers, toes, nostrils, eyebrows, mouth, nipples, and navel. These features were often colored with India ink. The head was pointed to represent the original peaked hair. These characteristics were retained for many years, no matter whether the Billiken was big or tiny, fat or thin until commercial carvers in Seattle began to make Billikens from sperm whale teeth to send back to Alaska for sale. The pointed bent shape of the sperm whale tooth dictated a willowy creature without ears and with an elongated and peaked head. This style has recently been adopted by a few Alaskan carvers in walrus ivory. Another new and quite different interpretation of an ivory Billiken has extremely large ears and pronounced legs in a sitting position, almost like the old Joss figurine. Other variations are constantly tried—like the Milliken-Billiken back to back and a Billiken with a bright red Tam-O-Shanter—but few succeed. The carver finds that it is easier to carve the old-style Billiken, which the tourists prefer anyway. The Canadian Eskimo's success in soapstone sculpture after 1945 spurred carvers both in Alaska and Seattle to make Billikens in stone. 

Many of the old beliefs surrounding the Billiken have continued to this day, although the popular Alaskan superstition of rubbing the Billiken's stomach while making a wish was not devised by the early writers of Billiken slogans and verses but was probably borrowed later from the beliefs of Oriental Buddha-like figurines that were made as gift and souvenir items, also to bring good luck and happiness. The most common is the hotei (or hoti) figurine, made as statues or jewelry. Hotei is a standing figure with a huge drooping stomach; its arms are upraised, and it appears to be laughing uproariously. Advertisements for the hotei say that a person will have good fortune all day long if his belly is rubbed. 

Popular good-luck pieces in Hawaiian gift shops are similar gods of "happiness" and "good luck." They are quite unlike the Billiken in appearance, but the ideas connected with them are strikingly similar to those of the Billiken today. Made of lava, the two most common are Hauoli Akua (Happy God) and Akaaka, also a "happy god." Directions that accompany both of them say that happiness comes by rubbing the tummy. 

A popular belief in Nome during the 1940s and 1950s was a reinterpretation of the original "loan" of the Billiken for a hundred cents: an owner of a Billiken will have small luck if he purchased one himself, but considerably more luck if he received one as a gift. However, if a person wanted superlative luck, a Billiken had to be stolen. (At last report, I heard that this procedure had gone out of vogue.) 

Alaskan storekeepers have devised many verses over the years for brochures to accompany the ivory Billiken. A verse in the 1950 catalog brochure of a Nome curio shop said: 

Rub his tummy or tickle his toes,
You'll have good luck so the story goes.

The same catalog featured an erroneous story that the Billiken had been copied after a big wooden Billiken on Big Diomede Island. This publicity helped considerably to spread the false information that the Billiken had been a traditional Eskimo object. The wooden statue referred to actually existed but was a large driftwood stump carved into a face, which was fed a small amount of food whenever a person passed it so that its spirit would continue to provide good hunting.

FURTHER BORROWING OF THE BILLIKEN
The Alaskan Eskimo carver was not the only one to borrow the idea of the original Billiken. At the height of its popularity, it was also used as an emblem, trademark, and name by various enterprises, organizations, and publications. One of its earliest uses was as the patron saint for the Alaska-Yukon-Pacific Exposition in Seattle in 1909. 

In 1910 or 1911, the name became attached to the St. Louis University athletic teams when a fan put a picture of a Billiken in a campus hangout near the athletic field. Seeing a resemblance to the popular athletic director, John Bender, the public began calling the teams "Bender's Billikens. 

In 1910, an Ohio man named William I. Kin published a philatelic magazine, Billikens, the spelling with the ending -in resulting from the coincidence of his own name. This misspelling was deliberate, but others like "Chuck's Billiken Gift shop" in Nome in the 1960s; The Billiken '49er, the official publication of the Billiken Chapter of the National Secretaries Association (Anchorage); and The Billiken Courier, an espionage novel of 1958 by T. C. Lewellen are unintentional misspellings. 

In 1911, "The Royal Order of Jesters" was founded by a group of Shriners en route to a convention in Honolulu. They adopted the Billiken as their symbol and the phrase "Mirth is King" as their slogan. A Shriner must contribute many years' work to their philanthropic programs to be invited into the Membership of the Jesters. By the 1960s, the origin of their emblem had been forgotten, and one of its members, becoming curious, asked many members and wrote to numerous museums without finding information. Finally, he discovered my article in the Alaska Sportsman (September 1960) and read the section about the figurine in my book Artists of the Tundra and the Sea. In 1968, he bound copies of his correspondence and information about the Billiken into a report, which he presented to the Aloha Court in Honolulu for distribution to other courts. 

The Jesters recently copyrighted the Billiken, which members can purchase as gold-plated jewelry and statuettes, often with a crown on its head (i.e., "Mirth is King") and green glass eyes and a red glass navel.  

After a period of obscurity on the commercial market, the Billiken gradually reappeared, and many of the revivals—especially the hideous ceramic statuettes, banks, and salt and pepper shakers made in Japan—were probably copied after the Alaskan ivory Billiken. Many amateur sculptors have also tried their hand at making Billikens in wood, clay, soap, and ivory, and commercial companies in Japan, Europe, and the United States are continuing the output in a variety of forms. Some of the recent ones illustrated in this article: beads, apparently made in Czechoslovakia just before World War II; the Billiken-billikant figurines, which are very free interpretations of the originals; the concrete Billiken bought in Richmond, Virginia in 1970; the tin mold, in Chicago in 1972; and the two sterling silver charms, purchased at the Seattle-Tacoma Airport in 1964 and 1973. I also have a gold-colored metal bank, which had been copied from the original by a Paris, Illinois, firm in 1973. 

In 1920, a literary magazine, Billiken; revista illustrada, began publication in Caracas, Venezuela, with Lucas Manzano as editor, and continued until about 1946. Many whimsical Billikens with arms and legs were drawn throughout the magazine in each issue. 

In 1929, "Bud Billiken" became the "mythical saint" or godfather of black children when the Billiken Club for Chicago Children was founded. A parade and a picnic have been an annual event in August ever since. In 1968, 40 floats, 12 brass bands, eight drum and bugle corps, and 100 cars participated in the parade sponsored by the Chicago Defender Charities. A feature of the parade was marching on the newly-named Dr. Martin Luther King Jr. Drive. 

Over the years, other institutions and organizations have adopted the Billiken name, such as the Billiken Lounge (Fairbanks), Billiken Ski Club (Seattle), and Billiken Theater (Anchorage). There are even children's shoes called Billikens. 

Probably the greatest heights to which a Billiken has soared was the top man on a totem pole illustrated on the cover of a Bureau of Indian Affairs pamphlet, "Indians, Eskimos, and Aleuts of Alaska" (1966). This combination of figures on a totem pole had also been reported in the April 1959 issue of the Alaska Sportsman as having been carved by one of its readers in New Hampshire. It is understandable why a nostalgic Alaskan might carve such a pole, but what right does a Missouri Billiken have to be on a Tlingit Indian totem pole in a booklet that is supposed to contain authentic information about Alaskan Natives? 

But this is scarcely less bizarre than the place of the Billiken in the folklore of the Chukchi people of Siberia. In 1953, V. V. Antropova illustrated three ivory Billikens in her monograph, "Survey of Chukchi and Eskimo Carving," and in 1964, E. P. Orlova, four more in her book, Chukchi, Koryak, Eskimo, and Aleut Bone Carving. Called "pelikens" in Russian, these Billikens look exactly like the Alaskan-carved ones, and well they might, because this figurine was introduced to the Eskimos of Uelen, Siberia, less than 40 miles from Little Diomede Island, by Alaskan Eskimos shortly after 1909. But I had not realized how firmly the Billiken had become a part of the cosmic beliefs and carving repertoire of the Siberians until I read a short story, "The Sea Lion" by Yuri Rythkeu a Chukchi writer born in Chukotka.

The story concerns a young Chukchi girl, Emul, who, though offered a scholarship to a teachers college in Anadyr, had remained at home among her people, working as a waitress. Her father had been chairman of the local soviet, and her mother was head of a commission organized to abolish their old ways, but after World War II, her father lost his job, and the people resisted the new ways and had returned to their old way of living. 

When her grandfather died, Emul finished carving a number of ivory "idols" (Billikens), which had already been paid for. This figurine, it is explained, was a very popular souvenir: a "fat little god with screwed-up eyes [that] stood on shelves and desks and . . . even clipped to the ears of fashionable women." And, according to Chukchi mythology, this figurine originally had been used by every hunter who hung it on his hunting gear "so that everything bad in him would pass into the idol." That was quite a responsibility for a Billiken from Missouri. 

One day a young archeologist asked Emul to make him a dozen "idols" to take back to Leningrad. "It will be something to remind me of Chukotka and you," he said, " . . . carve me something that will make me want to come back again." 

But his words and something inside Emul prevented her from making the idol. Instead, she carved a sea lion—a rarity in that part of the country, but which she had once seen—with her whole mind and heart. When finished, it was a work of art like a walrus tusk engraved with beautiful scenes, which she had once found buried in her grandfather's toolbox, quite unlike the boring, monotonous "idols." 

The young man was sorely disappointed when he got the sea lion instead of the Billikens and asked Emul, "How will I be able to show my face in Leningrad without any?" Emul fled out to the tundra and to the cliffs of the sea as the ship prepared to take the young man and the sea lion away, but after her tears of bitterness had dried, she discovered that the gift of seeing things in their true perspective had been restored to her, and so she went home, renewed. 

This story, too, puts the Billiken in its proper Alaskan perspective because of all objects made by the Eskimo carver. Few present less of a challenge to make, except possibly how best to use small bits of ivory. Despite the contemporary carver's reluctance to try innovations—mainly because of economic reasons—carving the Billiken is regarded only as a necessity to make ends meet. The Billiken is really a caricature of the carver himself, but to the tourist, few souvenirs so readily connote "Alaska" even though it is a cartoon.

Published in The Alaska Journal, Winter 1974. 
Edited by Dr. Neil Gale, Ph.D.