Viola Was NOT Alone

Journey to Justice

Viola's story at 18:00 minutes into the documentary. 

This documentary, Journey to Justice by Roger McTair is a must watch that proves that Viola Desmond was not alone on her journey to fight racism in court. 

Viola Desmond Day, Herald News

February 2015, Viola Desmond Day

Viola's Next Steps

Viola’s business plans did not continue as planned. Viola did not go through with setting up a franchise for her beautician supplies throughout Canada. She had a new plan, “She began to invest her money in real estate, believing that this represented greater security in a racially torn society. She bought up homes, renovated them, and rented them out to Black families” (Backhouse 1999, 270). Eventually Viola moved to Montreal where she wanted to pursue another dream of becoming a consultant for the entertainment industry. She then continued to expand her dream and moved to New York City. Shortly after Viola moved to New York she became very sick and died of a gastro-intestinal hemorrhage in 1965. Viola died at age 51 and never fully lived out her dreams. Although she did not live to see her dreams come true she has made a legacy and has had huge impact on Nova Scotia and the rest of Canada.

Viola’s “lawsuit was framed in such a manner that the real issues of white racism were shrouded in procedural technicalities. The judges turned their back son Black claims for racial equality, in certain respects openly condoning racial segregation” (Backhouse 1999, 270-271).

“The legal challenge touched a nerve within the Black community, creating a dramatic upsurge in race consciousness” (Bachbouse 1999, 271).

“Neither before or since has there been such an aggressive effort to obtain rights. The people arose as one and with one voice. This positive stand enhanced the prestige of the Negro community throughout the Province” (Backhouse 1999, 271).

Racism in Nova Scotia has not subsided since. People may not disregard a black person from eating at a restaurant but hostilities are still taking place, racial slurs are still a huge part of our vocabulary and many white people see nothing wrong with it. Our racial knowledge stems from a way in which we were taught, raised and grown in certain societies and cultures. Is there a way this can be changed? Or will experiences like Viola’s continue to happen? Will racism ever subside?

"Viola Awakened Nova Scotia to Human Rights"

Black Culture Centre for Nova Scotia

Something You Might Not Know About Canada

After the Trial.. The Humiliation

Viola’s sister tells the people what Viola thought after she was in trial and charged for tax evasion,

“The day she came back from the court, knowing she had lost the case, she was very disappointed. A person like my sister never liked to lose. A person like my sister, who was such a hard worker, had always been told if you do hard work, you’re going to win. If you’re Black or Negro or whatever, you’re going to work hard, get that scholarship and win. We forgot about our colour and educated ourselves. She felt that she should have won the case, and she was bitterly disappointed” (Backhouse 1999, 267).

The Clarion, the New Glasgow newspaper run by Black citizens stated,

“The court did not hesitate to place the blame for the whole sordid affair where it belonged. […] It is gratifying to know that such a shoddy attempt to hide behind the law has been recognized as such by the highest Court in our Province. We feel that owners and managers of places of amusement will now realize that such practices are recognized by those in authority for what they are, - cowardly devices to persecute innocent people because of their outmoded racial biases” (Backhouse 1999, 268).

Both Viola’s sister and The Clarion see how the white courts did not bring up the fact that Viola was a Black women, and denied to relate any of her charges based on the colour of her skin. She was charged for something no white individual would have done based on the fact that she is a black woman and was not permitted to sit in the main floor seating of a movie theatre.

Carrie Best also replies to what took place in the court room and the response to the racism in Nova Scotia,

“We do have many of the privileges which are denied our southern brothers, but we often wonder if the kind of segregation we receive here is not more cruel in the very subtlety of its nature […]        

True, we are not forced into separate parts of public conveyances, nor are we forced to drink from separate faucets or use separate washrooms, but we are often refused meals in restaurants and beds in hotels, with no good reason.

Nowhere do we encounter signs that read ‘No Coloured’ or the more diplomatic little paste boards which say ‘Select Clientele’, but at times it might be better. At least much consequent embarrassment might be save for all concerned” (Backhouse 1999, 269).

Viola was very disappointed, humiliated and disgusted by the Canadian law and the white people who caused this on to her. Viola became stuck and was unsure of how to move on…. 

Response to Racism

Carrie M. Best a Black editor of The Clarion, a well known Black newspaper that was part of the New Glasgow community wrote a letter to the community of why we should stick up for the Blacks and the incidents that take place in their community and within their country,

Carrie Best

“It is sometimes said that those who seek to serve are ‘looking for trouble.’ There are some who think it better to follow the line of the least resistance, no matter how great the injury. Looking for trouble? How much better off the world would be if men of good will would look for trouble, find it, and while it is merely a cub, drag it out into the open, before it becomes the ferocious lion. Racial and Religious hatred is trouble of the gravest kind. It is a vicious, smoldering and insidious kind of trouble, born of fear and ignorance. It often lays dormant for years until some would be Hitler, Bilbo or Rankin emerges to fan the flame into an uncontrollable catastrophe. It is heartening to know how many trouble shooters have come to the aid of The Clarion since the disgraceful Roseland incident. They are convinced, as are we, that it is infinitely wiser to look for trouble than to have trouble looking for them” (Backhouse 1999, 248).

People continue to ignore race altogether allowing for racism to never end. People believe that they are not racist if they ignore race completely. When a racial incident happens for example, Viola’s incident at the theater, people merely take in what happened as racist and continue with their lives by ignoring the racial discrimination that takes place in our society. This Racial Liberalism continues to happen today in the 21^st century. As we see today, the case with Michael Brown, a Black man shot to death for no necessary reason. People put blame on radicalized minorities to ensure that they are not a racist individual. As Mills states, “Just as the white citizenry increasingly insist that the surest way of bringing about a raceless society is to ignore race and that those (largely people of colour) who still claim to see race are themselves the real racists”, proves that people will go out of their way to make sure that there actions seem not to be racist when actually they are brutally are.  Racism has not yet diminished as we see brutal deaths and public humiliation of black individuals who are left uncared for by the white citizens of North America. Viola Desmond was a victim of direct racism when she was dragged out of the Roseland Theater and humiliated by white individuals. 

Backhouse, Constance. 1999. Colour-Coded, A Legal History of Racism in Canada, 1900-1950. Toronto: University of Toronto Press. 

Long Road to Justice

Does Your Social Class Matter?

“A certain level of economic security furnished a base which enabled such individuals to consider taking legal action against discriminatory treatment” (Backhouse 1999, 243).

“Viola Desmond’s elite position within the province’s Black community was well established. She and her husband Jack, where often help up as examples of prosperous Black entrepreneurs, whose small-business ventures had triumphed over the considerable economic barriers that stood in the way of Black business initiatives” (Backhouse 1999, 243).

Even though Viola and her husband were successful in their careers they were still denied access to a many seating ticket in the New Glasgow theater. This discrimination has proved today that even though  the Canadian government allows Black individuals to succeed in a career that best fits their desire, discrimination and prejudicial acts continue to happen. This discrimination has not stopped since. As we see what is happening in the United States continuously. Innocent Black individuals are killed every 28 hours by some sort of law enforcement in the states. Racism is still a huge issue and has not subsided. So, by having a successful career as a Black individual it does not mean that discrimination and racism has ended, it has merely a small break of sunshine within the massive storm.

“For those who believed that economic striving would eventually ‘uplift’ the Black race, the response of the manager of the Roseland Theater crushed all hope of eventually achieving an egalitarian society” (Backhouse 1999, 243). 

Backhouse, Constance. 1999. Colour-Coded, A Legal History of Racism in Canada, 1900-1950. Toronto: University of Toronto Press. 

Women in the Workforce was Another Goal for Viola

Viola was determined and strongly believed that all women should have equal opportunity to the work force and not just in the domestic work force but to be a part of the work force where men primarily took part in or were in charge. Viola was not satisfied completely from her studio so she went on to open the Desmond School of Beauty Culture. All Black females were allowed to come and learn, from all over Canada.

“Viola Desmond’s long-range plans were to work with the women who graduated from her school to establish a franchise operation, setting up beauty parlors for people of colour across Canada. Her former students recall that she kept the shop immaculately; that all the beauticians, including Viola, wore uniforms and regulation stockings; and their appearance was rigorously inspected each day. Viola Desmond personified respectability to her students, who always called her ‘Mrs. Desmond’ and were struck by the ‘way that she carried herself’ and her ‘strength of character’” (Backhouse 1999, 240-243).

Backhouse, Constance. 1999. Colour-Coded, A Legal History of Racism in Canada, 1900-1950. Toronto: University of Toronto Press. 

Vi's Studio of Beauty Culture Attracted Celebrities

Portia White:

Famous Self Portrait of Portia White

A Canadian Operatic Contrallo. Portia was born in Turo Nova Scotia on June 24^th 1911.  Her was an  opera, classical and gospel singer. Portia was declared, “a person of national historic significance” according to the Government of Canada. She was celebrated for her Canadian Achievements.

Portia was attracted to Viola’s talent and her successful business so much that she made private appointments on Sundays for Viola to do her hair. Viola impacted Portia’s life as a successful black women and encouraged Viola to continue to grow and achieve more.

Below is one of many videos of Portia’s Gospels.

Return From School & White Privilege

Viola moved back from the United States in 1937 with her diploma’s and her new techniques in hair styling. She opened a beauty parlor called, Vi’s Studio of Beauty Culture on Gottinngen street in Halifax. Her husband, John Gordon Desmond had his own barber shop right next to Viola’s on Gottinngen Street. Viola reached out to all female client, she took up many services including, shampooing, press and curl, hair-straightening, chignons, hairpieces and wigs. Viola specifically wanted to reach out to many Black women in the area because to find a hairdresser that has been trained to cut and style certain kinds of hair were a big struggle.

White Privilege: Unpacking the Invisible Knapsack by Peggy McIntosh helps to acknowledge the ideas of white privilege and how it is a struggle to live in a society where such privilege happens to a race other than your own. Viola Desmond wanted to create a knapsack of her own to allow many Black women to feel privileged.

Examples of White Privilege in a knapsack (McIntosh 1989):

1.       I can go shopping alone most of the time, pretty well assured that I will not be followed or harassed
2.       I can speak in public to a powerful male group without putting my race on trail
3.       I can go into a music shop and count on finding the music of my race represented, into a supermarket with my cultural traditions, into a hairdresser’s shop and find someone who can cut my hair
4.       I can be sure that I need legal or medical help, my race will not work against me
5.       I can choose blemish color or bandages in “flesh” color and have them more or less match my skin

Viola’s teachings and abuse from white individuals caused her to become stronger, and more determined than ever to reach out to the black population of Halifax. “She branched out into chemistry and learned how to manufacture many specialized Black beauty powders and creams, which she marketed under the label ‘Vi’s Beauty Products’. She added facials and ultra-violet-ray hair treatments to her line of services” (Backhouse 1999, 240). Viola continued to update her expertise by traveling to New York every other year to gain more knowledge and learn about the latest style trends. The White Privilege angered Viola and she became determined to reach out to the non-privileged black women.

Backhouse, Constance. 1999. Colour-Coded, A Legal History of Racism in Canada, 1900-1950. Toronto: University of Toronto Press. 

McIntosh, Peggy. 1989. White Privilege: Unpacking the Invisible Knapsack. Peace and Freedom, 49. 

Viola's Entrepreneurial Goal

“Modern fashion trends for women, first heralded by the introduction of the ‘bobbed’ haircut in the 1920s, created an explosion of adventurous career opportunities for ‘beauticians’, who earned their livelihood by advising women on hair care and cosmetics. Beauty parlors offered steady and socially respectable opportunities to many entrepreneurial women across Canada and the United States” (Backhouse 1999, 234).

The Bobbed Hairstyle

Many Black women were of benefit in this genre of employment as women are able to cater to a “multi-racial clientele with particular expertise in hair design and skin care for Black women” (234). This became Viola’s entrepreneurial goal. But there was one main problem, all the training facilities available for individuals to become beauticians in Halifax restricted Black women. She then moved to Montreal where she was accepted into the Field Beauty Culture School in 1936. Her hard work  and teachings inspired Viola to more from Montreal to New York where she took more schooling to learn about wigs and different techniques in styling. 

In 1940 she received a diploma from Apex College of Beauty Culture and Hairdressing. 

Interracial Marriage Ideology

“Viola’s parents married in 1908, creating what was perceived to be a mixed-race family within a culture that rarely welcomed interracial marriage. It was the formalized recognition of such inions that created such unease within a society by an apparently mixed-race family often came home to roost on the children born to James and Gwendolin Davis. Viola self-identified both as ‘mixed-race’ and as ‘coloured’, the later being a term of preference during the 1930s and 1940s” (234).

This primitive ideology still continues to persist. Many racial discrimination and prejudicial acts are made on people of mixed-race individuals. The mental framework that exists, white people must reproduce with other white people and coloured people must reproduce with other black people is still largely a societal practice that continues today. Whether that be due to continued racists judgments, preferred skin colour, or lack of credentials, the judgment and discrimination is still there. This ideology had put struggle on Viola, when she was younger as she was tormented for having a white mother and black father. This confused Viola as she had to choose what race she belonged to. Mixed-race is a term that constitutes two different races in which have reproduced together. The ideology that people still turn their noses up at couples who are of two distinctive races is very problematic to our society. Ideologies need to change in order for this primitive ideology to be excused.  

Backhouse, Constance. 1999. Colour-Coded, A Legal History of Racism in Canada, 1900-1950. Toronto: University of Toronto Press. 

Does Race Change?

“Viola’s mother, Gwendolin Irene Davis, was the daughter of a Baptist minister who had come to Halifax from New Haven, Connecticut. Gwendolin Davis’s mother, Susan Smith, was born in Connecticut and identified herself as white. Gwendolin’s father, Henry Walter Johnson, was ‘seven-eighths white’ and although he is described as being ‘of mixed race’, Gwendolin Davis seems to have been generally regarded as white” (233).

Phenotypical traits do not constitute someone to be a particular race. People have and do change their races for many reasons. “Every social formation is created by and creates discourses that function as the “truth”, being regimes of truth”. The way we define and produce who and how we categorize people as a certain race is based on a social discourse, and this social discourse comes from what we know about the world and how we see the world. The way Viola’s mother perceives her race has been based on the rules and practices that had constrained and opened up the ideas of her race and what race she constitutes herself. The discourse that taught Viola’s mother that she was white helped produce an understanding that race is not specifically designated through skin colour, but through many other traits, including, dress, socio-economic status, where you live or grew up, cultural values, etc. With that saying, anyone can change their race based on those examples. Racial knowledge is the “production of social knowledge about the racialized Other, then, establishes a library or archive of information, a set of guiding ideas and principles about Otherness” (Foucault 150). 

Backhouse, Constance. 1999. Colour-Coded, A Legal History of Racism in Canada, 1900-1950. Toronto: University of Toronto Press. 

CBC's Viola Desmond Day

Viola Desmond Day, CBC News

Dartmouth High School Students Lobby for Viola Desmond Day

High School Students Lobby  

Visit this website to witness students in Dartmouth and their school project to keep Viola Desmond's story alive. Her actions in life still live on today.

Apology in 2010?

"On behalf of the Nova Scotia government, I sincerely apologize to Mrs. Viola Desmond’s family and to all African Nova Scotians for the racial discrimination she was subjected to by the justice system . . . We recognize today that the act for which Viola Desmond was arrested, was an act of courage, not an offence." -- Darrell Dexter, Premier of Nova Scotia, April 15, 2010 

The Trial

Viola was charged of violation the provincial Theaters, Cinematographs and Amusements Act. The Act meant, "the statue contained no explicit provisions relation to racial segregation. A licencing statue to regulate the operations of the theaters and movie houses, the act encompassed such matters as safety inspections and the censorship of public performances. It also stipulated that patrons were to pay an amusement tax on any tickets purchased in provincial theaters. Pearson who entered a theater without paying such tax were in subject to summary conviction and a fine of 'not less than twenty nor more than two hundred dollars.' The statue authorized police officers to arrest violators without warrant, and to use 'reasonable diligence' in taking them before a stipendiary magistrate or just of the peace 'to be dealt with according to law' (230).

The ticket Viola purchased was for upstairs seats, 30 cents, 2 of those cents would go to taxes, since she refused to sit upstairs and did not purchase a main-floor seating ticket, she was 1 cent short for taxes. To total amount Viola than was charged was $26 and was ordered to spend one month in jail.

Viola was not aloud to speak during her trial, if she tried to speak she was not listened to and ignored. She was charged for taxation.

"No one admitted that the theater patrons were assigned seats on the basis of race. In an interview with the Toronto Daily Star several weeks alter, Harry MacNeil would insist that neither he nor the Odeon Theaters management had ever issued instructions that main-floor tickets were not to be sold to Blacks. It was simply a matter of seating preferences: 'it is customary for [colored persons] to sit together in the balcony,' MacNeil would assert. At the trial, no one even hinted that Viola Desmond was Black, that her accusers and her judge were white. On its face, the proceeding appears to be simply a prosecution for failure to pay provincial tax. In fact, if Viola Desmond had not taken any further action in this matter, the surviving trial records would have left no clue to the real significance of this case" (232).

Viola's prosecutor and judges refused to recollect that she was a black woman but abused her on the way to jail and was thrown into a jail cell with other prisoners who were male. Viola was dehumanized by the theater and the police officers. The neglect of her race is substantial, they charged Viola for not pay 1 cent of taxes. This could have evenly and quietly be resolved between the theater and Viola personally, but based on the racial knowledge that existed and still exists today, because she was a black woman there was a need to arrest and charge the innocent woman, who was simply unaware of the rules of the theater, and for the ignorance and racism of the theater's workers.

Backhouse, Constance. 1999. Colour-Coded, A Legal History of Racism in Canada, 1900-1950. Toronto: University of Toronto Press. 

Racial Knowledge

Racial knowledge is the, "Production of social knowledge about the radicalized Other, than, establishes a library or archive of information, a set of guiding ideas and principles about Otherness" (150).

With this production of social knowledge brings about discourse, discourse meaning producing something else, creating knowledge about something, for example, a group of people, or a topic. Discourse produces these new ways of social knowledge, leading to racial knowledge.

The way Viola was treated was based on this Racial Knowledge of black individuals. They at this period of History were not seen as equal nor have the same privileges of whites, and they had certain rules to follow, for example, unable to sit on the main floor seating at a movie theater.

Goldberg, David Theo. 1993. Racist Culture: Philosophy and the politics of meaning, 148-175. New York: Blackwell.