The Second Klan

The Second Klan

The Ku Klux Klan (KKK) reemerged in 1915 as a nativist organization based on white supremacy. Similar to the original Klan that emerged during Reconstruction, the new Klan sought to return African Americans to a condition resembling slavery. The new Klan also sought to prevent the immigration of nonwhite and non-Protestant families to the US. The emergence of the new Klan coincided with the release of D. W. Griffith’s Birth of a Nation, a film that debuted in 1915 and presented the late nineteenth-century Klan in a heroic light. The next year, the eugenicist Madison Grant’s The Passing of the Great Race warned white Americans that new immigration from Southern and Eastern Europe threatened to fill the United States with inferior races. Influenced by this and other eugenicist works that blended racism with pseudoscience, some Klan members even believed that nonwhites should be sterilized.

The new Klan officially shunned violence and attracted a mainstream following, even if Klan beliefs often led to acts of violence against minority communities. The new Klan emerged during a period of anti-immigrant and antiblack hysteria, as evidenced by the Red Summer of 1919. In that year, mob violence was perpetrated against black communities in both the North and South. The same year, whites on the West Coast attacked Chinese neighborhoods, Midwesterners participated in riots that destroyed black and Hispanic neighborhoods, and whites on the East Coast sought to halt Jewish migration altogether.

Figure 6.13

The new Klan of the 1920s did much more than march in hoods and sheets to spread their message. This Beaumont, Texas, chapter produced a play titled “The Awakening,” which sought to present US history as part of an Aryan struggle against inferior races.

The new KKK grew rapidly during the 1920s, spreading a message that nonwhites and non-Protestants were not “100 percent Americans.” The new Klan attracted a large number of followers, many of whom paraded openly without masks. Leading public figures usually hid their identity when participating in Klan rallies, but it was hardly a secret that a substantial number of the members of state legislatures in Colorado, Indiana, Texas, Oklahoma, and Oregon were also members of the secret order. Oregon lawmakers sanctioned a referendum that voters approved, outlawing private schools—a blatantly unconstitutional attack on the Catholic Church. Klan members held rallies in neighboring Washington State that were attended by 20,000 to 70,000 participants. More sinister indications of West Coast Klan activity were the violent intimidation campaigns against Japanese Americans from the Yakima Valley of Washington to San Diego.

The Klan was especially powerful in Indiana, with an estimated membership of 350,000. The Klan soon became so influential throughout the Midwest that journalist William Allen White of Emporia, Kansas, entered the 1924 race for the governorship and made opposition to the Klan the leading issue of his platform. White became a national figure during the 1890s with his conservative attack on the Populists he feared were creating an antibusiness climate in his beloved state. That White and most other conservatives would speak so forcefully against the Klan was an important factor in the Klan’s decline.

Many historians have been tempted to discount the Second Ku Klux KlanFormed in 1915, the Second Klan was less secretive than its predecessor had been, and the majority of its estimated 4 million members lived in the Midwest and Border South. The Second Klan believed that the United States was in danger of losing its white and Protestant heritage due to the influence of Jews and Catholics, along with the growing presence of nonwhite immigrants from Europe, Latin America, and Asia. Klansmen were also threatened by the growing African American population of the North. of the 1920s as a reactionary element of lower-class whites alienated by the growth, prosperity, and increasing acceptance of nonwhite and non-Protestant Americans. However, the Klan had more than 4 million members at its peak in 1925 and attracted middle-class men and women as equally as it attracted other groups. The Klan was also a fraternal organization complete with a women’s auxiliary that gave many members a sense of identity and belonging with its social gatherings, rituals, and honorary titles. Its rallies were steeped in hypernationalistic worship of the flag and celebration of a mythical past where old-time religion and family values guided America.

Because it did not need to unify its members behind a specific platform or policy, the Klan could represent many things to its members. The Klan could be mainstream and extremist. It could be reactionary and hateful at one moment, only to warmly embrace tradition and family values the next. The hollowness of its rhetoric and the willingness of its members to surrender critical thinking allowed its leaders to express hatred toward unions, impoverished strikebreakers, and big business in the same sitting. It could speak to legitimate social concerns such as crime and government corruption. It could even advocate progressive causes before scapegoating the nation’s problems on a particular ethnic or religious group. Most importantly, the Klan’s restrictive membership meant that venomous accusations against immigrants, Jews, Catholics, minorities, Socialists, or any other group that fell short of their 100 percent Americanism reminded its members of the commonalities they shared.

The Klan grew in membership because of this sense of brotherhood and sisterhood. Equally important, most whites in the 1920s shared some of the basic assumptions of the Klan even if they recoiled from the ways Klansmen expressed their intolerance. Mainstream religious leaders called for Protestant solidarity, while most native-born whites demonstrated assumptions of racial superiority, intolerance for immigrants, distrust of government, and suspicion regarding the loyalties of Jews and Catholics. Klansmen spoke the language of the disaffected and those who felt their way of life was under attack. They also spoke to religious communities by appealing to the preservation of traditional family values. The Klan also demonstrated the ease with which reactionary politics could enter mainstream society during a time of anxiety about rapid social change and the growth of a nonwhite and non-Protestant population.

The significant growth of the Klan’s female auxiliary, the Women of the Ku Klux Klan (WKKK), challenges the notions of many historians who suggest, at least by implication, that reactionary politics was an exclusively male domain. In states such as Indiana, women were equally attracted to the Klan’s message and joined in roughly equal numbers. One historian estimates that as many as one-third of native-born, white Indiana women joined the WKKK. For these women, the WKKK provided a source of community that was ideologically consistent with many of their political and social beliefs. Many of these women had been active in relatively progressive organizations such as the Young Women’s Christian Association. Others were veterans of the fight for women’s suffrage. Because the Klan taught that the rights of white Americans were under assault by foreigners, Jews, and nonwhites, Klan activism was viewed by these women as a continuation of their earlier efforts promoting the welfare of the disaffected.

The WKKK often acted like any other women’s organization, organizing charitable fundraisers for schools, hosting picnics, and joining parades. However, the WKKK also organized boycotts of Jewish businesses, ran attorneys who defended minorities out of town, and devised strategies to unseat school board members who supported integration. Some women even joined secret organizations such as the Queens of the Golden Mask, which conducted some of the Klan’s dirty work. The Indiana Klan leader David Stephenson referred to these women as his “poison squad” and counted on them to spread malicious falsehoods against the families of anyone who dared oppose him or the Klan. However, the WKKK was not merely an adjunct to male leadership. Despite the tendency of Klansmen to celebrate their “protection” of white women, women and men in the Klan sustained female suffrage as a weapon that could help them restore and preserve the values they espoused.

The Klan’s blatant celebration of white supremacy might have led to official condemnation from presidents, but these men generally avoided any action that could leave them open to criticism by white voters. Warren Harding was an avowed segregationist, at least when speaking to white Southerners. Calvin Coolidge argued that the federal government should not interfere with “local issues” involving race and religion. He did little to support antilynching legislation and tolerated the continued segregation of federal government employees. Herbert Hoover spoke out against lynching but did little to support antilynching legislation. Instead, he supported the creation of an all-white Republican Party in the South. By preventing black membership, some members of the Republican Party hoped that they could finally end the association between their party and memories of emancipation and Reconstruction. Although he had spoken in opposition to racial segregation while a politician in Wisconsin, even progressive Republicans such as Robert La Follete avoided addressing racial issues once they became candidates for national office.

The Klan declined quickly in 1925 due to three factors. First and most importantly, mainstream conservatives and local officials began to join liberals in denouncing the Klan and its bigotry as un-American by 1923. Second, the hollowness and negativity of their message led many members to lose enthusiasm over time. Finally, local and national Klan leaders became the target of investigations that revealed irregularities regarding the tens of millions of dollars Klan members donated to the organization. The secrecy of the Klan allowed leaders to embezzle its untraceable funds for several years. The result was that many individual klaverns were near bankruptcy, while a coterie of Klan leaders began to display their newfound wealth in ways that aroused suspicion and jealousy among other members.

A series of national scandals in the mid-1920s also led many to question the Klan’s espoused support for Christianity, chivalrous protection of white women, and Protestant family values. Indiana Klan leader David Stephenson was convicted in 1925 of embezzlement and second-degree murder after his secretary, whom he had previously raped and assaulted, was found dead. The Indiana Klan had been the largest in the nation with 350,000 members. By the end of 1926, Klan membership in the Hoosier State plummeted to 15,000. Meanwhile, two leading Southern Klansmen were found together in a hotel bedroom with no clothing or women in sight. These and countless other allegations and indictments against Klan leaders made many members question whether they had been deceived by demagogues. The negative attitudes toward non-Protestants and nonwhites remained through the late 1920s and 1930s. However, the downfall of the Klan led many to question these beliefs. Others simply expressed them in more cautious ways.