IF WALT DISNEY HAD HAD A SOCIAL CONSCIENCE…
0900 by Jeff Hess
Different people have different reasons for taking part in historical reënactments. Sometimes there is the fantasy attraction of dropping into an alter ego; sometimes there is a safe-space allure that gives permission to be a bad person; sometimes the exercise is a learning experience that opens minds to comprehending what may be the incomprehensible.
Museum experiences can be that way. I remember my trip to the Holocaust Museum in Washington, D.C. and watching people to see how they would react to two exhibits: the gate to Auschwitz and the open cattle car. Most people I saw didn’t hesitate. Others paused to consider what they were about to do and a few turned away.
We can’t really know how will react until an experience becomes real. What might start out as a lark, a bit of fun, can become, for good or ill, transformative. Julian Lucas explores one such experience in Can Slavery Reënactments Set Us Free? for The New Yorker, he writes:
A gunshot echoed over starlit forest near the town of Marine on St. Croix, Minnesota. It was late October, already frigid, and chasers had pushed our group of ten fugitives to the edge of a lake. For a moment, we’d hesitated, shouts drawing closer as the black water winked, but the shot drove us all straight in. My legs went numb; Elyse, a high-school sophomore, exclaimed, “My God!?” Submerged to the waist, I waded through marsh grass and lamplight toward our conductor, who silently indicated the opposite bank. The Drinking Gourd shone overhead with exaggerated clarity. This was my third Underground Railroad Reënactment.
An hour had elapsed by the time we crossed the lake: seven teens, two elementary-school teachers, one “abolitionist,” and me. I had no idea where we were, only that it was about two hundred miles from Canada, where Justin Trudeau had just won reëlection after a blackface scandal, and forty from the waters of Lake Minnetonka, in which Prince orders Apollonia to “purify” herself in “Purple Rain.” As we stepped ashore, I thought of my enslaved forebears, wondering what they might make of our strange tribute.
“That’s what you’re concerned about, your ChapStick?” Elyse chided Max, a blond boy in a blue hat and checkered Vans. His lip balm was ruined—as was my notebook—but the baby doll he’d sworn to carry North was dry. (Elyse dubbed him Mother Max.) The whispers stopped with the arrival of our conductor, who led us on a rough path uphill. I was still smarting from a branch to the forehead when he stopped to deliver the night’s sixth lecture: “My name is Henry David Thoreau. This is Walden Pond.”
Wait. What?
For more than three decades, students have reënacted escapes on the Underground Railroad at schools, camps, churches, museums, and juvenile-correction centers across the United States. Millions have undergone an experience that can range from a board game to an immersive nightlong ordeal, complete with horseback-riding paddy rollers and an armed Harriet Tubman. One group’s living-history lesson is another’s exercise in leadership training, anti-racist therapy, or even behavioral reform. Many believe that Underground Railroad Reënactments, or U.G.R.R.s, have the power to morally transform American youth.
You might call it the fugitive cure. Though it’s left an impression on everyone from Lena Dunham to Disney’s former chairman Michael Eisner, the U.G.R.R. began in Minnesota, with a small organization currently known as the Kambui Education Initiative. Last fall, I flew to Minneapolis for the group’s final reënactment of the year. It took place at Wilder Forest, a thousand-acre recreation area now home to the charter school River Grove. A forty-minute drive from the city, past horse farms and slivers of lake, it’s rustic enough to pass for the nineteenth century, when St. Paul’s real Underground Railroad spirited the captives of summering slaveholders through woods not far from these.
Teaching all of this is hard. I’m reminded of advice from one of my educational role models Abraham Joshua Heschel who suggested that the task of an educator is not to fill the empty head a pupil, but rather to light a fire under the student. To much education in America is of the former. What the UGRR experience accomplished may be the latter. Lucas continues:
“Democracy has to be born anew every generation, and education is its midwife,” John Dewey, a forerunner of today’s experiential educators, wrote. But how does one “teach” slavery as a matter of experience? The rise of remembrance culture created an imperative not only to honor but in some way to relive. What may have begun with the neo-slave narratives of the nineteen-seventies and eighties, like Octavia Butler’s “Kindred” and Toni Morrison’s “Beloved,” migrated to popular explorations of slavery’s afterlife. In 1993, the year Morrison won the Nobel Prize in Literature, Disney announced a ride, never completed, in which visitors would “feel what it was like to be a slave [and] to escape through the Underground Railroad.”
In the next decade, Colonial Williamsburg staged a slave auction; a replica of the Amistad set sail from Mystic Seaport; and the “experimental historian” Anthony Cohen had himself crated and shipped from Philadelphia to New York in homage to the antebellum fugitive Henry (Box) Brown. With financial backing from Oprah, Cincinnati constructed an imposing Underground Railroad Freedom Center that fronts the Ohio River. The National Park Service consecrated more than six hundred sites in a coast-to-coast Underground Railroad “Network to Freedom.” In Maryland, Congress established a four-hundred-and-eighty-acre Harriet Tubman Underground Railroad National Historical Park; Obama’s Treasury Department planned to put Tubman on the twenty-dollar bill.
By 2016, when Colson Whitehead’s “Underground Railroad” won the National Book Award for fiction, slave narratives had become inseparable from the fraught politics of commemoration. In one sly passage, the novel’s fugitive heroine finds a job on free soil as a “slave” in a museum diorama, raising the question of whom the slave-narrative renaissance really serves. Do fugitive lives belong to everyone, as models and martyrs of democracy? Or are they victims of appropriation, their stories warped by repetitive reconciliation myths and kitsch entertainment? Can “embodying” the past empower the living, or does it trivialize history and traumatize its inheritors?
This is the difference between a teacher and a classroom hack.
Bonus No. 1: Fiona the Underemployed Bettong vs the cashless welfare card.

This morning while researching single-term vice presidents—I was pondering the nightmare of President Donald John Trump ditching Michael Richard Pence (either before or after the election) and naming either his eldest son or his daughter to be his vice president, setting them up for a run in 2024. In the course of that research I discovered the tale of Henry Agard Wallace.
I’ve been waiting for Matt Taibbi to freak out over the Hawkeye Hash that was the 2020 Iowa Democratic Party caucuses last Monday. It took a few days, but Taibbi delivers a two-for for Rolling Stone magazine that is not kind to the Iowa Democratic Party, the Democratic National Committee or
President Donald John Trump has been impeached,acquitted of those articles of impeachment and now truly believes that he is fully empowered by the second article of our Constitution to do whatever the fuck he likes. The toddler-in-chief now believes that the babysitter has been instructed that spankings are not permitted in the White House.
In 1976—the year I joined the USS Bainbridge—


For the record, I’m an atheist who does not believe in gods and souls, immortal or otherwise. Ohio’s junior senator Robert Jones Portman has professed belief in both but I don’t ever want to hear him do so again. Leading up to the vote on the Senate trail of President Donald John Trump on two articles of impeachment I left two phone messages for my senator.


The series begins with a history lesson focusing on the last time that our nation, indeed, the entire world faced global threats to the very idea of democracy from the rise of Strong Men like Benito Amilcare Andrea Mussolini in Italy, Joseph Vissarionovich Stalin in Russia, Adolf Hitler in Germany, Francisco Franco Bahamonde in Spain and Hideki Tojo in Japan.
We’ve spent nearly three years shitting out pants over Russian President Vladimir Vladimirovich Putin interfering in our elections, but no one gives a toss that another foreign power—through an internal front organization—has been pushing a agenda that is rarely in the best interests of the United States. And Bernie Sanders scares the fuck out of them.



