Bombing of the Hebrew Benevolent Congregation Temple

Rabbi Jacob Rothschild was a vocal activist who spoke out for civil rights despite the danger in doing so. White supremacists bombed The Temple in Atlanta in a direct reaction to Rothschild's work for equality.

Learn more about your ad-choices at https://www.iheartpodcastnetwork.com

See omnystudio.com/listener for privacy information.

Episode Transcript

Speaker 1 (00:01):
Welcome to Stuff you Missed in History Class from how
Stuff Works dot com. Hello, and welcome to the podcast.
I'm Holly Fry and I'm Tracy B. Wilson, and UH
for our listeners. Like I know sometimes that I'm listening
to podcasts, I'm just letting them flow, and I don't

(00:23):
always look at what's coming next, like when I'm driving around.
But if you are a person that looks at your
podcast selection and you pick one or you just see
it come up, and you like to read what's coming up,
if you saw the title for today's episode, you might
be braced for a really horrific or upsetting story. I,
in fact, was braced for such a thing when you
told me what you were researching this week. UH, I

(00:45):
give you relief because the bombing of the Hebrew Benevolent
Congregation temple in Atlanta in the late nineteen fifties was
a unique moment in the civil rights movement. And while
there are some elements of the temple's pre bombing history
and some UH ideologies that are troubling and horrific, I

(01:07):
will give you a spoiler and say that overall, this
is really a very very hopeful story. Yeah, there is
there is definitely a bombing. There is also racism and
anti Semitism, but the story is not the parade of
tragedy you may be expecting based on title. Correct. So
it means if you were worried or scared that this

(01:28):
was one you just were not ready for. Today. Uh,
it is probably not going to be as upsetting as
you think, although of course there is some upsetting rhetoric
being discussed on the part of people that would bomb
a thing. Uh, so we're going to hop right into it.
While Atlanta has had a Jewish population since the city

(01:48):
was founded, at the end of eighteen forty seven, Jews
were really a small minority of the city's people. In
eighteen fifty, fewer than thirty Jews were recorded living in Atlanta,
less than one percent the city's residents, and by eighteen sixty,
the year before the United States Civil War began, the
Jewish population in the city had doubled. Atlanta's Hebrew Benevolent

(02:10):
Society was also founded. That organization came together with two
primary missions, assisting the city's impoverished Jewish population and securing
a burial ground. Two years after the Civil War ended,
while Atlanta was still rebuilding as a city. The Hebrew
Benevolent Society took its next step establishing a temple. And

(02:32):
this move was precipitated by the words of the Rabbi
Isaac Lisa of Philadelphia, who was here presiding over a
wedding that was the first Jewish marriage ceremony in Atlanta
in January of eighteen sixty seven, and Rabbi Liser told
the Southern Cities Jewish community that they should establish a
permanent place of worship. And his words were definitely heard

(02:54):
and they were encouraging. When the Hebrew Benevolent Congregation was
founded in eighteen six seven, it was the first official
Jewish institution in Atlanta. By the late spring of that year,
just four months after Rabbi Liser's encouragement, they had their charter.
Over the next eight years, the congregation planned and built
a temple in downtown Atlanta, which was completed in eighteen

(03:17):
seventy five. The early years for the temple, which is
the name it came to be known by that shortened version,
we're a little bit rocky. There was a series of
changeovers in rabbis as the congregation struggled with its identity
and the type of worship that it would favor swaying
between traditional and reform ideologies, But in three year old

(03:38):
Rabbi David Marks was hired and he would stay at
the temple for more than half a century, steering it
towards classical reform Judaism. When Rabbi Marks retired after World
War Two, he was replaced with Rabbi Jacob Roth's Child
in n Rothschild built on Marx's work and fostering connections
with the greater Atlanta community, including with other religious faiths.

(04:02):
Rabbi ross Child was also a vocal supporter of civil
rights and social justice, and this was a departure from
his predecessor's work, who had felt that in order to
keep his congregation as safe as possible from anti Semitic
sentiments in the community, it was best to avoid confrontations
with the wider community on such issues. To be clear,
there was a very real and understandable reasoning behind Marx's

(04:26):
efforts to keep peaceful relationships with Atlanta's gentile population. Many
of the Temple community remembered vividly an event from nineteen
thirteen when a member of the temple named Leo Frank
was lynched by a mob after being accused of the
murder of a young girl. The evidence against him was thin,

(04:47):
but by virtue of being an outsider, being a Northerner
who had moved to the South and a Jew, Leo
Frank became escape a scapegoat who was easy to vilify.
That is a way over some amplified version of this story.
We have an episode about it in the archive. It
was a huge miscarriage of justice and much of the

(05:09):
Jewish community in Atlanta opted to keep a low profile
after that out of out of self preservation. Yeah. So
when we say that that Rabbi Marks had not been
vocal about civil rights, it wasn't necessarily because he didn't
care about them, but he was very concerned about the
anti Semitic issues that were still very much a part
of culture at the time. But on Yam Kapoor, almost

(05:32):
from the time that he became the rabbi at the temple,
Rothschild used the holiday as an opportunity to speak about
segregation and to vocally oppose Jim Crow laws. He did
so during subsequent Yam Kapoor sermons as well. It kind
of came to be expected as the topic he included
the following, as he addressed his congregation, how comforting this

(05:56):
day might be. Here's the perfect opportunity to find ourselves forgiven.
God's standard is too high for us. His law is
too difficult our sins. We're just the expected failures of
all mortals. All we need to do, therefore, is come
into His presence on each ya, acknowledge our inevitable guilt,

(06:17):
and pray for forgiveness, and low we shall be forgiven.
We are held accountable for our conduct. We are responsible
for our acts. Don't rationalize your guilt by claiming that
morality is too difficult for attainment by mirror man. Don't
pretend helplessness because the right way to live is placed
out of your reach. Don't for a moment think that

(06:39):
you can blame your sinfulness on the fact that goodness
is beyond your grasp. Quite the opposite is true. We
must do more than view with alarm the growing race
hatred that threatens the South. The problem is ours to solve,
and the time for the solution is now. We have
committed no over sin in our dealings with negroes. I

(07:03):
feel certain that we have treated them fairly. Certainly, we
have not used force to frighten them. We have even
felt a certain sympathy for their predicament. No, our sin
has been the deeper one, the evil of what we
didn't do. This was, as you might suspect, not entirely

(07:23):
welcomed rhetoric. The fear of bigoted anti Semitic sentiment was
still very real to some of the people that Rothschild
was speaking to. They had lived through that nineteen thirteen incident,
and they knew how scary the world could be. They
didn't want to invite conflict or stirrup trouble, and they
were certainly afraid of stirring up the level of anti
Semitism that had led to Leo Frank's murder. I would

(07:46):
say also, this was in the nineteen forties, so there
was huge reason to be afraid based on events going
on in Europe yep like there was, there was a
lot of a reason that people felt the need to
stay quiet. And then, additionally to all that, Rothschild was
something of an outsider himself. He was from Pittsburgh and

(08:07):
he came to lead the temple after having served as
an Army chaplain. So while some of his congregation agreed
with his ideas, but feared retribution for them. Others dismissed
his message as being out of touch with the culture
of the South and the tentative peace among the differing
cultures that made up Atlanta. But to Rothschild, the morality

(08:28):
that he felt was an integral part of his faith
meant that he had to use his platform to address
social injustice. So he continued to speak out again and again,
and he put actions behind his words. He joined interfaith
organizations and civic groups, including the Southern Regional Council, the
Georgia Council on Human Relations, as well as the Greater

(08:50):
Atlantic Council on Human Relations, and under his stewardship, the
temple hosted an institute for the Christian clergy every February.
And while he worked hard to fill stir understanding across
varying faiths, Rabbi Rothschild also works to bridge the color
divide as well, asserting that black ministers must be included
in these kinds of gatherings, and he also invited leaders

(09:12):
of the black community to speak at the temple. In
late nineteen fifty seven, so after he had been working
at this for about a decade in Atlanta, Rosschild co
authored the Atlanta Manifesto, which was an anti segregation document
that was signed by more than eighty area religious leaders
and was directed at city authorities. While he worked on

(09:32):
the manifesto, Rothschild was not one of the signatories because
he felt that the city's Christian leaders should head the
initiative for it to have its best chance at a
positive reception, and that manifesto read in part, we do
not believe that the South is more to blame for
the difficulties which we face than our other areas of
our nation. The presence of the Negro in America is

(09:56):
the result of the infamous slave traffic and evil for
which the Earth was as much responsible as the South.
We are also conscious that racial injustice and violence are
not confined to our section, and that racial problems have
by no means been solved anywhere in our nation. Two wrongs, however,

(10:16):
do not make a right. The failures of others are
not just a justification for our own shortcomings, nor can
their unjust criticisms excuse us for a failure to do
our duty in the sight of God. Our one concern
must be to know and to do that which is right,

(10:37):
and all of this vocal opposition to racism on the
part of the rabbi did not go unnoticed by the
greater population. But unfortunately the rabbi's efforts to foster understanding
and compassion led to some very serious consequences, and we're
going to talk about that right after we first pause
for a little sponsor break. While there were people in

(11:03):
Rabbi Rosschild's congregation who were a little unsettled by his
constant engagement with social issues, there were plenty of people
from outside the temple's community who were downright incensed. For example,
in May of nine, Rosschild was engaged as a speaker
at Atlanta's first Baptist church. In the evening of his lecture,

(11:25):
a man appeared outside the church carrying a picket sign
specifically against the rabbi, and then he later heckled the
rabbi during the q and A segment of the evening's presentation.
And there was already a weird conflation on the part
of white Soupprentcist groups when it came to the Jewish
and Black communities. If you listen to our episodes about

(11:47):
the Palmer Raids, you may recall how Palmer and stirring
up a panic, started to lump anarchists and communists together
as one huge threat pool and then eventually cast suspicion
on all emigrants. There was a similar though different rhetoric
playing out in the South of the nineteen fifties. And
to be clear, there are Jewish black people, yeah, but

(12:10):
this was viewing the Jewish community as a whole in
the black community as a whole, sort of the same
general threat base, yes uh. And so for example of
how these things got combined, one flyer that was being
circulated by the Christian Anti Jewish Party at the beginning
of the nineteen fifties was titled Jews behind race mixing,

(12:30):
and this flyer claimed that the Jewish population was working
against segregation so that the white race would be diluted
and weakened, warning that quote, a race once mongrelized is
mongrolized forever. So there was no illusion that an outspoken
rabbi arguing against segregation wasn't going to make people angry.

(12:52):
But the real moment where it became clear that rothstop,
that Rothschild was really ruffling feathers came and the very
early morning of October twel when there was an explosion
at the temple. It was three forty am on a Sunday.
Rabbi Rothschild was called atn am by the custodian at
the temple, Robert Benton. Benton had been the one to

(13:16):
discover the damage when he arrived at work that morning.
And you might think, as you listen to this and
you think about the timeline, that an explosion that large
at three in the morning would have woken the neighborhood.
And it did. But when police patrolled the area in
response to calls about the noise, they did not drive
up the temple's driveway, and from their perspective, they couldn't

(13:36):
see the hole in the building from the streets, so
it looked like everything was fine. I'm imagining that they
went to investigate this noise and then we're basically like, huh,
that was weird, right. Fifty sticks of dynamite had been
detonated at the temple's north entrance and the blast made
a huge hole in the building. Fortunately, though there were

(13:59):
no injury. There was, however, somewhere between one hundred thousand
and two hundred thousand dollars worth of damage to the structure,
depending on what source you are looking at. Yeah, especially
if you're looking at newspapers from the time. The number
varies wildly. One of the things that I read suggested
that two hundred was like the highest estimate. But as they,

(14:23):
you know, got more and more information about how bad
the damage was, it it crept downward a little bit
closer to the one thousand dollar number. Still a very
large sum in wherever or now. Yeah, I think we're
so used to modern uh stories of of explosions or
damages being in the billions, that it may not seem

(14:44):
initially that large an amount to the modern ear, but
in fact it's a lot of money. Uh. And this
attack was claimed by a white supremacist group called the
Confederate Underground. A man claiming to be the leader of
the group and calling himself General Gordon, phoned the United
Press International Office to tell them, quote, we bombed a

(15:04):
temple in Atlanta. This is the last empty building we
will bomb. Negroes and Jews are hereby declared aliens. At
six fifteen that evening, there was another call, this time
to the rabbi's home, where his wife Denise answered. They call.
The call said, I'm one of them that bombed your church.

(15:25):
I'm calling to let you know there's a bomb under
your house and it's lit. You've got five minutes to
get out and save your life. While Denise and a
neighbror got themselves and their children out of the house,
it turned out to have been an empty threat. Yeah.
The police came and did a full scan of the
house and found nothing. But how terrifying and horrible. Um

(15:46):
and that same group, the Confederate Underground, had attacked a
synagogue in Charlotte, North Carolina, the prior November. The dynamite
that they used in that attack failed to detonate, and
between that failed attempt and the explosion at the temple
in Atlanta, that can Federate Underground had bombed four other
temples and Jewish community centers, while their second attack in Gastonia,

(16:06):
North Carolina, on February nine, had also been thwarted by
faulty dynamite. Their third and fourth bombings, carried out just
hours apart on March six, sixteenth, at the Orthodox Temple
Bethel in Miami, Florida, and the Jewish Community Center in Nashville, Tennessee,
both caused building damage. The fifth attack, at the Bethel

(16:27):
Synagogue in Birmingham Alabama on April was unsuccessful, this time
due to diffuse failure, and the following day there was
another failed attack at the Jewish Community Center in Jacksonville, Florida.
I feel like this highlights the fact that, like the
series of bomb threats at Jewish community centers that is
ongoing today, has layers of being terrifying beyond just the

(16:51):
fact that it's a bomb threat. Right, Yes, it's a
bomb threat. That's part of a history of bomb threats
and bombings specifically against Jewish centers and houses of worship.
Because of those attacks and a protest demonstration outside the
Atlantic Constitution Offices in July where protesters carried signs reading

(17:13):
free America from Jewish domination, the Temple and all synagogues
throughout the South had increased their security, but this was
not enough to deter the terrorists. The other thing that
happened as a result of the previous attacks was actually
an improvement in coordination across police forces from jurisdictions throughout

(17:33):
the South, and so after the attack on the Temple,
the law enforcement network activated immediately. More than seventy five
detectives worked in conjunction with agents from the FBI and
the Georgia Bureau of Investigation in an unprecedented effort to
search for suspects in the crime. Five days after the bombing,
on October seventeenth, ninety eight, five men, all associated with

(17:56):
the white supremacy groups, the National States Rights part and
the Knights of the White Camelia were indicted for the blast.
Wallace Allen, Robert Bowling, George Bright, Luther Corley, and Kenneth Griffin,
and they eventually let one of the men go, but
the first of the five men that they tried was
George Bright, and his trial started on December one, with

(18:18):
Judge Derwood te Pie presiding. The case against Bright was
the strongest the prosecutors believed, and the hope was that
a conviction in his case would make it easier to
convict his cohorts. They were kind of relying on a
domino effect to take place. The evidence against Bright included
a note found in his home that threatens terror against
the Jewish population, anti Semitic literature found in his home,

(18:42):
and testimony from an FBI informant who said that he
had been in a meeting with the other men in
May of that year where they planned the temple attack. Additionally,
the man we mentioned earlier who protested a lecture giving
given by Rabbi Rothschild and then heckled him from the
crowd was also George Bright. He had also been part

(19:03):
of the anti Semitic protest outside the newspaper offices. The
jury in the case actually came to a deadlock. There
were nine in favor of conviction and three that were opposed,
and none were willing to budge, so on the tenth
day of the legal proceedings, Judge Pie declared a mistrial.
A second trial soon followed, but this time Bright was acquitted.

(19:24):
There's actually a whole weird side story where his um
lawyer was found in contempt of courts and I think
actually ended up doing some jail time, but he got
his client off. Uh. It sounded like a circus. But
because of the failure to secure a guilty verdict in
what they thought was clearly their strongest case, prosecutors eventually

(19:45):
it took quite some time, but they eventually dropped the
charges against the other alleged conspirators. No other suspects were
ever charged for the bombing, so there was absolutely never
any justice in this case. Well, and this is also
pretty circumstantial evidence. It is clear evidence that he was

(20:05):
anti Semitic, but like not a conclusive thing directly connecting
him to the bombing. Um So well, that's a somber
element of this case. It does, as we mentioned at
the top of the show, have some truly hopeful elements
to it, and we will talk about those after a
quick word from one of our sponsors. All of that

(20:32):
outreach that Rabbi Rosschild had been doing in Atlanta's diverse communities,
as uncomfortable as it sometimes made people, was really repaid.
In the aftermath of the bombing. People from all walks
of life rallied around ross Child and his congregation, religious
and civic leaders in Atlanta and then in the US
and then around the globe contemned the attack. The help

(20:52):
came in both verbal condemnation of the attack and in
financial support for the temple to rebuild. The mayor of
it Lanta at the time, William be Hartsfield and Amy
will recognize if you have ever flown in or out
of Atlanta, said in an interview right after the attack, quote,
my friends, here you see the end result of bigotry
and intolerance, and whether we like it or not, those

(21:15):
practicing rabble rousing and demagoguery are the godfathers of the
cross burners and the dynamiters. Yeah, there's actually footage of
of him making that pronouncement on television, and in his
Southern accent. It's quite charming. The editor of the Atlanta Constitution,
Ralph McGill, another name you'll recognize if you've been in
the city. We have a street named after him, wrote

(21:36):
a series of editorials on the bombing, which eventually earned
him a Pulitzer Prize, in which he said, quote, you
cannot preach and encourage hate for the negro and hope
to restrict it to that field. When the wounds of
hate are loosed on one people, then no one is safe.
Donations came from rich and poor alike, including one which
was sent in by Fulton County Prison Chaplain Bill Allison.

(21:59):
The money, the chaplain explained, had been contributed by the
prisons black population, who had taken up a collection to donate.
The chaplain received a letter of thanks from Rothschild which said, quote,
of all the gifts which we have received, this one
certainly is one of the most meaningful and heartwarming. The
Social Hall at the temple was named Friendship Hall to

(22:21):
acknowledge the many people from all over Atlanta and the
world who stood by Rothschild and his congregation and helped
him rebuild, and the rabbi's first sermon after the bombing,
he shared this message of hope quote. This despicable act
has made brighter the flame of courage, and renewed and
splendor the fires of determination and dedication. It has reached

(22:44):
the hearts of men everywhere, and roused the conscience of
people united and righteousness. All of us together shall rear
from the rubble of devastation a city and a land
in which all men are truly brothers, and one shall
make them afraid. The following year, on the anniversary of

(23:04):
the bombing, the temple had been repaired and red, white,
and blue stained glass windows filled the space that had
been the whole caused by the blast, and in a
statement to the press that was made on that anniversary,
Rabbi Rosschild said that the windows quote symbolized the basic
faith of the people. While the bomb attack had the
surprise consequence of bringing a lot of the Atlanta community together,

(23:28):
that also highlighted the problems that were still so clear
across the country. There were very valid questions raised about
whether there would be such kindness and good pr if
the same thing had happened at a black church. There
were already plenty of cases of racist violence on the
books against African Americans that had not been pursued so

(23:50):
diligently as the temple bombing, or at all. In some instances.
The bombing in its reaction also caught the aggregationist movement
off guard. While supporters of segregation had long seen liberals
from the North and the end of a c P
in the Supreme Court as their enemies in what they
thought was right, there were also efforts at this point

(24:13):
to try to disassociate from the militant white supremacist movements
like the National States Rights Party, the Knights of the
White Chamelea, and the kkk UH. They wanted not to
let that mar what they thought was their correct ideology,
and there were also some claims by white supremacist groups
that this whole bombing had been staged just to incriminate them.

(24:34):
There were certainly still many battles to fight in the
civil rights movement and racial equality, and frankly anti semitism
still remain issues today, but the bombing at the temple
is largely seen as a watershed moment that moved the
civil rights movement forward. When Rabbi Rothschild's wife, Janice Rothschild Blumberg,

(24:56):
wrote about the incident later in her life, she tiled
her hiding the bomb that healed, and in that writing,
which appeared in American Jewish History magazine Jenny's, also astutely
acknowledged the racial divide that offered the temple a bit
of privilege in the wake of this bombing. She wrote,
quote to churchgoing at Lantin's desecration of a house of

(25:19):
God was an abomination. That it was Jewish made no
difference that its members were white. Probably did. And I
also want to say that, uh, that particular piece of
writing is spectacular and I encourage people to go read it.
It's available on j store because she really captures what
it was like to be in the midst of that

(25:40):
sort of weird shock wave, and what it was like
from receiving that call in the morning, how they were
dealing with it, what her emotions were doing, what the
community was doing. It's a really really good snapshot of
that moment in history. Well and you and I neither
of us is Jewish. We have not spent our lives
confronting anti semitism or racism. Frankly, so, having perspectives from

(26:03):
people who are coming from that side of it is
super important. Rabbi Rothschild continued for his entire life to
be an outspoken advocate for equality, even more so after
the bombing than before. He gave the eulogy for his
friend Martin Luther King, Jr. At an interfaith memorial in

(26:24):
Atlanta after the civil rights leader was assassinated. He died
of a heart attack on the last day of nineteen
seventy three. But the temple remains. It's changed and been
renovated several times to accommodate it's it's ever growing uh community,
and it is still an active place of worship. It
is also on the National Park Service National Register of

(26:46):
Historic Places to Visit. I mean, it's a part of
Atlanta that we see all the time. People drive by it.
It is shown in the movie Driving Miss Daisy. It is.
It's a gorgeous, gorgeous structure and really lovely. So uh.
That is the story of the temple bombing, and it's
one of those things that I feel foolish. I did not,

(27:06):
even though I live here in Atlanta and I have
seen little snippets about it, I never really knew that
much about it. Yeah, and you and I had a
brief conversation before we started recording about having even been
There's a Jewish History museum in Atlanta, and havn't having
even been there. And I think gone through their exhibition
on his Jewish History in Atlanta through objects, it rang

(27:29):
a bell. But I knew so little about it at all. Yeah,
which is a pity. I mean, I know within the
Jewish community it is still a very big deal and
something that they speak about a lot, but I had
no knowledge of that fact prior to digging into this research.
Do you have some listener mail for us? I do
have listener mail, and it's one of those cases where

(27:50):
someone sent us a cool gift and I get to
spring it on Tracy while we record. She's in Boston.
Uh this when I've just delighted in and it might
just be me. We'll see uh this from our listener
erin She says, hello, fellow history near It's Tracy and Holly.
I found your podcast about six months ago and I've
since gone bananas listening to as many as I can
cram into my long commute. I thoroughly enjoy them. Also,

(28:11):
thank you for regularly teaching me something new and enabling
me to continue my tradition of inserting weird historical facts
into more conversations than I can count. She is the
education manager at a history center in Indiana, and she says,
in this capacity, I get to give tours, teach workshops,
and put on educational programs that go beyond the stories
that we tell in our exhibits, which is a boatload

(28:32):
of fun. I've learned some very interesting things about my county.
And then she talks a little bit about some topics
that might make good podcast subjects. So I will skip
over that in case. But here's the part where it
gets exciting. Any who. She says, for the last two years,
we have held a program called puzzle Fest in January
to coincide with National Puzzle Day. Part of puzzle Fest

(28:53):
includes a puzzle completion contest. Teams compete to see who
can put the official puzzle together the fastest. I designed
the puzzle using images of artifacts from our permanent collection. Okay,
that's one. Just the coolest project ever. But that's a
whole separate thing. Uh. And this year's official puzzle is
a collage of photos and postcards. Since I know that
you thoroughly enjoy getting postcards from listeners around the world,

(29:14):
I thought you also might like a puzzle of a
bunch of postcards from a surprisingly interesting place in the
middle of the hills in Indiana. I've enclosed one puzzle
for each of you, since you're rarely in the same
place at the same time. Now that Tracy lives in Massachusetts,
so enjoy keep up the great work erin Look at
this cute puzzle, Tracy. I'm holding it up to the camera. Awesome.
It's really cool. And I don't know about you. I

(29:35):
love puzzles. I will be doing this when at work
because I have um some animals that make it not
possible for me to do puzzles at home anymore, and
I have really missed them, so I'm excited. Thank you
so much, Aaron. My my husband also really likes puzzles,
and at his place of work, they often have a

(29:57):
community puzzle that they work together as they need like
a mental break from whatever task. There in the middle
of they will go put a few pieces together. Yeah,
one of my previous jobs always had a puzzle going
in the brake room, so I love it. I love
puzzles and I've missed doing them, So thank you Erin.
You do not know that you've actually quenched the thirst
that has been sort of lurking for a long time. Yuh.

(30:20):
You would like to write to us, you can do
so at History Podcast at how stuff works dot com.
You can also find us across the spectrum of social
media as at missed in History that includes Twitter, as
at missed in History, Facebook dot com, slash missed in History,
miss in history dot tumbler dot com. You get the
idea it's missed in history everywhere. You can visit our
parents site, which is how stuff works dot com. You

(30:42):
can type in the word civil rights and get such
an expanse of options to look through. They will keep
you very busy and informed for a long time. You
can also visit me and Tracy at missed in History
dot com. Or we have show notes for every episode
that the two of us have worked on together, as
well as a complete back catalog of every episode of
a podcast ever of all time. So we encourage you

(31:02):
come and visit us at Miston history dot com and
how stuff works dot com. For more on this and
thousands of other topics, visit how stuff works dot com.