S6:E7 Kanawha County Textbook War

by | Jul 30, 2024 | Episodes | 0 comments

The shocking true story of how a school board meeting in West Virginia embodied a debate over textbooks

In 1974, Alice Moore was a member of the school board in Kanawha County, West Virginia. The board met to hear the recommendations of the textbook committee and approve them. But Alice protested when she read a portion from the Autobiography of Malcolm X, which thanked Allah for preventing Malcolm X from being a black Christian. From there they uncovered a number of potentially offensive texts, some because of language, others because of discussions of rape. Race was likely a factor as well, though Moore denied it.

A disagreement about textbooks becomes a war

Local pastors decried what they saw as secularism and humanism creeping into public schools. Parents blocked school buses, and others kept their children at home. Soon, there were fights, and dynamite was used to blow up school buildings. What started as a disagreement over books erupted into an all-out war. One that echoed in other parts of the country at the same time as families wrestled with changes in education.

Sources:

Discussion Questions:

  • Have you heard of the textbook war?
  • What did you think of the passage from “Soul on Ice”? Should it be read by senior students headed for college? What about other students?
  • Who should decide what gets taught in local school districts? How about nationally?
  • How did Alice Moore and others act appropriately? How about inappropriately?
  • The KKK and John Birch Society show up a few times this season, often opportunistically. Does their appearance automatically smear all participants as racist?
  • What else was going on in 1974 that could have escalated the panic of the era?

Transcript (Note: Transcripts may not be accurate)

This episode is part of a long series exploring how some Christians in the US tied themselves to the Republican Party. It can stand on its own, but when you’re done, go back to the beginning of season six for more context. Also, in a few minutes I’ll be discussing a book that contains violence toward women. It won’t be graphic, but it may not be appropriate for the little ones. We will also mention public school education about reproduction. Hint hint. Okay, here goes.

What could be more banal than a school board meeting?

On April 11, 1974, the school board assembled in Kanawha County, West Virginia1. That day, their goal was to approve a slate of new textbooks and supplementary materials for the 125 public schools in the county2. Four members of the board were men, one was a woman. That was Alice Moore.

She ran for a seat on the school board after, according to her, she discovered that the district’s comprehensive sexual education course wasn’t just about sex ed. It discussed how to think, feel, and act, and questioned kids about their relationship with their parents3. Despite her complaints, the superintendent didn’t make any changes. So she ran for the job and won.

Here she was. At a hearing about books. A group of experts had been established with the goal of bringing in more diverse ideas and opinions. Alice looked over their recommendation… and something stood out. A call for “dialectology”, encouraging students to speak naturally and in their own dialect in the classroom4. Alice found this objectionable, saying she would not tolerate “dem” and “dat” being used in place of “them” and “that”5. Kanawha had a combination of towns and rural areas, places where people may not speak proper English. In her mind, “dialectology” was another way to bring liberalism into the schools6.

Still, when the vote came around, she agreed to approve the books.

The timeline is a bit fuzzy, but according to Moore, at the meeting, her husband approached her to show what kind of books she had just approved. One, The Autobiography of Malcolm X, contained this phrase:

MALCOLM X: “All praise is due to Allah that I moved to Boston when I did. If I hadn’t, I’d be a brainwashed black Christian.”7

Moore was shocked. What had she just approved? That short quote packs a real punch. First, praise to a god different than the one worshipped by the religious people of the area. It also referred to black Christians as brainwashed. It both denigrated Christianity and African Americans who believe in Jesus. Alice objected, saying she wanted all of the approved texts delivered to her house. Something like 300 books8.

What followed went far beyond a disagreement. Within months, the county was in an uproar. People boycotted the schools, snipers fired on school busses, and buildings were dynamited. This battle over words on paper touched something deep in the American psyche, something that had been building for years. Posing big questions. When, if ever, should students be exposed to objectionable material discussing rape? Murder? Moral relativism? Or differing opinions about religion or the founding of the United States?

This was Kanawha County. And it was about to go to war.

You’re listening to the show that uses journalistic tools to look inside the Christian Church. We press “pause” on the culture wars in order to explore how we got here and how we can do better. I’m Chris Staron. This is Truce.

This season we’re taking a look at how some evangelical Christians in the United States tied themselves to the Republican Party. One thing I’ve noticed over the last year or so reading about this topic is that people tend to look for a silver bullet. That one moment or topic that catalyzed Christians around the Republican Party. It’s about race, or backlash against feminism and gay rights, reliance on conspiracy theories, societal tumult, fear of the end times, tax breaks, who gets to educate our children or economics. The only problem is… there isn’t one easy answer. In truth, each of those things contributed, often at the same exact time. Each of them warrants exploration. So for the next several episodes, we’re going to pull apart these different forces. Because they are all important. You’ll notice that it will be hard for me to go in chronological order because many of these movements happened in the same decade – the 1970s. So we’re going to go through them topically and then tie it all together.

Okay, so let’s begin with a little brain exercise. What is the purpose of public schools? Seems easy, right? To teach kids how to read, write, learn history, do math. But what are our greater goals as a society? One thing is that an educated populace creates jobs and allows us to compete with other nations. As I covered earlier this season, that’s why we invested so heavily in colleges, universities, and community colleges in the 1950s and 60s. To beat the communists. But there are other advantages, right? In a democratic republic like the US, we want our citizens to have a basic understanding of how their government functions. What we are as a country. Those kids are going to grow up and vote someday.

Others would argue that it prepares young people for adulthood. It lifts poor people out of poverty, thereby decreasing the number of people seeking government aid. It also teaches us to be citizens of a nation. Maybe even to learn our founding myths, which builds patriotism. That patriotism leads some to serve their country in the military or by holding political office. There are all kinds of reasons why we do what we do. If you think of more, find the show on social media and let’s discuss.

Public schools in the US were advocated for by the early Puritans. Thomas Jefferson, James Madison, and George Washington all called for them9. But by the 1840s there were only a handful open, and only in communities that could afford them10. That doesn’t exactly work with the American ethos of equality, where anyone from any background can rise to do great things. Advocates pushed for decades to establish free schooling to every child, but it wasn’t until 1918 that schooling was mandated for all children through elementary grades11, though they were still allowed to be segregated. Imagine that! Kids in the US have only been required to get an education for just over a hundred years. I think the timing is integral. It was right at the end of the progressive era in the United States, where women would get the right to vote, prohibition was in the air, the pure foods movement, labor laws. The country in the nineteen-teens was caught up in this desire to make our world better through legislation.

But as we covered last season, there were other forces at work as well. Premillennialism and dispensationalism took off, telling certain Christians that history trends toward destruction, but so does the church. Instead of, “we can make the world better through good laws”, this interpretation of the Bible predicts some pretty heinous persecution for Christians. To boot, their interpretation of Revelation 13 predicts that an evil being is going to rule over a one-world government in the end times. That person will persecute Christians.

REVELATION 13:7: “It was also given to him to make war with the saints and to overcome them, and authority was given to him over every tribe, people, language, and nation.”12

That may seem tangential, but remember that premillennialist dispensationalists at this time are on the lookout for a one-world government, which makes some of them distrustful of government in general. It might be worth noting once more that this does not go for all Christians. Not even all evangelicals take this interpretation. But it was spreading. Two years after the law for all kids to attend school, the League of Nations was created, the precursor to the United Nations13. You know…a united body bringing together lots of world powers. To some Christians, not all, this looked like a one-world government. And the American government was expecting more and more of its people now that it required them to educate their children. The government was entering the household and impacting children.

It wasn’t until the Supreme Court case Brown v. Board of Education of 1954 that all public schools were supposed to be integrated14. Though, this turned out to be difficult to enforce, especially in racist areas. Then in 1962, the US Supreme Court made it illegal to offer a prescribed prayer in public schools (we covered that last episode) and one year later it did the same for Bible reading15. Among some evangelical Christians, including Alice Moore, it seemed that the United States was trying to push God out of the public square. This just two decades after God was added to the money, our pledge of allegiance, the founding of the National Day of Prayer, the National Prayer Breakfast, and the erection of monuments to the Ten Commandments. It seemed like public Christianity was on the outs.

Mix that with the tumult of 1974. When the school board reconvened to hear objections to the book chosen in Kanawha County. It was the middle of the Watergate scandal. Two months before Nixon’s resignation. The aftermath of an oil crisis. The Troubles in Ireland. Airline hijackings. Rising crime.

That’s important to understanding what’s about to happen at this school board meeting. Sometimes all of these changes, these pressures, build up. Waiting for a moment of catharsis.

On June 27, 1974, when they reconvened during a heavy downpour, the world was going through a lot of major changes16. About 2,000 people tried to squeeze into the building, but many stood outside in the rain17. Two thousand people for a school board meeting! A preacher friendly to Alice Moore spoke against a book that was chosen for high school seniors, Soul on Ice, by Black Panther Eldridge Cleaver. By the way, this next section discusses the topic of rape.

I want to read a section of the text to you. Because out of context it will seem like Alice Moore and her supporters are racist hicks wound too tightly. By getting a little taste of this, it may deepen your understanding of what they were working with. Okay, so, early in the book, Cleaver writes about Voltaire and learning to hate capitalism thanks to the writings of Karl Marx. Already a red flag for conservative people engaged in the Cold War. One page later, he writes about his past of sexual violence18.

ELDRIDGE: “Somehow I arrived at the conclusion that, as a matter of principle, it was of paramount importance for me to have an antagonistic, ruthless attitude toward white women.”

CHRIS: He continues a few lines later…

ELDRIDGE: “I became a rapist. To refine my technique and modus Operandi, I started out by practicing on black girls in the ghetto– in the black ghetto where dark and vicious deeds appear not as aberrations or deviations from the norm, but as part of the sufficiency of the Evil of a day—and when I considered myself smooth enough, I crossed the tracks and sought out white prey.”

CHRIS: A little further down…

ELDRIDGE: “Rape was an insurrectionary act. It delighted me that I was defying and trampling upon the white man’s law, upon his system of values, and that I was defiling his women.”19

CHRIS: Okay, how do you feel about this? To be clear, Cleaver goes on to repent for what he did20. It’s a meditation on unchecked hatred, for which he seeks forgiveness. But… do you want your high school senior reading about a man purposefully going out and raping women because of their race? Saying that its easier to rape black women? This depends on the stuff we talked about earlier. What is your idea of the purpose of public education?

Let’s look at a more liberal viewpoint: For a lot of Americans, high school is the last formal education they get. Where else can they have frank conversations about race, anger, violence, and redemption? Or how a person can be so angry at an oppressor that they want to lash out and do something terrible? But you can see how parents, conservative or liberal, might want to limit the degree to which their kids learn about violence and this kind of animosity toward another race. Alice Moore objected because she thought this was not a fair representation of the black experience. A public radio documentary on this battle included an interview with a local pastor named Ron English, who agreed that some black people in that area saw it as anti-Christian and anti-American21.

Another pastor in Kanawha denounced Soul on Ice. While he did that, Alice Moore kind of cross-examined him. What about a textbook that featured the story of Androcles and the Lion? This is the story of a slave who runs away into the woods. There he encounters a lion, but the lion doesn’t chase him because the beast has a thorn in his paw. Androcles takes the thorn out and the two part ways. The slave is caught and sentenced to be thrown to the lions. But, guess what? The lion he encounters is the one he saved and all is well22. It doesn’t hurt him, and the slave is set free.

It’s one of Aesop’s fables. How could anyone object to Aesop? One textbook urged students to compare and contrast that story with Daniel in the lion’s den from the Bible. The pastor’s objection? Comparing a myth by Aesop with Scripture makes Scripture look like it didn’t happen23. Like it too is just a moral fable. Maybe you can kind of see that, right? Remember, daily Bible readings and school prayer had been outlawed in schools just a decade earlier. So it became much harder to make the case for the Bible because of the law, but one could still offer a critique of the text or present it as a myth. Nothing particularly illegal about that.

Alice Moore said that liberal school bureaucrats intended to attack religious conviction…

ALICE MOORE: “…by compelling their children by law, to be in that classroom, and then undermining everything they believed in.”24

She also cited a text that described Freud’s Oedipus complex where young girls are sexually attracted to fathers and boys to mothers. Alice knew she was going to be accused of being narrow-minded because of her religion, and seemed to resent that, as well as the content of these books that encouraged kids to explore moral relativism25. Or the idea that one person can have a different moral compass or truth for everyone else. That’s relativism.

A parent named Mike Winger defended the books, arguing:

WINGER: “To summarize, this is the only world in which we live. We cannot hide it from our children. We can only determine when they will find it and where they will find it. Let them find it today rather than tomorrow and let them find it here in our schools rather than on some street corner in New York or some rice patty in Vietnam.”26

The points were put forth. The crowd packed in. Once again, the board voted. This time, Moore was the only person who did not vote in favor of the adoption of the textbooks. As she stepped out of the room and into the downpour, she was greeted by her supporters as a sort of Christian hero. She stood up against moral relativism and gritty violence. What followed would be weeks of protest, danger, and violence as coal miners and the national media joined the fray. Could the people of Kanawha County come to a peaceful decision? Or would this struggle over who gets to teach children explode even further?

I’ll continue the story after this short break.

COMMERCIAL BREAK

Alice Moore, or “Sweet Alice”27 as she was known locally, was not the only person pouncing on textbooks. She was in touch with two people well-known in conservative circles for reviewing textbooks. Mel and Norma Gabler. Last season we discussed an interesting phenomenon that took off in the 1800s in Christian circles – the rise of parachurch organizations. This is when an organization that is not a church comes alongside the church in order to serve a church-adjacent function.

Think about the youth movements we discussed earlier. They were driven in part by organizations like Youth for Christ or Campus Crusade. They are para-church organizations. The same is true for organizations like Focus on the Family, Christianity Today, or… really… this show. But its important to note that anyone can start one and there is no real oversight, which is where parachurch organizations can get tricky. Because an organization that is wacky or behaving poorly can be seen as “the church” doing something, when it may just be a few people in an office or someone’s basement. Or in my case, recording in the VBS storage room in my church.

Got it? Okay. Mel and Norma Gabler had their own para-church organization to study textbooks. They said they were helping Christians, but, again, no real accountability.

According to the Gablers28, they became interested in the subject when their son came home confused by what the founding fathers of the country stood for. This clip is from the show “Firing Line”29.

MEL GABLER: Then he asked if he could bring his textbook home, and I said “of course” and before he handed it to me he had his finger in a certain place. And he said to me, “Dad, tell me what the framers of the constitution had in mind when they wrote the constitution, and I told him…

Simple enough, right? Honest question from his sixteen-year-old son. Listen closely to what Mel told him because it’ll give you a pretty good idea of what he and Norma believed in.

MEL GABLER: I told him they wanted a limited government with power enough to keep the states together for common defense, but to leave the rights, the privileges, and powers as much as possible up to the individuals, the local governments, and the states. And he said, “not according to my book. My book’s teaching me we have a dictatorship in Washington.”

This incident, combined with a later one where they discovered that an encyclopedia had left God out of the Gettysburg Address, encouraged the Gablers to get involved.

MEL GABLER: So then he asked us the question: “Dad and mom, if a young person’s textbooks are slanted, and his reference materials is slanted, where can a young person go to find he truth?” And this is what we’ve been doing ever since.

They formed Educational Resource Analysts out of their home and raised money to champion their cause30. The Gablers, as maybe you inferred, had a decidedly specific view of government. They favored small government and decried any textbooks that showed warmth to the United Nations or the New Deal. You may remember, some conservatives were afraid of the New Deal because they considered it a stepping stone to socialism31, something that is hard to substantiate now that we’re 80 years removed and still not a socialist country. They were uneasy about the UN for reasons we already discussed – thinking it was a nudge toward one world government. They were also set that the US be depicted as God’s chosen nation, a popular notion today despite the US not being mentioned the the Bible, and in the text Israel being called God’s chosen people. They did not like it when Confederate generals were disparaged in books, or the founding fathers shown to be deists32. By the way, you can hear an episode about the real and imagined faith of the Founding Fathers in season three. The Gablers won a requirement in Texas that textbooks discuss evolution as one of many theories33. Texas was vitally important to textbook publishers because it was the largest purchaser of textbooks and other states followed its lead34. The Gablers had a big impact right from their home.

When Alice Moore, the school board member in West Virginia, reached out, they told her that liberal secularists used “morbid” “negative” or “depressing” tones to communicate their ideas, citing Edgar Allan Poe’s “The Cask of Amontillado”, in which a man murders another without showing remorse35 or facing consequences. They cited the Ten Commandments and the Bible as the ultimate judge of morality. Another book they didn’t like was called Communicating. In it, students were asked to break into small groups and discuss “Jack and the Beanstalk”. You remember, Jack goes up the beanstalk and takes stuff from the giants in the sky. The discussion questions asked: Is it okay for a person to steal? Asked them to consider “What difference there is between a rich man and a poor man stealing?” That clashes pretty clearly with the Ten Commandments, which says “thou shalt not steal”. There are not qualifications there that its okay for some and not for others36. The Gablers gathered their materials and headed to West Virginia37.

Alice Moore’s battle was far from the only one. There were other notable disruptions in Boston, Virginia, and Connecticut38. Things were heating up in Kanawha. Mis-information stated coming out, including a flyer that claimed to be a copy of textbook demonstrating how men should put on a condom, complete with a graphic image. The picture was not from any of the approved textbooks39. It was a copy of an image from the public library, not one in schools, a forgery meant to stir trouble. A young preacher with a dimpled chin named Marvin Horan called for a boycott of the schools40. There were calls to burn books. Rarely a good look, by the way.

Parents were faced with a serious question of whether or not to send their children to school. Was it even safe with this many hostile people in the region? On September 3, the first day of class, about 20% of the children stayed home.

A protest was on. Kanawha County was coal mining country, and they were used to going on strike. Women went to the mines to convince men to join the boycott. Solidarity was big there. If one group protested, they all did. Soon, people from the chemical plant and municipal bus drivers joined in41. Parents in Dickinson blocked the buses from leaving the bus yard, so students didn’t have access to transportation. Those who drove their children to school had to cross a picket line, avoiding eye contact with their neighbors. Schools were closed for three days to conduct another review42.

The superintendent was quoted in the New York Times:

SUPERINTENDENT: “Considering the fact that the county is bordering on lawlessness, I feel it is best to curtail all school activities for the weekend.”43

Things continued to spiral out of control as the Reverend Ezra Graley spoke to a crowd with demands that no school board could agree to, like reinstatement of coal miners who had been dismissed for wildcat picketing.44 The school board was not in charge of coal miners, but that was what he demanded.

Bomb threats were telephoned in45. Parents in a neighboring county joined in and blocked their school buses as well46. On October 12, a car exploded outside of a woman’s home. She’d been jailed for blocking school buses. Nobody was hurt47.

Reporters from as far away as London settled into the hollers of West Virginia48. One was stomped almost to death, though his crew managed to get away from the angry mob.49 On November 13th, a state police car was fired upon with a sniper rifle while escorting a school bus full of children. Three other police cars had already been shot50. On October 6th, two preachers set up an illegal rally in front of the school board offices. They were then represented by the Heritage Foundation, a New Right organization that we’ll cover more in-depth later this season.51

Reverand Horan said:

HORAN: If we don’t protect our children we’ll have to account for it on the day of judgment.”52

The next day he was arrested along with 20 militants who sabotaged school buses. Twelve hours later, two elementary schools were firebombed53. A first-grade classroom was destroyed by a dynamite explosion. Soon the school board offices were dynamited as well54. And an all-out fistfight broke out during a board meeting, complete with a woman discharging mace55,.

Another common theme we’ll see this season is that certain groups of extremists loved to show up and cause a stink. Not the least of which was the KKK. Alice Moore had been adamant that this was not an issue about race, but other argued that it certainly was. The area had long been racist, though, according to one source, it no longer is today to the same extent. 56 Still, despite the money spent to denounce the racist groups by the protestors, many black people felt that the whole purpose of the event was race. Having the KKK show up likely didn’t help.

A second group of opportunists was the John Birch Society. They are a somewhat secretive group that was started in 1958 by a candy manufacturer famous for making products like Junior Mints.57 They are known for their conspiracy theories, seeing communist plots in everything from the UN to adding fluoride to water. They want to add patriotic texts to schools and libraries and ban sex education. They and the Klan kind of operate in the background of several episodes this season, from this one about school books to a future pro-family rally. They seem to me almost opportunistic in these moments – waiting until there is blood in the water and then showing up when they weren’t invited in order to grab media attention.

The theatrics continued. A man named Delbert Rose confessed to throwing the dynamite into the school. During his interrogation, he revealed a plot to hook a blasting cap to the gas tank of a car. They would then wire it to the brake pedal. The goal was that when the driver tapped the brakes, it would blow up the whole car. Thankfully, the plot wasn’t carried out. But 6 people were indicted for conspiracy including the Reverend Marvin Horen, the guy who called for the school boycott.

Horen had given the crowd what he considered to be justification for their violent actions. Proverbs 3, which tells us that there is a time for peace and a time for war. He was convicted and sent to prison for 3 years58.

The controversies subsided after his trial. But it took years for the intermittent protests to end. The school board eventually came to an agreement that parents could be involved in choosing which books were used in the schools59. Now, Kanawha County is closely associated with this moment. If you search it online, this story pops up. It’s a long shadow for them to get out from under.

The textbook war demonstrates the kind of madness in the air in the 1970s. The pent-up anger and frustration. Change was everywhere as people reeled from the effects of the ’60s and folks of different backgrounds obtained more attention from society. It turns out that change is really hard for humans to deal with, especially those of us who have a fixed way of thinking about the world, or those who pine for some bygone age where life was simpler.

The Kanawha County Textbook War, as it’s called, left a mark on the nation. It demonstrated the deep feelings, resentments, hurts, and fears of people who felt left behind in the public square. Again, two decades earlier public expression of the Judeo-Christian worldview was everywhere. School prayer, Bible reading in the classroom, the National Prayer Breakfast was started, God was added to the money and the Pledge of Allegiance. Sure it’s good to represent other cultures and ideas… but what about the old majoritarian ideas? What happens to them?

Which, again, brings up an interesting question from the beginning of the episode. What is the function of public education and who gets to decide what is taught? It turns out that there really isn’t a simple answer to that question. Or who gets to teach kids about scary or complex ideas? Because you’d have to imagine that the children of those schools learned some hard lessons while riding in a school bus that was under fire.

For a lot of Americans, high school is the last formal education they get. What are the things we want to leave them with? Should it be a broad understanding of different cultures, or a strong grasp on tradition and what made them what they are today? Or both? A sense of patriotism, to honor the fallen soldiers who gave their lives for the country, or an understanding that the United States like so many countries has an ugly history of racism and oppression? Or both? Should children leave the classroom with an understanding of morals, respect for others, and right an wrong? Or should we account for past injustices and social norms?

I started out by saying there is nothing more boring that a school board meeting. But is that the case? The truth is that education is tricky. Doing anything for society is tricky. At this point, the forces of Evangelical Christianity were still dispersed, driven in large part by disconnected para-church organizations, each with their own goals. Soon those special interests would coalesce, not around a bunch of fragmented goals, but around an almost party platform. Education, fighting feminism, love of the traditional family, and conservative visions of economics. But its important to remember that these things happened to real people and real people had to suss it out on the ground.

When we ourselves are confronted with change, what will we choose? To disagree, sure. But hopefully, we agree that the textbook war was the wrong way to go. Dynamite, conspiratorial preaching, threatening children who just want to go to class. How will we react to changing times? Will it be with grace and dignity, or will we search through the Bible until we twist something together to justify our actions?

CREDITS

I used a lot of different sources for this story today. You can find a complete list on the website at trucepodcast.com. While you’re there, consider giving a little bit each month to help me make this show. It takes so so many hours to produce and I also have a full-time job as a school bus driver. I’d like to do this show full time and you can bring me one step closer to doing just that. Help via Patreon, Paypal, check, Venmo… however you can. Www.trucepodcast.com/donate. Also, be good to your school bus drivers!

If you want to know more about this battle in West Virginia, I recommend “The Great Textbook War”, an audio story from Us and Them that won a Peabody award. It’s excellent and you can hear the voices of the people who were involved, including Alice Moore. I’ll have links in your show notes and on the site.

Thanks to everyone who gave me their voices for this episode, my friends Chris Sloan and Jackie Hart, and Markus Watson of the Spiritual Life and Leadership podcast.

I have five other seasons worth of episodes for you to enjoy! Feel free to go through the archives. Like and subscribe the show and follow me on social media so you get every new episode as its released. Thanks as always to my brother Nick for listening to me go on and on about this. He’s a big help.

Truce is a production of Truce Media LLC.

God willing, we’ll talk again soon.

I’m Chris Staron. This is Truce.

1Us and Them radio episode “The Great Textbook War” (4:10)

2Us and Them radio episode “The Great Textbook War” (3:50)

3The Invisible Bridge – 293

4Us and Them radio episode “The Great Textbook War” (5:10)

5Us and Them radio episode “The Great Textbook War” (5:40)

6Us and Them radio episode “The Great Textbook War” (7:15)

7The Invisible Bridge 293

8Us and Them radio episode “The Great Textbook War” (8:56)

9https://people.howstuffworks.com/public-schools1.htm

10https://people.howstuffworks.com/public-schools1.htm

11https://people.howstuffworks.com/public-schools1.htm

12NIV – Revelation 13:7

13https://www.britannica.com/topic/League-of-Nations

14https://people.howstuffworks.com/public-schools1.htm

15https://www.oyez.org/cases/1962/142

16Us and Them radio episode “The Great Textbook War” (10:30

17Us and Them radio episode “The Great Textbook War” (10:30)

18https://archive.org/details/soulonicebyeldridgecleaver/page/n25/mode/2up page 12

19https://archive.org/details/soulonicebyeldridgecleaver/page/n27/mode/2up page 14

20The Invisible Bridge 292

21Us and Them radio episode “The Great Textbook War” (between 13 and 14:30)

22https://sites.pitt.edu/~dash/type0156.html

23The Invisible Bridge 292

24The Invisible Bridge 292-3

25Us and Them radio episode “The Great Textbook War” (about 16 min)

26Us and Them radio episode “The Great Textbook War” (about 16:45 min)

27The Invisible Bridge 296

28https://www.youtube.com/watch?v=OZBop6_r_R4

29https://www.youtube.com/watch?v=OZBop6_r_R4

30https://www.texasmonthly.com/news-politics/the-guardians-who-slumbereth-not/

31The Invisible Bride 294

32The Invisible Bride 294

33The Invisible Bride 294

34https://www.texasmonthly.com/news-politics/the-guardians-who-slumbereth-not/

35The Invisible Bride 295

36The Invisible Bridge 297

37

38The Invisible Bride 295

39The Invisible Bride 298

40The Invisible Bride 298

41Us and Them radio episode “The Great Textbook War” (about 24 min)

42The Invisible Bride 298

43https://www.nytimes.com/1974/09/13/archives/classes-are-suspended-in-textbook-dispute.html?searchResultPosition=3

44https://www.nytimes.com/1974/09/18/archives/textbook-crisis-flares-up-anew-500-parents-keep-pressure-on.html?searchResultPosition=9

45https://www.nytimes.com/1974/09/18/archives/textbook-crisis-flares-up-anew-500-parents-keep-pressure-on.html?searchResultPosition=9

46https://www.nytimes.com/1974/09/18/archives/textbook-crisis-flares-up-anew-500-parents-keep-pressure-on.html?searchResultPosition=9

47https://www.nytimes.com/1974/10/13/archives/blast-ruins-car-of-woman-held-in-textbook-protest.html?searchResultPosition=5

48The Invisible Bridge 299

49The Invisible Bridge 300

50https://www.nytimes.com/1974/11/14/archives/police-escorting-a-school-bus-fired-upon-in-textbook-dispute-school.html?searchResultPosition=4

51Us and Them radio episode “The Great Textbook War” (about 34:30 min)

52The Invisible Bridge 307

53The Invisible Bridge 307

54Us and Them radio episode “The Great Textbook War” (about 35:30)

55Us and Them radio episode “The Great Textbook War” (about 35:30

56Us and Them radio episode “The Great Textbook War” (about 32)

57https://www.npr.org/2023/05/17/1176662608/a-historian-details-how-a-secretive-extremist-group-radicalized-the-american-rig

58Us and Them radio episode “The Great Textbook War” (about 43)

59https://www.wvencyclopedia.org/articles/1105

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