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49 pages 1 hour read

Jeanne Theoharis

The Rebellious Life of Mrs. Rosa Parks

Nonfiction | Biography | Adult | Published in 2013

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Themes

The Legacy and Meaning of Rebellion

Throughout her life, Parks maintained that her contributions to the civil rights movement paled in comparison to those of countless others who fought for social justice. She was proud of her personal heritage. Her grandfather was enslaved and held his children to ambitious standards. He had strong views about race and pursued activism. Her mother was an advocate for education who wanted her daughter to recognize the lack of freedoms that were available to her and to do something about it. Raymond Parks was also an activist, and his political views and passion drew her to him.

As news reporters drew attention to her refusal to stand on the bus, Parks gently reminded them that she was not the first to take a stand on a Montgomery bus, nor would she be the last. She spent 10 years fighting for social justice before that fateful day, and she spent the rest of her life continuing that work. Along the way, she met numerous people who contributed to the movement. Some, such as King and Malcolm X, were well-known; others, including Durr, Gray, and Baker, were less recognized. Many of her fellow activists—those who daily contributed to the cause through their donations, daily actions, and support—were unrecognized by history but formed what Theoharis calls a “constellation of resistance” (73). Parks testified to the fact that rebellion is collective.

She also held a unique view of rebellion that runs contrary to the symbol and fable of her life. Parks followed the Black Power movement closely and believed that self-defense and strength were important parts of rebellion. She advocated for a balance of both nonviolence and force. These views harken to her experiences as a child when a white boy pushed her on the sidewalk. When she pushed back, the mother threatened to press charges against the young Rosa. The girl, not to be intimidated, insisted on the truth, which was that she was pushed first and acted in self-defense. She realized then that when she stood up and met racism chin to chin, it often shrank back. Rosa's gumption was seen again when she and her family received death threats and menacing phone calls following the bus boycott. Instead of quitting and giving up her advocacy work, she doubled down and devoted the rest of her life to improving the lives of Black Americans.

For Parks, rebellion was a collective effort that fought back—strongly, morally, and with conviction—against discrimination and oppression. Theoharis refers often to her humility and modesty. Her lack of pride was not a lack of dignity or self-respect. Instead, it was rooted in the truths she held to regarding resistance. She was one of many, a part but not a whole.

The Cost of Activism

The fable of the civil rights movement presents a narrative in which Parks was a tired seamstress who single-handedly prompted desegregation in the South and who, from that point onward, was a smiling, ladylike vision of Black contentment. In reality, Parks was not simply tired from work but was tired of systemic injustice, and she spent her entire life fighting a drawn-out battle against discrimination and oppression. Her decision to stay seated on that bus brought her more than international fame. It unraveled the fabric of her personal life and overshadowed her lifelong career of political activism.

Prior to the bus boycott, Mrs. Parks spent 10 years working with Nixon to ensure votes for Black Americans, to fight for justice for the victims of sexual violence and abuse at the hands of white criminals, and to educate young people in the art of protest. Because of this work, Parks struggled with bitterness at the complacency of her Black peers and liberal whites. She became increasingly disillusioned. After her stand, the way reporters wanted only to focus on that single moment and to talk about racism as a thing of the past, ignoring her work and the reality of the present continually frustrated her. Parks was far more than a tired seamstress. When she was arrested for refusing to stand up on the bus, Nixon believed she was the perfect symbol: non-threatening, demure, genteel, and morally superior. She understood her role as a symbol.

However, being a symbol came at a cost. Her work took her away from home and led to working long nights and weekends. After the bus boycott, she traveled constantly for speaking engagements. Threatening phone calls and fears of lynchings and bombings caused her husband to take up drinking and adversely impacted Parks’s health. Death threats and menacing phone calls plagued Parks throughout her life. She and her husband both lost their jobs, and they struggled financially for more than a decade as a result. Working was an important part of her identity; being stripped of her ability to earn a living and feel useful left her feeling aimless.

Other activists faced similar or worse difficulties. Carpoolers during the bus boycott were harassed as white supremacists threw urine and rocks at them. Nixon’s and King’s homes were attacked. Both Malcolm X and King were assassinated. When asked whether it was worth it, Parks hesitated and then said that she would rather have desegregation without the personal cost to her family. For Parks, the reality of activism contrasted with the clean and gleaming fable of the civil rights movement. It was hard. It often felt impossible. It came at a price. 

The Narrative of Rosa Parks and the Civil Rights Movement

Theoharis points repeatedly to the role Parks played as a symbol in the civil rights movement. From the moment she was arrested, she became a mythologized figure. Montgomery residents rallied around her in preparation for the bus boycott, but she was never asked to speak to the crowd. Instead, she sat on stage, a silent and graceful figure of the movement. The white press held her up as a role model of gentility and demure protest. Many Black activists did not see the full breadth of her activism or commit to the show of force she knew would be necessary to enact change.

Similarly, the civil rights movement itself became a fable. The national focus remained on the South, and Parks’s successful stand was seen as the beginning of a postracial society. The North was depicted as immune from the atrocious racism of the South. Even the March on Washington became a shiny memory of triumph and collective effort, as media accounts ignored its contexts of violence and struggle. Parks understood the nuances of the fable of the civil rights movement and her own role as a symbol of it. She recognized that the country needed the symbol to rally around. She also repeatedly tried to draw attention to the persistent and systemic injustices throughout the United States.

Parks and others observed the need to construct fictional narratives at King's funeral. Mourners honored a man whom they believed symbolized peace and nonviolent protest. However, this simple characterization denies the complexities and struggles of King’s life. Parks advocated for a day that honored King, but even the narrative of the holiday perpetuated another one-dimensional version of his life.

Perhaps most telling of this theme is an example Theoharis shares in the conclusion of Parks’s appearance on the television show To Tell the Truth. In dating-show style, contestants were presented with three different women claiming to be Rosa Parks. Each spoke about her contributions to the civil rights movement. Two-thirds of the contestants selected a woman who mirrored the symbol of Parks, not the real Parks. This woman wore a beautiful church hat and spoke about her decision to stay seated on the bus as a spur-of-the-moment decision. The symbol of Parks eclipsed the woman herself. Theoharis warns of the trouble with this way of looking at history. By denying the reality and nuances of the struggles of the American past, people become complacent and accept the idea that racial activism is no longer needed because the movement achieved its goals.

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