Preface
Ten years ago, when I was working in the record room of Eastern Mennonite Missions (EMM), an agency supported primarily by Lancaster Mennonite Conference congregations in Pennsylvania, I encountered a photo that grabbed my attention (see figure 1).
It was most likely taken by volunteer host Anna Denlinger to help promote the Childrens Visitation Program, an initiative begun on October 11, 1949, to bringin the now dated and problematic language of the daycolored children of our city missions into church member homes. The program copied the much older and larger initiative known as the Herald Tribune Fresh Air Fund or the Friendly Town Program. The Fresh Air Fund had since 1877 brought children from New York City to the country and suburbs for one- to two-week summer vacations at little or no cost to the children or their parents. Dozens of cities along the Eastern Seaboard, the Midwest, and some portions of the West Coast had replicated the model, and by 1962 well over a million children had participated. Urban congregations, social service agencies, settlement houses, and other nonprofit organizations vetted the children while rural churches, civic organizations, and womens groups organized the home stays and camp visits. Although originally designed to restore malnourished white ethnic children to health, by the early 1970s white hosts and African American and Latino guests dominated the program. The Lancaster-based initiative had focused on African American and Latino children from its inception.
But it was the image itself that arrested me. When I first saw the photo, I wondered how such an event came to pass. Who had proposed sending African American children from the city to spend time with white people in the country? Why was the girl so young? Where were her parents? What motivated the white hosts to flock in such large numbers to the pickup point? What was awry? What caused the expressions of consternation? Had the young girls hosts failed to show up? Were the white adults and the girl simply uncomfortable being photographed? And why were the girls eyes closed? Was she imagining a more familiar place than the one where a crowd of religiously garbed white women and childrenalong with one man, out in front, holding some documenthovered around her? I set out to discover more.
FIGURE 1. Edith and John Boll of Easter Mennonite Missions with unidentified Fresh Air participant at Lancaster City, Pennsylvania, train station, circa late 1950s. Used by permission of Eastern Mennonite Missions, Salunga, PA.
As I began to present my initial findings at conferences and public lectures, I often featured this photo. Every time I presented my research, without exception, someone in the audience had either hosted a Fresh Air child or had been one. Often, both former hosts and guests came up to me after a talk. The vast majority of the hosts expressed positive memories about picking up their guests at train stations like the one featured in the photo. However, the former Fresh Air children spoke with far more ambivalence. Some shed tears because of the feelings evoked by their Fresh Air memories; a few grew quite angry as they recalled insults and indignities like the ID tag draped around the girls neck. One Fresh Air child said such tags made her feel like she was the subject of a slave auction; others expressed gratitude for their hosts generosity even while raising questions about the programs disparagement of the city.
Reactions to my first forays into writing about Fresh Air were likewise mixed. Some readers found the research fascinating and sent me photographs and newspaper clippings from Fresh Air programs in their communities. Others found my critical stance unfair. A few reprimanded me for writing about the program at all because they felt it was just too important of a resource to bring under academic scrutiny. But the vast majority of readers wanted to know more.
So I kept on writing. I continued to travel to archives and interview participants. This book is the result of a decades worth of research that began when I first encountered that photo in the EMM record room.
As I near the completion of this book, I realize that I know much more about the white people featured in the photo than I do about the African American girl. I do not know exactly when it was taken, but most probably in the late 1950s. Although I do not know the names of the white crowd members, I do know that John Boll, a Mennonite farmer and businessman from Manheim, Pennsylvania, holds papers in his hands as his wife, Edith Boll, cradles one of their children in her arms. Like many white Mennonites in southeastern Pennsylvania, the Bolls hosted children connected to Mennonite urban congregations. However, I know much less about the Fresh Air girl. She appears to be fairly youngperhaps seven or eightalthough not as young as some participants. I do know that the photo was taken at the train station in Lancaster, Pennsylvania, soon after her arrival from New York City. The tag around her neck indicates that she has been labeled for pickup at a location far removed from friends and family who could identify her on sight. I have not been able to discover her name.
Hundreds of thousands of children like the girl featured in this photo spent summer vacations away from their families in ventures fueled by anecdotes alone. All those involved in promoting and organizing the programs asserted that a two-week stay in the country had a meaningful impact on the life of a city child. However, these promoters used only anecdotes and carefully crafted stories to defend their practice. At no point between 1939 and 1979 did any of the programs present convincing, research-based evidence that the programs improved childrens lives. The assumption that fourteen days of interracial connection had enough power to transform the lives of children had widespread support but little empirical grounding.
The white volunteers pictured in the photo represent the rural and suburban residents who hosted Fresh Air children for decades and saw themselves as champions of the downtrodden. Through the 1940s, many hosts participated in order to offer a simple act of charity to white ethnic children of city tenements. Beginning in the 1950s, many more signed on to host an African American, Asian American, or Latino child as part of a massive, widespread race relations effort. During the height of the Cold War, still others sought to take part inas Fresh Air Fund administrator Bud Lewis came to call itan experiment in the
The photo thus captures a multilayered moment. On one level, the photo depicts a local group of charitable, white Pennsylvania Mennonites hosting a destitute, black urban child. Yet the photo also reveals the inner workings of an interlocking array of white-led, child-centered institutions intent on ending poverty and racism through one-on-one acts of charity. At the same time, the photo illustrates an example of national white neoliberalism in the latter half of the twentieth century, one focused on privatization, minimal government, and reduced appropriations for social services. This book explores all three levels of the Fresh Air story: the local, the institutional, and the national.
When I first encountered this photo of the Fresh Air girl surrounded by well-meaning white people, I was not just intrigued; I was also discomfited. I was left unsure about how I felt about the photo. Should I excoriate it as did many critics in the 1960s and 1970s as yet another example of the paternalistic excess of nave white people wanting so desperately to do something about the state of race relations in America but lacking the will and resourceswhether social, historical, or politicalto offer a more nuanced response? Should I draw attention to the deliberate separation of child from parent? Should I ask for pity for the black girl, as did most of the white boosters involved in the programs? Should I highlight the courage, fortitude, and creativity of the children who learned how to negotiate racial boundaries at a very young age? Or should I ignore the photo and focus instead on happier images that affirm the kindness of white hosts who took black and brown children into their homes?