Introduction

The Emancipation Day Celebrations in Windsor, Ontario were some of the largest and most fervently celebrated events in North America in the mid 20th century. In fact, the Emancipation Day celebration in Windsor had been touted as the “Greatest Freedom Show on Earth”^[1] . The 1951 celebration in particular serves as an excellent case study to demonstrate the significance of the event. Organized by the renowned Walter L. Perry, the three-day celebration included events such as the Miss Sepia beauty pageant, boxing matches, programs for kids, and more^[2]. Windsor itself was an easily accessible location for Ontarians and Americans. The city is in close proximity to various Black communities in Ontario such as Dresden and Amhurstburg, and to the border as well, making it easily accessible to Americans via the Detroit and Windsor Tunnel^[3]. Such is the reason why the event drew Black folk in the hundreds of thousands from Detroit as well as more Southern states^[4]. Furthermore, Windsor’s long history of Black activism contributed to the celebration’s function as a place to gather and engage in meaningful discussions about the many issues facing Black North Americans at the time, as well as to celebrate Black accomplishments. The significance of the 1951 celebration lies in its ability illustrate how the city of Windsor was an important focal point for the Black community to come together and celebrate Emancipation on their own terms. Furthermore, the grandeur of the celebration served to, as stated by Walter Perry himself, “parade the accomplishments” of Black Canadians in a time where they were treated as second class citizens^[5].

Windsor: Geography and History

Windsor was an important location geographically, given its proximity to the border and other cities with large Black communities in Ontario at the time, such as Chatham, Buxton, and Toronto. Windsor also had been a hub of Black activism for a century prior to the 1951 celebration, and the city had been home to many influential historical figures. Notably, Mary Ann Shadd, of whom was the first woman in Canada to have published her own newspaper^[6]. Her paper, the Provincial Freeman which ran out of Windsor from 1853-4, aimed at enticing Black folk to emigrate to Canada and discussed issues faced by Black communities in the colony during the early 19th century^[7]. Shadd was also a key figure in the establishment of one of the first racially integrated schools in Canada^[8]. Additionally, Windsor had been an area of prominent Underground Railroad activity, and nearby Dresden was renowned as a terminus of the Railroad^[9].

Black activism in the City of Windsor continued well into the post-war era in which the 1951 celebration occurred. At the time, there was widespread discontent amongst Black Canadians involving their status and treatment in the country. For instance, many Black folk from Windsor had fought and died for Canada in the first two World Wars, and wished for not only recognition for their sacrifices, but to focus on, “(preserving) their homeland and their city” and on making Windsor a more tolerating and integrated place^[10]. In fact, Black men from Windsor’s participation in the First World War was one of the reasons given in the push for the city‘s all-white police force to hire black officers^[11]. Furthermore, an article from the year 1951 in the Windsor Daily Star, discusses the implementation of an unmentioned piece of legislation, which can be assumed to be the Fair Employment Act (1951), which forbade employment discrimination based on race, creed, colour, nationality, ancestry, or place of origin^[12]. The article noted that Black folk in Windsor spoke out about the fact that the act only really pertained to employment, and that, “it didn’t offer protection of civil rights”^[13]. Moreover, George Burt, president of the Ontario Federation of Labour, when asked about the legislation, noted that he knew of over a dozen establishments in Windsor who still, “wouldn’t serve” a Black person^[14]. This is significant given one of the largest celebrations of Black history in Canada was being held in the city that same year, yet there was a possibility that the festivals attendees could be refused public accommodations.

Canada and Racism

Canada throughout the post-World War Two period had, “a national and international obligation to address racism and other discriminatory practices”, since the country had been a signatory to the United Nation’s Universal Declaration of Human Rights (1948)^[15]. Yet. the practices of racism and de facto segregation, as seen in Windsor, remained prevalent in other parts of Ontario as well. For example, in nearby Dresden, two years prior to the 1951 Emancipation Day celebration, the town held a secret ballot asking residents if they, “approved of the Council passing a by-law licensing restaurant in Dresden and restraining owners from refusing service regardless of race, creed or color”^[16]. The proposal was rejected at a 5 to one ratio, which corresponded directly with the makeup of white to Black people in the town^[17]. Black folk were clearly being subject to racism daily at both institutionally and in everyday social settings. Black communities in the United States (US) faced constant discrimination as well, such as being denied the right to vote and dealing with segregation under the Jim Crow laws^[18]. These practices, which were legal in the US, encouraged “segregation… to prevent contact between white and black people as equals”^[19]. Yet, segregation and inequalities exacerbated under Jim Crow were challenged by the growing civil rights movement in the 1950s, which saw many Canadians become involved in solidarity^[20]. Additionally, the Emancipation Celebrations that occurred in Windsor throughout the 1950s were heavily associated with the Civil Rights Movement in the US^[21].

The 1951 Emancipation Day Celebration in Windsor

Thus, the grand spectacle that was the 1951 celebration in Windsor, due the city’s optimal geographic location, and history of advocacy, seemed the perfect place to observe the coalescence of activism and celebration. The city of Windsor was painted as, “one of the most tolerant in the world” with The Windsor Daily Star boasting that, “people of various races, colors, creeds and beliefs” lived together harmoniously^[22]. In Progress, the program for the 1951 celebration, the mayor of Windsor, Arthur J. Reaume mentioned that he had been grateful that so many people chose Windsor as, “the focal point for their celebration” ^[23]. Additionally, scattered throughout Progress are written works which delve deeply into issues of race relations in Canada. For instance, Pilloried with Self Pity, by Burke Brady, is preluded by a disclaimer that the article had been locked away for three years as it was, “considered too frank for widespread distribution” ^[24]. In the article, Brady addresses the issue of discrimination against Black people and calls directly on the Black community to take ownership of their complacency in the development and continuity of negative stereotypes^[25]. Brady gives the example Black-run magazines and how seemingly, “every issue hammer(d) home” that the Black community had “its witch doctors, (and) its voodoo”, which were racist misconceptions held by white Canadians^[26]. The contents of Brady’s work may seem too controversial to be included in the program for one of the most fun celebrations of the year for Canada’s Black community. Yet it is these conversations which were an important aspect of the event’s significance, considering, Emancipation Day celebrations in Windsor were also, “a vehicle to lobby for Black rights”, just as much as they were a celebratory festival^[27]. The event serving this dual purpose, highlights how Black North Americans’ history is intrinsically tied to activism and resistance to discrimination.

The 1951 Emancipation Day celebration took place in Jackson Park and was a three-day long festival which was largely considered the event of the year.  The Miss Sepia beauty pageant contributed to the festival’s popularity and was notable as it was the first beauty pageant held for Black Women^[28]. In fact, Progress describes the pageant as, “internationally famous as the greatest event of its kind in North America” ^[29]. The Windsor Daily Star mentioned that the Miss Sepia pageant was being filmed by the National Film Board for the first time ever that year^[30]. Walter L. Perry himself noted that the pageant being filmed was an “honour since it (was) the first time in the history of Windsor that any such event (would have) this type of coverage”^[31]. Further, Perry stated that the filming of the Emancipation Day celebration would contain, “a running commentary… dealing with Windsor’s place in the emancipation of slaves,” with much of the historical background being given by, “Rev. Mr. Harrison, (who was the) oldest man in the Windsor district, whose life began under the yoke of slavery” ^[32]. The coverage of the 1951 Emancipation Celebration was significant to the Black community, as it served as a means of educating the public on issues of racism and Windsor’s historic role in Emancipation, while also highlighting Black talent, beauty, and culture.

The events of the celebration as described in Progress, were geared at highlighting Black excellence. Located within Progress are many articles written about the accomplishments of young Black Canadians, especially those from Windsor. Examples include an excerpt on Kenneth Rock written by his old high school principal, who describes the young man as a hard-working gentleman, which was considered “typical” of the young modern Black person in Windsor^[33]. Another example includes an entry on Ron McLaughlin, who is praised for his athletic prowess, academic success as well as his contribution as a counsellor at All Saints church camp^[34]. The celebration, then, was primarily a means of demonstrating pride in Windsor’s Black community. The music, food, carnival attractions, dancing, and kids’ programs were also a way of celebrating Black culture that was uninhibited by white supremacy. Considering, although white folks were welcome to attend the celebration, and many did, the celebration did not cater to them. Rather, the festival was run by and for Black Canadians, with the aim of celebrating their history and accomplishments.

Walter L. Perry

Walter Perry, the chief organizer of the event, noted himself that his goal was to, “parade the accomplishments” of his race^[35]. Referred to amicably as “Mr. Emancipation”, Perry went to great lengths to fundraise for the event and utilized his various cross-border connections to secure popular musicians and renowned guest speakers^[36].  For the 1951 celebration, for example, Perry was able to secure talented artists such as Gloria Harris, who was a winner of the Detroit Musician’s Association piano contest in 1946 ^[37]. Perry worked tirelessly to secure funds for the event’s operation. For instance, Perry would lease refreshment concessions, engage in door-to-door canvassing, sell advertisement slots in Progress, run raffles, secure donations from large organizations, and more^[38]. Perry’s efforts demonstrate the importance of the celebration to the Black community and to Mr. Emancipation himself, as he would ensure the event would take place annually, no matter what it took. In fact, Windsor’s mayor in 1951, Arthur Reaume, had noted that Perry had been, “the guiding genius of (the) annual affair” for many “long, and often thankless years” ^[39]. Therefore, Perry’s efforts were well-respected, and exemplified the significance of the event to Windsor’s Black community.

Like many other Black folk in Windsor, Perry was born near the end of the 20th century (1899) and was a great-grandson of slaves^[40]. In 1935, Perry began organizing Emancipation Celebrations in Windsor and he would run the celebrations well into the 1960s^[41]. Perry’s organizing was so successful that it was said the population of Windsor “doubled” during the annual Emancipation Day celebrations, as folks came from as far as Mississippi to enjoy North America’s most popular, Black-run event at the time^[42].  Thus, unsurprisingly, upon Perry’s death, the Black community in Windsor was struck deeply. As stated by retired Windsor teacher Nancy Allen, “When Uncle Walt died, we didn’t have an advocate anymore” ^[43].  As noted in Progress, Perry would help Black folks in Windsor to, “gain responsible positions in the civic government”, would give money to young men and women struggling to afford college educations, donate funds to improve infrastructure for Black community centres in the city such as churches, and more^[44]. Perry was an important figure in the community, and his influence extended across borders as well.

Conclusion

In conclusion, Windsor, Ontario was the site of the most significant Emancipation Day celebrations in North America throughout the 1950s and 60s. The 1951 celebration is an excellent case study to examine the intersection between activism and festivities which coalesced to form the most popular event for Black folk in Canada and many parts of the US.  Furthermore, Windsor itself is located close to the US border which proved to be convenient as well over a hundred thousand of the event’s attendees hailed from Detroit and the Southern-most states. The city’s history of activism as well attracted many as the political climate at the time was geared heavily towards civil rights and creating legislation which penalized overt forms of discrimination. The festival was also a powerful demonstration of Black culture and pride. Articles in Progress as well as events such as the Miss Sepia pageant worked to showcase Black talent and accomplishments. Importantly, the celebration was a means to enjoy a holiday of vast importance to Black Canadians on their own terms and without the influence of white supremacy. Finally, the celebration would not be possible without the work of Mr. Emancipation himself, Walter L. Perry, who was the event’s chief organiser, and an important member of Windsor’s Black community.