Civil Rights and Universal Education
The plight of African-American civil rights weighed heavily on Garfield's presidency. During Reconstruction, freedmen had gained citizenship and suffrage that enabled them to participate in state and federal offices. Garfield believed that their rights were being eroded by southern white resistance and illiteracy, and was vitally concerned that blacks would become America's permanent "peasantry". The President's answer was to have a "universal" education system funded by the federal government. Garfield's concern over education was not exaggerated; there was a 70% illiteracy rate among southern blacks. Congress and the northern white public, however, had lost interest in African-American rights. Federal funding for universal education did not pass Congress during the 1880s.
President Garfield appointed several African-Americans to prominent positions: Frederick Douglas, recorder of deeds in Washington; Robert Elliot, special agent to the U.S. Treasury; John M. Langston, Haitian minister; and Blanche K. Bruce, register to the U.S. Treasury. Garfield began to reverse the southern Democratic conciliation policy implemented by his predecessor, Rutherford B. Hayes. In an effort to bolster southern Republican unity Garfield appointed William H. Hunt, a carpetbag Republican from Louisiana during Reconstruction, as Secretary of the Navy. Garfield believed that Southern support for the Republican party could be gained by "commercial and industrial" interests rather than race issues. To break hold of the resurgent Democratic Party in the Solid South, Garfield cautiously gave senatorial patronage privilege to Virginia Senator William Mahone of the biracial independent Readjuster Party. Garfield was the first Republican president to initiate an election policy to obtain support from southern independents.
Read more about this topic: James A. Garfield, Presidency 1881, Domestic Policy
Famous quotes containing the words civil rights, civil, rights, universal and/or education:
“Virtue and vice suppose the freedom to choose between good and evil; but what can be the morals of a woman who is not even in possession of herself, who has nothing of her own, and who all her life has been trained to extricate herself from the arbitrary by ruse, from constraint by using her charms?... As long as she is subject to man’s yoke or to prejudice, as long as she receives no professional education, as long as she is deprived of her civil rights, there can be no moral law for her!”
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