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Extra info for The Quest for Citizenship: African American and Native American Education in Kansas, 1880-1935

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She once spoke of a man who had migrated to Kansas with the “advance guard of the exodus. ’” Sharing such shocking stories across the country and in England, Comstock hoped to gain financial support for blacks who tried to escape the horrors of the South. 19 Comstock used her national and international connections to expose the hardships of African Americans and to seek support for their plight. For example, when she spoke about the exodus to the New York Tribune, Comstock reported that there were more African Americans flocking to Kansas than ever because they had been disappointed by President Ulysses S.

Grant’s 1868 Peace Policy, a program that shifted the government’s early nineteenth- century extermination programs aimed at Indians to more compassionate efforts, some of the same missionaries were then moved out West to work with Native Americans again. Lobbyists, such as Grant’s Commissioner of Indian Affairs Edward P. Smith, spent his career arguing for both Native Americans and African American freedpeople. 47 At the same time that reformers professed an ideology of equality and freedom, they were also largely responsible for reinforcing the existing racial hierarchies that would ultimately cause the dominant society to marginalize African Americans and Native Americans for decades to come.

The meetings closely resembled Smiley’s first set of conferences, especially in their religious overtones. For example, W. H. ”34 The spirit of service that drove reformers from both religious and secular backgrounds was steeped in rhetoric that fused the meanings of Protestant Christianity and American citizenship. Although there was an evangelistic concern about saving the souls of children or preparing immortal souls for the next world, as Laura Haviland professed, something larger was at stake in the late nineteenth century.

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