SMU Archives Reveal Painful Past

Students shoulder the burden to work towards a better future

By Emma McRae | Copy

Editor

*This story contains content and photos referencing race as it was depicted in the early 1900s.

When senior Shara Jeyarajah began searching SMU’s archive of student newspapers, she wasn’t sure what she would find. She was surprised SMU had an archive dating all the way back to 1915. What she found was unsettling. Issues featured stories that covered Old South Week, an annual event on campus that celebrated the legacy of the Confederacy with parades and pageants during the 1950s and ‘60s. Reminders in student newspapers informed the campus about upcoming Ku Klux Klan community events during the 1920s when Dallas served as an active location for the hate group. In a 1948 issue of The SMU Campus newspaper, she found a headline that read “Students Favor Race Segregation” with an informal polling of the segregated student body.

“It was pretty amazing to see an issue that we consider so outrageous, and so obviously unpopular now, was the norm back then,” Jeyarajah says. “And not only the norm, but it was co-signed by all these university students that are supposedly training to have a more worldly view of the world.” says, chronicling stories from the desegregation of the Perkins School of Theology by five Black students in the 1950s to current efforts being implemented to promote diversity. Jeyarajah isn’t the only student to turn to the archives to gain a broader under- ties, buildings and connections to slavery that warrant discussion and thought — just like those occurring on campuses across the nation.

What she found in the archives inspired Jeyarajah to create a podcast called “Maladjusted” that retells the history of SMU through a racial justice lens. The podcast creates a sense of legacy and continuity for students of color, Jeyarajah standing of the university’s history. Journalism and human rights students along with editors and reporters for The Daily Campus also have spent years investigating how race has been covered on campus. What they revealed were activi-

Public symbols commemorating these eras have become a greater topic of discussion on college campuses since the racial justice movements of 2020 that were prompted by the murder of George Floyd. Since then, more than 400 symbols — from university names to Confederate monuments — have been removed, according to the Southern Poverty Law Center. SMU also reckoned with its racial legacy that year, prompted by demands from historically marginalized groups on campus, who wanted university officials to address names, customs, monuments and buildings that document the university’s history of connections to slavery, bias and racism.

“These buildings are harmful in the sense that they depict and memorialize a bygone era when overt racism was tolerated as a norm that went relatively unquestioned either on campus or in society,” says Rick Halperin, director of the SMU Human Rights Program. He added that the absence of discussion could have to do with the lack of a collective campus memory.

For now, the archives serve as the campus’ memory bank, and they document events such as one long-forgotten event called the Kill Kare Karnival, which made its campus debut in May 1919. Students and local families gathered under tents on Dallas Hall Lawn for an evening of performances and attractions. The most popular attraction, as reported by the student newspaper of the time, The Campus, was The Old Plantation Show, a minstrel show featuring white actors in blackface makeup performing exaggerated and racially offensive skits and songs. Despite hosting three different showtimes to accommodate for large audiences, organizers still turned people away.

The Kill Kare Karnival was recognized by the university and doubled as a pep rally for the football game against TCU. The carnival even rivaled homecoming in popularity with it being the sole event that united students across different organizations to plan, as reported by the student paper.

Beyond the striking series of K’s in its title, the Kill Kare Karnival’s popularity and the significance it garnered in campus culture featured brazenly racist features. For example, a list of booths planned for the 1928 carnival included an offensive racial slur to describe Black babies to be thrown at a booth for students “wishing to be National League pitchers.” At the height of its popularity, the carnival announced a new addition to the show: “... the world renowned blackfaced comedian, Jordan Ownby ....”

Ownby was not worldrenowned. He was a journalism student on campus at the time, SMU Archivist Joan Gosnell confirmed. Following his graduation, Ownby’s SMU legacy was secured by a $10,000 contribution made in 1922 to upgrade the school’s football field from wooden bleachers to a steel stadium. Opened in 1923 as Ownby Oval, the stadium was updated again in 1926 and renamed Ownby Stadium, serving as a symbol of school pride for 52 years before it was replaced by Ford Stadium. Though Ownby’s name is no longer a fixture on the stadium, his legacy remains on campus. Today, the street that runs parallel to the West side of Ford Stadium is named Ownby Drive.

This history of racism embedded in SMU’s campus extends beyond Ownby Drive. Less than half a mile away, Selecman Hall commemorates the university’s third president Charles Selecman who, according to D Magazine, publicly supported the KKK’s presence in Dallas. Caruth Hall and Caruth Auditorium also connect to the country’s history of slavery. The Caruth family, who gave land to the university in 1911, was one of the largest slave owners in North Texas.

But SMU distances itself from the Caruth legacy, telling The Daily Campus in a statement, “The gift of land that was instrumental in the founding of SMU came from William Walter Caruth, who was born after the Civil War and was not a slaveholder. The buildings, programs and institutes on campus that carry the Caruth name stem from the legacy of his gift to the Methodist Educational Commission of Texas and his descendants - an important distinction.”

For senior Kennedy Coleman, former president of the Association of Black Students (ABS), the lack of a collective memory makes it easier to promote the positive parts of SMU’s past while ignoring the darker parts. “I think that there are just earlier parts of SMU’s history that they are just ignoring or they don’t see a reason in trying to bring that to light, and that can be detrimental,” Coleman says.

Halperin agrees.

“Most people at SMU probably have little or no knowledge of the historical connections between the families for whom our buildings and streets are named [...] and the eras they represent,” Halperin says. “So it’s not surprising that there is little outcry about the ongoing display of those names in SMU public places.”

In SMU’s history, students have often assumed the responsibility for uncovering issues of systemic discrimination and making demands for action. In the 1960s, students organized sit-ins to urge integration in University Park and marched with protestors from Selma to Montgomery, Alabama, on Bloody Sunday. In 1967, the Black League of Afro-American College Students (BLAACS) negotiated demands with then-SMU president Willis M. Tate to address disparities in representation, resources and support for students from historically marginalized communities. Forty-six years later, in 2015, Black students began sharing their experiences with racism on Twitter under #BlackAtSMU. The hashtag went viral, bringing the same frustrations of 1967 to the forefront, and the ABS drafted a list of demands for the administration.

In response, President R. Gerald Turner began holding monthly meetings with Black students and a cultural intelligence initiative called CIQ@SMU was implemented to guide efforts to improve diversity, equity and inclusion (DEI) on campus. But five years later, students expressed disappointment in the lack of systemic change, and ABS issued demands again, writing at the time, “The University had the opportunity to facilitate change in 1969 and again in 2015; however, we do not intend to miss our chance in 2020.” Coleman, who served as director of programming for ABS in 2020, acknowledges the school has made progress in making the campus a more inclusive space. “There’s a lot of times where students are finding things out and then it becomes a bigger thing than it would be if the administration just acknowledged all the good and the bad parts of the university,” she says. “It’s always the students that are doing the work. It would be nice for the administration to be the ones interested in finding these things instead of students forcing them to see that this is also important to us.”

Ownby Drive is currently an unmarked street running along the West side of Ford Stadium. The street sign is no longer standing, likely due to construction, but a sign in Binkley Parking Garage marks an exit to Ownby Drive.

The work of uncovering and addressing SMU’s history often falls on students of color who already are burdened with finding a sense of belonging at a predominately white institution. “We have a lot of other things on our mind besides maintaining antiracism at our institution, which is like a second or third or fourth job for students of color,” Jeyarajah says.

Though SMU was founded more than a century ago, its institutional legacy delivers a contemporary impact on students and staff from marginalized and underrepresented communities. For Skyler Arbuckle, a 2022 graduate from the Dedman School of Law, that history remains intertwined with her own. As an undergraduate student at Howard University, Arbuckle learned through genealogical records that her father’s family had been enslaved by the Caruth family in Dallas.

In a 2021 interview published by the SMU Law Review, Arbuckle told University of Colorado law professor Lolita Buckner Inniss that her family’s history and specific ties to SMU are deeply personal to her. “Like so much about