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The burial ground land was owned by William Penn, George Fox, (founder of Quakerism), Green St. Meeting, Ephesians Baptist Church, and now Historic Fair Hill, Inc. The first Fair Hill meeting house (1703) served as a hospital in the Revolutionary War. The second (1883) on Cambria St. is now a Baptist church. The burial ground was expanded in the 1850’s by Friends including Lucretia and James Mott to accommodate Hicksite Quaker burials. Many reformers are buried here.The neighborhood of working class immigrants was centered around St Bonaventure’s German Catholic Church for 100 years. In the 1980’s and 1990’s, the Latino and Black neighborhood was decimated by the drug wars. The burial ground has been restored and has been an anchor for neighborhood redevelopment. The vibrant Latino business district is nearby on 5th&nbsp;St. The neighborhood still struggles with high rates of unemployment and poverty.Historic Fair Hill has been a green oasis of peace and beauty and offers programs for greening with community gardeners and the local schools as well as offering history tours for Quakers and other visitors. HFH Volunteers feel safe and welcomed by neighbors who watch over the historic site and its programs.

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Fair Hill Burial Ground is a 300-year old Quaker burial ground, a site on the National Register of Historic Places. It is a beautiful, fenced, and well maintained 4.5-acres at 2900 Germantown Ave. in North Philadelphia between Lehigh & Allegheny.  The final resting place of heroes and heroines of the Underground Railroad, including Lucretia Mott and Robert Purvis.

Historic Fair Hill

This driving tour includes stops at historic sites related to abolitionists and the Underground Railroad, the Civil War, and the long fight for equal rights throughout the 20th century. It also includes several museums and monuments, historic churches, and the location of ballparks that were home to Philadelphia's leading Negro League teams. The museum includes a stop at Philadelphia's African American Museum and the John Coltrane House.

Driving Tour of African American History in Philadelphia

The story of Mother Bethel cannot be told without first telling the story of the founder, Bishop Richard Allen. According to Allen, he was born on February 14, 1760 in Philadelphia, Pennsylvania in the condition of slavery to a Quaker lawyer, Mr. Benjamin Chew. Chew, who at one point served as Chief Justice of the Supreme Court of the Commonwealth of Pennsylvania and personal attorney to the Penn Family, was a wealthy landowner who owned property near the Philadelphia water front, at Cliveden (which is now the Germantown section of the city), and farms in Delaware. Allen, whose father was African and whose mother was bi-racial, could have been born at any of these Chew properties. What is known for certain is that the family was purchased by a Delaware planter, Mr. Stokley Sturgis, when Allen was seven years old. Later, Allen’s mother was again sold along with three of her six children, leaving Allen, his older brother, and a sister on the Sturgis plantation. There is no record of the fate of Allen’s father after this time.Allen later contended that Sturgis was a tender and humane man who was more like a father to his slaves. However, even with a "kind" owner, Allen still held that slavery "was a bitter pill". As he and his brother grew older, they were permitted to attend religious meetings of the Methodist Society. In 1777, at the age of seventeen, Allen was converted to Christianity by the preaching of Freeborn Garretson and joined the Methodist Society. Allen’s conversion was such a powerful experience that later wrote about saying that "all of a sudden my dungeon shook, my chains flew off, and glory to God, I cried. My soul was filled. I cried, enough for me--the Saviour died." Allen and his brother’s new religion led them to work even harder in their assignments on the plantation, as they knew that the prevailing myth of the day was that Christianity made slaves useless.Allen’s industrious example was so convincing that his owner was convinced that Christianity made slaves better, not worse and he allowed Allen to invite Methodist preachers to hold worship services in the Sturgis home. It was during this time that Sturgis was also converted and joined the Methodist Society. Garretson, like many of the early Methodist preachers, had adopted an anti-slavery stance and he reminded Sturgis that he couldn’t get to Heaven owning slaves. This ultimately led Sturgis into a deal that allowed the Allen brothers buy their freedom. Allen earned 2,000 Continental dollars over the next few years by working extra jobs and hauling salt for the American Army during the Revolutionary War, thus earning his freedom.Allen was now free to go and do what his heart truly wanted, to preach the Gospel. He began traveling in 1783 and set about preaching in Delaware, New Jersey, Pennsylvania and Maryland. He often walked so much from one place to another that his feet would become severely blistered. In the winter of 1784, Allen attended the "Christmas Conference" of Methodists in America. This historic event was held in Baltimore, Maryland and the Methodist Church established itself as a separate denomination from the Church of England. Allen turned down an invitation by Bishop Francis Asbury to travel with him to preach in the southern states, choosing instead to continue preaching in the northeast.Allen’s choice would prove to be providential. In 1786, the pastor of St. George’s Methodist Episcopal Church (MEC) in Philadelphia invited Allen to begin preaching a 5am worship service. Allen accepted and as a result, the attendance of Black worshipers at St. George’s began to increase. However, the hostile attitude of the White officers and members also began to increase. Although St. George’s began as a church where Blacks and Whites worshiped together without regard to race, attitudes began to change quickly with the influx of new Black converts.Once in Philadelphia, Allen became fast friends with Absalom Jones, who would remain his co-laborer in the Gospel throughout his life. The two men, along with other free Blacks, recognized the need for organization to meet the many unmet needs of their fellow Black citizens. Their conversations led to the founding of the Free African Society (FAS) on April 12, 1787. This mutual aid society provided assistance to the sick, to widows, to orphans, and helped in the burying of the dead for families regardless of religious affiliation. Although a founder, Allen was often at odd with the body due to the heavy Quaker influence which he often found at odds with his Methodist style of worship. However rocky the relationship was, Allen and Jones were both committed to the uplift of their fellow free Blacks.Back at St. George’s, Allen’s preaching was drawing so many new Black congregants that the building could no longer accommodate the growing congregation. He met with other Blacks to discuss the possibility of organizing a church of their own, but was met with opposition (with the exception of Absalom Jones, William White, and Darius Jinnings). White church elders also rejected Allen’s vision of an independent Black church, preferring a segregated St. George’s. To that end, a new balcony was constructed and upon its completion, Allen and others arrived at church only to be shown the new seating arrangement. In his own words, Allen describes the events of that morning:"He (the Trustee) told us to go, and we would see where to sit. We expected to take the seats over the ones we formerly occupied below, not knowing any better. We took those seats. Meeting had begun, and they were nearly done singing, and just as we got to the seats, the elder said, ’Let us pray.’ We had not been long upon our knees before I heard considerable scuffling and low talking. I raised my head up and saw one of the trustees, H-- M--, having hold of the Rev. Absalom Jones, pulling him off of his knees, and saying, ’You must get up--you must not kneel here.’ Mr. Jones replied, ’Wait till prayer is over.’ Mr. H-- M-- said, ’No, you must get up now, or I will call for aid and force you away.’ Mr. Jones said, ’Wait until prayer is over and I will get up and trouble you no more.’ With that he beckoned to one of the other trustees, Mr. L-- S-- to come to his assistance. He came, and went to William White to pull him up. By this time prayer was over, and we all went out of the church in a body, and they were no more plagued with us in the church."This exodus led the group of exiles to begin to raise money for their own church. Dr. Benjamin Rush (a signer on the Declaration of Independence) and Robert Ralston were the first to lend financial backing to Richard Allen. Even the first president of the United States, George Washington, contributed financially to the effort. During this time, the group appointed Allen, Absalom Jones, William Grey, and William Wilcher to locate a parcel of land on which to build an African church to worship God in peace. In 1791, a lot was selected on the corner of Sixth and Lombard Streets. The lot, belonging to Mr. Mark Wilcox, was purchased by Allen, but the congregation soon decided they wanted a different parcel of land on 5th Street, just south of Walnut Street. Allen now had to decide what to do with the property.Adding to Allen’s stress of holding a piece of land that the congregation no longer wanted, he was soon faced with a more pressing dilemma. Much to his surprise, the majority voted to affiliate with the newly formed Episcopal Church, the American version of the Church of England. An appointed committee solicited Richard Allen to serve as the church’s first pastor. He declined, however, because he felt that the simplicity of the Methodist faith was more suitable for Black people. Absalom Jones was then offered the position and accepted the calling, later becoming the first African American priest of the Episcopal Church. Jones and the members of the African Episcopal Church of St. Thomas erected their building. Demonstrating that Allen’s disagreement with the body was not from ill feelings, he participated in the groundbreaking ceremony, removing the first spade of dirt and he prayed that God would bless their endeavors.It should be noted that the Yellow Fever epidemic of 1793 forced a yearlong postponement of fundraising for both Richard Allen and Absalom Jones in building their respective churches. Both men, along with many members of the FAS worked heroically at the call of Dr. Benjamin Rush serving as nurses to the sick, carrying the infirmed to the hospital set up at Bush Hill, and burying the dead. Later, Black aid workers were maligned in pamphlets by Matthew Carey who alleged that Blacks were taking advantage of sick Whites and stealing from the dead. The published response of Allen and Jones with a pamphlet of their own not only forced Carey to print new versions with a more accurate account of their work, but it was also the first copyright given to Blacks in America.

Founded in 1793 by African American Bishop, Richard Allen the Mother Bethel African Methodist Episcopal Church. Richard Allen was born a slave to a Quaker attorney. This church is an relic in remembrance to Richard Allen. The land on which the church was built was bought by Allen from his owner. Allen was a minister, &quot;preeminent Black leader, and founder of the first permanent national association.&quot;


Alongside serving as a stop in the underground railroad, the Mother Bethel AME Church also  has been used by the African-American community as a place for social organizations to meet, being a proponent for racial equality and civil rights on the local and national level. A number of influential African Americans have been gust in the church as well, such leaders include Frederick Douglass, Lucretia Mott, Rosa Parks, and Colin Powell.

Mother Bethel AME Church and Museum

Several factors contributed to the increasing racial tensions in Philadelphia during the 1830s and 1840s. The population surged from 161,410 to 388,721 as a result of rapid industrialization, which attracted people of different ethnic and religious backgrounds to the city including Irish immigrants and African Americans (the black population increased from 6,880 in 1800 to 15,625 in 1830). The city was ill-prepared to cope with this influx of new residents who settled in various municipalities outside of the original city limits. Competition for jobs between groups rose and black residents became increasingly vocal about their support of abolitionism. Other factors included the stripping away the right to vote for free blacks and the beginning of an economic depression in 1837 (called the Panic of 1837). It should also be noted that Irish immigrants faced discrimination from American Protestants for being Catholic. Both Irish immigrants and African Americans were, in general, among the working class. However, the Irish (and other white residents) thought the black community was becoming middle class at their expense. Physical evidence for this perception were the African American churches and rising black population in the city. In short, the Irish and many others in the white community felt very economically insecure.In the early 1830s, these tensions built up and exploded into a riot in August 1834. On the 11th, a group of whites and blacks got into heated argument about seats on a carousel, which was set up at Seventh and South Streets. However, rumors spread that the African Americans had insulted the whites and, as a result, the carousel was destroyed the next evening. That night, a white mob attacked the Moyamennsing neighborhood, where many African Americans lived, and ransacked homes and businesses. The riot continued for two more days. In the aftermath, two churches and over 30 homes were destroyed. Many residents were beaten as well. The constables tried to stop the violence but there were too few of them. Racial tensions simmered during the next four years and flared again on May 15, 1838 during the opening of the large Pennsylvania Hall, which was newly built by local abolitionists as a meeting hall. The event began on the 14th without incident but a white mob gathered outside it on the 16th and broke the windows as activist Angelina Grimke was lecturing. The meeting ended but the next day a large mob set the building on fire and it burned to the ground. Fire fighters didn't try to stop the fire; they only protected nearby buildings. While sporadic fighting occurred over the next few years, the city was mostly peaceful despite the economic depression that began in 1837. This relative calm ended in 1842 with the Lombard Street Riot.

On August 1, 1842, a white mob of mostly Irish immigrants attacked a parade of around 1,000 African Americans promoting temperance and commemorating the eighth anniversary of the end of slavery in the British Caribbean. The attack sparked a three-day riot during which members of the mob pursued marchers around the city, ransacked black homes in the area, and set an abolitionist meeting hall, several public buildings, and the Second African Presbyterian Church ablaze. The mayor called in 1,000 militia troops to finally put an end to the riot. Few rioters were arrested and those who were convicted received light sentences. The event was the third race riot that occurred within the previous decade (the other two took place in 1834 and 1838.

Lombard Street Riot, 1842

The Institute of Colored Youth (ICY)&nbsp;owned Liberty Hall in this location in Philadelphia. In the early 19th century,&nbsp;ICY was connected to the African Americans struggle for social freedom and economic status. It was one of the first schools to train young colored people skilled trades and teaching. One of the most famous students (and instructor)&nbsp;who attended the school was Octavius V. Catto. Not only was Catto a student and instructor at ICY, he was also a huge civil-rights activist, who helped find the first Philly all Black baseball club, the Pythians. He was the manager and star-player of the team. During the winter and off-season, the Pythians would meet in the second floor of Liberty Hall (their Headquarters)&nbsp;to discuss ways to strengthen the team. They would have meetings and other planned events in this very building.&nbsp;Catto always&nbsp;helped come up with ideas to improve the teams skills for the playing season. Today, neither Liberty Hall nor the main ICY building remain. The land where Liberty Hall once stood is now occupied by residential buildings.&nbsp;In 1902, the Institute for Colored Youth relocated to the farm of George Cheyney, about twenty-five miles west of its original location. The institute&nbsp;grew into a teacher's college in the 1920s&nbsp;and continues today as&nbsp;Cheyney&nbsp;University of Philadelphia, a state-supported university&nbsp;with an international student body. A plaque on Bainbridge Street honors the history of the original institute.&nbsp;

Liberty Hall was a building belonging to the Institute for Colored Youth.The building was used as the headquarters for the first all Black Philadelphia baseball club, the Pythians, in 1867. The team had meetings and planned events here.The building is no longer standing today. However, there is a plaque elsewhere in Philly, dedicated to the Institute for Colored Youth. 

Liberty Hall at the Institute for Colored Youth

Born in 1839 in Charleston, SC, Octavius Valentine Catto was raised in Philadelphia, the son of a prominent local minister. &nbsp;He attended the Quaker-founded&nbsp;Institute For Colored Youth, where he met Jacob C. White. &nbsp;Following his graduation, Catto continued his studies in classical languages in Washington D.C. before ultimately returning to Philadelphia to teach&nbsp;literature, mathematics, Greek, and Latin at the Institute For Colored Youth.1&nbsp; Already a political leader, in&nbsp;1866 Catto was on a panel representing the Equal Rights League that successfully lobbied the state to desegregate Philadelphia's streetcars. &nbsp;The following year, Catto and his old friend White founded the Pythians Baseball Club of Philadelphia, an all-Black team modeled on&nbsp;their white counterparts. &nbsp;The Pythians were a social and sporting organization and their games were&nbsp;community events, generally followed by large banquets and attended by large crowds. &nbsp;These all-day affairs served as meeting places for prominent Black leaders to discuss the political issues of the time.2 Catto served as the Pythians shortstop and manager. &nbsp;In 1867, the team compiled a record of 8-3-1 playing against all-Black clubs in other cities like Baltimore, Harrisburg, Camden and Washington D.C., and filed an application to join the Pennsylvania Association of Amateur Base Ball Players. &nbsp;Despite being nominated by the all-white Philadelphia Athletics, the Pythians were rebuffed and withdrew their application.3 &nbsp;Later that year the National Association of Base Ball Players, the closest thing baseball had to a governing body at the time,&nbsp;would pass a rule prohibiting teams with minority members from gaining membership. &nbsp;Despite this setback, the Pythians would continue on for several years. &nbsp;In 1869, they became the first all-Black to take the field against an all-white squad, falling to the Olympics 44-23, before rebounding two weeks later with a victory over the all-white City Item team. In 1870 Catto shifted his attention to politics. &nbsp;Congress passed the 15th Amendment to the Constitution granting Black men the right to vote. &nbsp;This issue faced violent opposition from the Democratic leadership in Philadelphia, and Catto was assassinated in the street in the fall of 1871. &nbsp;He was 32. &nbsp;Catto's funereal was the largest the city had ever seen for an African American, as a&nbsp;procession of soldiers, elected officials, students, and Pythians escorted Catto's body to the Mount Lebanon&nbsp;Cemetery4, where his body&nbsp;was laid to rest.

Pennsylvania state historical marker placed at the former residence of the great African American activist, educator and sportsman Octavius V. Catto (1839-71).  In addition to co-founding the Pythians baseball club of Philadelphia, one of the most successful and historically significant all-Black teams of their time, Catto spearheaded the movement that led to the racial integration of streetcars in Philadelphia and worked to help African Americans gain the right to vote with the passage of the 15th Amendment to the Constitution in 1870.  During a time of violent unrest shortly before the fall 1871 elections in Philadelphia, Catto was murdered in the street, a victim of a politically motivated assassination.    

Octavius V. Catto Historical Marker

Frances Ellen Watkins Harper was born on September 24, 1825 in Baltimore, Maryland and was the daughter of two free African Americans. She was a women of many skills as she grew up to be a historic poet, fiction writer, journalist , activist, as well as a few more trades. Harper would come to be a highly valued and influential speaker at various events during the fight for civil rights, women's rights, and educational opportunities for all. Furthermore, Frances EW Harper had written various pieces of literature that were quite meaningful because she had used them to express the experiences of her and other African Americans at the time. At the age of three, Frances had lost both of her parents and was forced to move in and be raised by her aunt and uncle, Henrietta and William Watkins. William Watkins had been an active abolitionist who was practicing self taught medicine, organized a Black literary society, and even opened up his own school in 1820 called the Watkins Academy for Negro Youth. Frances grew up following her uncle's actions, learning from what he did to fight for civil rights, all while also attending the Watkins Academy until the age of thirteen. During her times, it was normal for one to join the workforce at this age so Harper had begun to work as a nursemaid and seamstress for a Quaker household who owned a bookshop where the teenager would deeper explore in her love of literature. At age twenty-six, Frances EW Harper had decided to began teaching. She first took a job at the Union Seminary in Ohio where she became the first woman instructor there and then after a year she moved to a school in York, Pennsylvania. During this time, Harper's home state of Maryland passed a law that any free African American living in the North were no longer allowed to enter the state with punishment of being sold as a slave, causing Harper not to be able to return to her home. Due to this she decided to dedicate her life to the anti slavery cause. She created a career being a traveling speaker for the fight for civil rights while at the same time helping slaves escape through the Underground Railroad and writing many novels and poems about her experiences. Frances EW Harper's pieces of literature came to be historic over time as the effect they had on society showed as time went on. She began to write a lot of poetry for antislavery newspapers as her poem "Eliza Harris" was published in The Liberator, and also in Fredrick Douglass's Paper. Harper's short story "The Two Offers" was also the first published novel by an African American. She was hired by a few organizations to become a traveling lecturer and speaker including the Maine Anti-Slavery Society and Pennsylvania Anti Slavery Society. Harper's fight was not only for civil rights as she was an active activist for women's rights and the temperance movement. In 1866, Harper gave one of her most famous speeches at the National Women's Rights Convention in New York called "We Are All Bound Up Together". Harper continued to spend the rest of her career fighting for equal rights, equal opportunities for school and work, and education for African American women. She co-founded and became vice president of the National Association of Colored Women's Clubs, was superintendent of Colored Section of the Philadelphia and Pennsylvania Women's Christian Temperance Union, the director of the American Association of Colored Youth, and lastly a member of the American Women's Suffrage Association. After collecting all of these accolades, she settled down in her home in Philadelphia but never stopped fighting for what she believed in.

This historic Philadelphia home is where poet, fiction writer, journalist, and activist Frances Ellen Watkins Harper spent her later years and the location where she passed away on February 22, 1911. Born in Baltimore in 1825, she was the only child of free African American parents. After growing up in difficult conditions, she embarked on a career as a traveling speaker on the abolitionist circuit. Frances Ellen Watkins Harper also helped slaves escape through the Underground Railroad and wrote frequently for anti-slavery newspapers. As a journalist and activist, she worked with Frederick Douglass and other reformers, earning a reputation for her writing which led some to refer to her as the "mother" of African American journalism. The house has since been named a National Historic Landmark and is open to the public during special events. 

Frances Ellen Watkins Harper House

Born in 1837, Jacob C. White Jr. grew up in Philadelphia, the son of one of the city's most successful Black businessmen. He attended the Quaker-founded Institute For Colored Youth, where African Americans received an extensive liberal arts education. It was there he met Octavius Catto. Both sons of prominent men and outstanding students, White and Catto became best friends and after graduation, both would teach at the Institute.1In 1864, White became Philadelphia's first African American principal after being appointed to the position at the all-Black Vaux elementary school. He made an immediate impact on the school and established himself as a civic leader. That same year he and Catto helped start the Pennsylvania Equal Rights League to advance the Black suffrage movement.2Later, in 1867, the two friends would found the Pythians Baseball Club of Philadelphia. The Pythians were an all-Black team modeled on the successful white baseball clubs of the day. Beyond just being a sporting club, they were a social organization and their games were heavily attended community events, generally followed by large banquets. These all-day affairs served as meeting places for prominent Black leaders to discuss the political issues of the time.3 White served as the team's secretary, often arranging their games, and sometimes as manager. Catto played second base.Following Catto's politically motivated murder in 1871, the Pythians ceased to exist. White would continue to play an important role in Philadelphia's African American community, advocating for better educational opportunities for children and jobs for Black teachers. In the 1890s, he would help start the American Negro Historical Society and bequeathed to them his extensive records of Pythians, which he had preserved for over 20 years.4

This historical marker is placed where the residence of prominent African American educator, businessman, and baseball player Jacob C. White, Jr. (1837-1902) once stood. In 1868, White, along with his lifelong friend Octavius Catto, founded the one of the city's most important all-Black baseball clubs, the Pythians, which became the best black team in the country. It was also the first to beat an all-white team.

Jacob C. White, Jr. Historical Marker

The African American Museum of Philadelphia is the first of its kind to be built and funded&nbsp;by a major city to show the lives of African Americans. Museum&nbsp;founder Clarence Farmer worked with&nbsp;founding director Charles H. Wesley who earned a Ph.D. from Harvard University.&nbsp;The museum has a variety of permanent exhibits that tell the story of freedom in Africa, enslavement in America, and liberation through the agency and activism of many generations.&nbsp;The current museum is comprised of over twenty directors who make up the board of directors which is headed by President and CEO of AAMP Patricia Wilson Alden. The museum has also acquired several artifacts from the Philadelphia Civic Center and the Jack T. Franklin collection. &nbsp;Franklin, upon his death, donated his collection of over 500,000 negatives and photographs to be put on display at the museum. &nbsp;Some of the photographs contained images of Thurgood Marshall, Martin Luther King Jr., Malcolm X, and Jesse Jackson. &nbsp;The Civic Center of Philadelphia donated musical instruments, weapons, tools, jewelry, and cushions to be placed on display at the museum.&nbsp; The Jack T. Franklin collection, which is a donation from the photographer of over 500,000 photographs from his career, and the Philadelphia Civic Center Museum Collection. The latter collection was a generous gift from the Philadelphia Civic Center Museum that presented the AAMP with over 300 new African Artifacts. In addition to the previously listed major collections, the African American Museum in Philadelphia was also able to purchase, with the help of a grant from Save America's Treasures, Pearl Bailey's personal photographs and photographs from the Cash/Thompson collection.

Established in 1976, the African American Museum in Philadelphia is the first museum in the United States created and funded by a local government to help convey the history and heritage of African Americans to United States citizens. The museum covers the period from slavery to civil rights with over 750,000 artifacts and four galleries. Each gallery contains a variety of exhibits that interpret the museum's collection, selecting items from the collection and placing their history within the larger narrative of the African American experience. The museum also offers a variety of special thematic exhibits throughout the year, to ensure that every visit provides a new learning experience. A huge plus for young children visiting the museum is the "Children's Corner", an interactive exhibit where children explore the lives of young African American children. 

African American Museum in Philadelphia

The Pennsylvania Anti-Slavery Society built Pennsylvania Hall and dedicated the building on May 14, 1838. The building hosted a three-day convention of the city's female abolitionists, but before the end of the meeting, a mob had assembled to disrupt the meeting and attack the women for their opposition to slavery. Although Pennsylvania passed laws providing for the gradual end of slavery in their own state shortly after the American Revolution, many white residents of the city believed that the abolitionists were encouraging Black migration to the area. They also believed that abolitionists were to blame for the growing political strife between the North and the South. The mob grew extremely violent by the third day of the meeting, encouraged by members of the police who seemed to countenance the violence against abolitionists and their property. On May 17th, only three days after the dedication of the building, the anti-abolitionist mob set fire to Pennsylvania Hall and attacked anyone who tried to save the building. 

Burning of Pennsylvania Hall in Anti-Abolitionist Riot of 1838

State legislator and captain of the last "colored" unit in the Pennsylvania Militia, Samuel Beecher Hart, sponsored a bill in the 1920s to erect a memorial African American service members. Enough funds were collected by 1927 and that year the governor appointed a commission of five members, all of whom were African Americans, to oversee the project. They selected Schweizer, who who was from Switzerland and had created several other monuments in the state.The debate about where the memorial was to be located revealed blatant racism in the city at the time. Understandably, Hart believed it should be placed in a prominent location and Schweizer suggested here along what is known as the Benjamin Franklin Parkway. The city's Art Jury (the predecessor to the Art Commission) rejected the request, claiming that the memorial was "mediocre" and instead recommended another location, Fitler Square. However the neighborhood surrounding the square was inhabited by mostly working class Irish-Americans who did not the want the memorial (one landlord said that his building had “very desirable tenants living in these apartments, and we feel that such a statue opposite the apartments would cause us a loss of tenancy”). Neither did the African American community who thought the area was wholly unfit for such a memorial. In the end, the parties involved reached a compromise and the memorial was erected in 1934 in a remote spot in West Fairmount Park.It remained there for several decades despite the efforts of Hart's granddaughter, Doris Jones Holliday, and others who worked to have it relocated to a worthy location. It was finally moved here in 1994 thanks to the work of the Committee to Restore and Relocate the All Wars Memorial, which raised funds for its restoration and relocation.The full text of the plaque is as follows:TO COMMEMORATE THE HEROISM AND SACRIFICE OF ALL COLORED SOLDIERS WHO SERVED IN THE VARIOUS WARS ENGAGED IN BY THE UNITED STATES OF AMERICA THAT A LASTING RECORD SHALL BE MADE OF THEIR UNSELFISH DEVOTION TO DUTY AS AN INSPIRATION TO FUTURE GENERATIONS THIS MONUMENT IS DEDICATED MAY 30TH, 1934

Created by artist Jakob Otto Schweizer in 1934, the All Wars Memorial to Colored Soldiers and Sailors commemorates Pennsylvania's African American service members who served for the country in wartime. It is located prominently in the north end of Aviator Park next to the Logan Square traffic circle. It consists of finely detailed sculptures of African American military men who cluster about an allegorical figure representing Justice, who holds symbols of Honor and Reward. Above, American eagles surround a torch of life. The other side features four allegorical female figures representing the principles of war, liberty, peace, and plenty. First placed in West Fairmount Park, this work was moved here in 1994.

All Wars Memorial to Colored Soldiers and Sailors

Built in 1903&nbsp;by the Pennsylvania Railroad company&nbsp;as a football field for its YMCA-sponsored employee&nbsp;football team1,&nbsp;the "Railroaders". &nbsp;They competed against local colleges and athletic clubs. &nbsp;Beginning in 1936, the West Philadelphia&nbsp;park was the home field of the Negro League Philadelphia Stars (except on Monday nights, when the Stars would rent out Shibe Field, home of the Philadelphia Athletics and Phillies), one of the most successful Negro League teams.2 &nbsp;Additionally, Penmar Park hosted Negro League World Series games (which were often held at neutral sites)&nbsp;in 1945 and 1947. The park was hardly an ideal location for baseball. &nbsp;For one, the grass was rarely cut there. Another was its location. &nbsp;The park was situated behind the roundhouse where Pennsylvania Railroad trains would come for service. &nbsp;In his book&nbsp;Don't Let Anyone Take Your Joy Away: An inside look at Negro League baseball and its legacy, former Stars catcher&nbsp;Stanley Glenn recalled, "I used to hate to come to the ballpark at 44th and Parkside. &nbsp;It was filthy. &nbsp;Coal-powered&nbsp;used to pull in nearby at Belmont and Girard avenues for cleaning, then roll back downtown the the main station at 30th Street. &nbsp;Smoke and soot used to waft right into the ballpark. &nbsp;Why, if you went outside with a white shirt on, 20 minutes later that shirt would turn Black! &nbsp;Sometimes we even had to stop the games until the smoke blew away."3 Despite this, Penmar saw its share of feats. &nbsp;In August of 1936, legendary Negro League slugger hit a towering home run that landed outside the park4.&nbsp; In 1947&nbsp;Satchel Paige, the all-time great pitcher, once had a perfect game going through 8 innings before intentionally walking the bases loaded to start the 9th. &nbsp;Paige then told all seven fielders to lie down, and astonished them by striking out the next three batters on nine pitches.5 Interestingly, the crowds for these games were often racially diverse. &nbsp;According to Glenn, "There was an enormous white audience for Black baseball, almost 50-50 in Philadelphia. &nbsp;In fact, sometimes we'd play at the park at 44th and Parkside, and get more white patrons than Black. &nbsp;They were locals who simply loved baseball, and we were just that good."6

Former site of historic stadium that was home to the Philadelphia Stars of the Negro League from 1936-1952.  Originally built in 1903 by the Pennsylvania Railroad company for their company football team.  The stadium would go on to witness such feats as a 1936 Josh Gibson home run hit out of the stadium and a very eccentric Satchel Page no-hitter.

P.R.R. YMCA Athletic Field/Penmar Park/44th & Parkside

The Philadelphia Stars were established&nbsp;in 1933 by Ed Bolden, the previous owner of the&nbsp;Hilldale Daisies. The Stars became a member of the
Negro National League after one season as an independent team in 1933. As
a member of the NNL in 1934, the Stars won the NNL pennant in a classic series
with the Chicago American Giants.&nbsp;From 1934 until 1948, the Stars remained one of the biggest draws&nbsp;within the&nbsp;NNL. After the NNL dissolved in 1948, the Stars joined the Negro American
League and continued baseball operations&nbsp;until 1952. During the Philadelphia Stars’ time, they featured greats
like Biz Mackey and even Satchel Paige in 1950.Recently, the Philadelphia Phillies have worked to honor
the men of the Philadelphia Stars and their contributions to the game of
baseball and the city of Philadelphia. Every April 15 on Jackie Robinson Day,
the Phillies and members of various Philadelphia Business Association members
gather at Philadelphia Stars Negro League Memorial Park to honor and remember
the legacy of African American baseball in the Philadelphia community.

Located in Philadelphia’s West Parkside neighborhood, the Philadelphia Stars Negro League Memorial Park stands in the very spot where the Philadelphia Stars played their home games an Penmar Park. In addition to being the home of the Stars, the ballpark also served as the host to multiple Negro League World Series games in the 1930s and 1940s. The Memorial Park, which was made possible through the coming together of several parties including the MLB and City of Philadelphia in 2004, features a historical site marker, a mural, and a memorial statue.

Philadelphia Stars Negro League Memorial Park

Coltrane
moved to Philadelphia from North Carolina in 1943 shortly after graduating from
high school.&nbsp; He then enrolled in the
Ornstein School of Music until he joined the U.S. Navy in 1945.&nbsp; He served in Hawaii, playing in the U.S. Navy
Band, until discharged in 1946 when he returned to Philadelphia.&nbsp; He then continued his musical career as he
mastered both the tenor and alto saxophone.&nbsp;
He, for a short time, was a member of Dizzy Gillespie’s Band beginning
in 1949.&nbsp; It was also around this time,
unfortunately, that Coltrane became a heroin addict.&nbsp; &nbsp;

Coltrane
purchased the rowhouse on 33rd Street in 1952 for the price of
$5,146 with the assistance of a G.I. loan.&nbsp;
It is thought that this house, and others in the neighborhood, were
designed for middle class Philadelphians by E. Allen Wilson.&nbsp; Coltrane moved into the colonial revival home
with his mother, Alice; cousin, Mary Alexander; and family friend, James
Kinzer. &nbsp;His future wife, Naima, a
converted Muslim, would join them later.&nbsp;
They were married in 1955. 

As described
in the home’s National Historic Landmark nomination form, the home became “…intimately
connected with the life of one of the most significant figures in American music
of the 20th century.”&nbsp; For it
was here that Coltrane lived while he played with Johnny Hodges, Dennis Sandole
and Miles Davis as he experimented with free jazz based on modal accompaniment
rather than chord progressions.&nbsp; It was
also while he lived on 33rd Street that he composed his first solo
album and overcame his addiction in 1957.&nbsp;
As the ‘50s progressed, Trane began to spend more time in New York City
playing with such influential musicians as Thelonious Monk at the famous Five
Spot.&nbsp; Eventually, Coltrane and Naima
would leave Philadelphia for Long Island, New York.&nbsp; However, he used his Philadelphia home, now
in the hands of his cousin, often as he toured.&nbsp;
John Coltrane died in 1967 at the young age of 40 from liver cancer.

The Coltrane
House stayed in the possession of Coltrane’s cousin, Mary, until it was sold in
2004.&nbsp; Since that time, there have been
many efforts to restore the house, but none have come fully to fruition.&nbsp; The John W. Coltrane Cultural Society was
founded in 1984, but restoration efforts were sporadic and haphazard at best.&nbsp; The John Coltrane House is a Philadelphia
non-profit that is currently striving to restore the historic home, but
questions of ownership have hampered their efforts.&nbsp; As of this writing, the future of the John
Coltrane House remains in doubt.&nbsp;

The former home of jazz legend, John Coltrane, is located in the Strawberry Mansion neighborhood of Philadelphia, across the street from Fairmont Park. Coltrane is often credited with transforming jazz music by incorporating musical modes instead of chord progression for harmony. John Coltrane's music is still influencing artists today, not only in jazz but all genres of music. Known to friends and musix lovers as "Trane," John Coltrane lived in this modest rowhouse, which was built in the early years of the 20th century. Coltrane lived here and entertained friends at this address from 1952 until he moved to New York City in 1958.  He maintained ownership of the property until his death in 1967, when the home became the property of his cousin, Mary Alexander. 

Coltrane was on of the most influential and significant jazz musicians of, not just his era, but of all time. In recognition of his significance, the John Coltrane House was designated a National Historic Landmark and placed on the National Register of Historic Places in 1999. It 2004 the house was purchased by Norman Gadson, who worked to restore the house right up until his death. Gadson's daughter continues her father's dream, creating the John Coltrane House as a non-profit organization that works to restore the home and open it to the public. 

John Coltrane House

Frequently Asked Questions about the UNIA-ACL from the national website:Explain the U.N.I.A. and A.C.L.'s desire for a United States of Africa? As U.N.I.A. and A.C.L. members, we are Garveyites. Garveyites realize that race and color play an important part in the world today. We realize that the coming into being of a powerful African nation will mean the easing of the color bar wherever African people live. The difference in the Garveyite and the African person who has "lost nothing in Africa" lies in their conception of freedom. Garveyites have been taught that freedom can only be firmly established in consecrated soil. It must be sown deep in belief in one's self, and in one's own ability to conquer adversity. Freedom is carved out of dreams of greatness, and a determination to turn those dreams into living realities. It is planted in a common longing to shape one's own fate. The non-Garveyite is seeking freedom through others. They doubt their ability to establish it for themselves. The environment in which they live has robbed them of their faith in their own powers of creative endeavor, and their own human and moral worth. Having little confidence in their own ability to create and build, they feel that their future depends on begging others for privileges and opportunities, and eventually escaping from themselves by means of amalgamation. We believe God created all women and men equal, that he gave us all the ingredients of greatness. What one race can do, all others may accomplish. This being true, our fight for recognition and equality will fall short of the goal so long as we are content to follow the initiative of others. Such a course will always leave us a step behind, until we prove to the world, that we too, are women and men capable of doing what other men and women have done, we will always be looked upon as a little less than other women and men. Only when we too have created states, built nations, and created the governments comparable to those of the modern men and women, will we be able to erase the stigma of inferiority. Why does the UNIA still use the word Negro in its official title? The answer is complex and one needs to know a little about the history of the melanin dominated peoples we call African, Black, Negro, etc. According to J.A. Rogers, the forefather of Black Anthropology, "Negro" is the oldest known and most ancient name to describe our family of the human race. During Marcus Garvey's era, Negro was indeed the name of our race that was most acceptable. Since Dr. ben Jochannan and other Black historians have given us so much insight and information on the history of Kemit and our race, we can no longer accept "NEGRO" as the sole description for us as a people. The Universal Negro Improvement Association and African Communities League is very much aware of this situation today that provides "Africans" another excuse for not joining in with the Grandfather of Black Nationalist Organizations. To drop "NEGRO" from our official title could bring legal disaster to the UNIA. European governments, particularly the U.S. government, seized millions of dollars in property and assets and still has the UNIA in a legal bind due to the frame up of Mr. Garvey. This perhaps is the main reason for not changing "NEGRO" TO "AFRICAN". The bottom line is, until we establish ourselves a government and nation, we are still Negroes to some. We may call ourselves Blacks, Africans, African-American, Kemetian, Nubian or otherwise. It makes no difference in our eco-political status of the world as of now.

Founded by Marcus Garvey in 1914, the UNIA remains one of the oldest African American fraternal organizations in American history. The organization reached its membership peak in the 1920s but continues to meet in Philadelphia and other major cities under the auspices of the UNIA-ACL.

Universal Negro Improvement Association and African Communities League 

Following the death of successful merchant and Philadelphia County
treasurer George W. Smith, his wife commissioned a church in his memory in the single largest act of religious philanthropy in the city's history. The
church, designed by Charles M. Burns, was built in the French Gothic style,
complete with flying buttresses and large stained glass windows. It took seven
years to build—from 1890 to 1897.&nbsp;

From its inception, the Episcopal church was committed to serving its
parish and to making no distinction between rich and poor. Accordingly, the
Church of the Advocate ended the old practice of renting pews, which it
believed made the church accessible to all.&nbsp;

When the church was built, its North Philadelphia neighborhood was
largely made up of working-class, white people. Over the years, however, the
demographics of the area changed and the Church of the Advocate adapted. As the area became predominantly African American, the church made noteworthy efforts to be more representative of its neighborhood, particularly under the leadership of Father Paul M. Washington. In the 1970s, Washington commissioned a series of fourteen murals in the nave depicting African American history. Underneath each mural is a passage from scripture that likens the struggle of African Americans to that of the ancient Hebrews. The murals remain one of the church's most striking features.In the 1960s and 1970s, the church also took a an active role in the civil rights movement. It welcomed civil rights groups that were not welcome in other venues and hosted the Third Annual Conference on Black Power in 1968. Two years later, the church hosted the Black Panther Convention.The Church of the Advocate was also ahead of its time regarding the ordination of women as priests in the Episcopal Church. Eleven women (known as the Philadelphia Eleven) were ordained in the church in 1974, two years before the national church voted to approve women as Episcopal priests. The church is considered the first site in the country to ordain women as priests.&nbsp;Continuing in the Episcopal Church's tradition of social justice as well as the activist model established by Father Washington, the Church of the Advocate continues to actively serve its community. The church provides free lunches every weekday at the Advocate Cafe. The Advocate Center for Culture and Education offers numerous classes and workshops.The Church of the Advocate is a National Historic Landmark and is listed on the National Register of Historic Places, as well as the Pennsylvania Inventory of Historic Places and King's Handbook of Episcopalian Churches.&nbsp;

Officially known as the George W. Smith Memorial Church of the Advocate, the stunning North Philadelphia Episcopal sanctuary was built between 1890 and 1897 and funded by the estate of George W. Smith. From the time of its construction, the church has been dedicated to inclusion and fairness. The church played an active role in the civil rights movement and hosted both Black Power and Black Panther conventions. The church is listed on the National Register of Historic Places and is a National Historic Landmark. 

Church of the Advocate 

Joe Frazier (1944-2011) was born in Beaufort, South Carolina, but,&nbsp;seeking greater opportunity,&nbsp;moved to Philadelphia in his teens and adopted the city as his home for the rest of his life. &nbsp;A successful amateur fighter, Frazier won Gold Glove heavyweight titles in 1962, '63, and '64, en route to winning the Gold Medal for boxing&nbsp;in the heavyweight division at the Tokyo Olympics in 1964. &nbsp; Frazier is most well-known for his three epic battles in the ring with Muhammad Ali. &nbsp;Their first meeting was dubbed "The Fight Of The Century" by the press leading up to the event1. &nbsp;The fight lived up to its billing as the pugilists engaged in a brutal, 15-round contest. &nbsp;Frazier was awarded a unanimous decision and crowned the World Heavyweight Champion. &nbsp;Frazier would lose his title to George Forman two years later, before facing Ali again in '74 and '75, both of which he would also lose. &nbsp;He retired from fighting in 1976, save for a one-fight comeback in 1981, and finished his career&nbsp;with a record of 32-4-12. Following his retirement, Frazier dedicated himself to training fighters at his North Philadelphia gym and giving neighborhood youths an alternative to the streets. &nbsp;Frazier faced health and financial problems later in life and was forced to sell the gym in 2008. &nbsp;He died from complications related to liver cancer in 2011. &nbsp; The National Register of Historic Places says of Joe Frazier's Gym: Joe Frazier's Gym is an important building associated with Frazier's life and productive career, and serves as a powerful representation of both African-American and boxing history in twentieth-century Philadelphia. Joe Frazier's Gym meets Criterion Consideration G, as though his accomplishments and active career may have taken place within the last fifty years, it is clear that Frazier is an important figure in late 20th century boxing history, this building best reflects his success and lasting impact within the sport, and this building is very important within the city of Philadelphia's African American sports resources. The period of significance represents the duration of Joe Frazier's involvement with the building, from 1968 to 2008.

The home gym of former Olympic Gold Medalist and World Heavyweight Champion Joe Frazier.  After he retired from boxing, Frazier used the gym to train fighters and provide an alternative to the dangers of the streets for local inner-city youths.  It was added to the National Register of Historic Places in April of 2013.

Joe Frazier's Gym

Reverend
Leon Sullivan was born on October 16, 1922 in Charleston, West Virginia. He
received a football and basketball scholarship to attend West Virginia State
College. Sullivan had to turn to the steel mill for employment and as a way to
pay his tuition after he suffered a foot injury that ended his athletic career.

Sullivan
became a Baptist minister when he was 18 years old. He was enrolled in the
Union Theological Seminary located in New York City from 1943-1945. In 1947 he
completed a Master’s degree in Religion from Columbia University. 

In 1950
Reverend Leon Sullivan became the pastor at Zion Baptist Church in North
Philadelphia, Pennsylvania. He continued working at Zion Baptist Church until
1988. During his time as pastor at Zion Baptist Church, the church membership
grew from 600 to more than 6,000.

Reverend
Sullivan noticed job discrimination was a problem in Philadelphia. He began to
organize and lead campaigns that would challenge discrimination. One campaign
led by Reverend Sullivan was known as the “selective patronage” program. This
campaign organized the boycott of companies who were participating in
employment discrimination.

Reverend
Sullivan also saw a need for the availability of job training in African
American communities. He felt job training would help in the fight to end job
discrimination. Reverend Sullivan founded and led the first Opportunities
Industrialization Centers of American, Inc which established employment and
training programs.

General
Motors Corporation elected Reverend Sullivan to their Board of Directors in
1971. Sullivan used this position to his advantage and used it to battle
discrimination. Because GM was the largest employer in South Africa, Reverend
Sullivan established a code of conduct for all corporations operating out of
South Africa called Sullivan Principles. The principles were established to
protect human rights and encourage equal opportunity for workers. This code of
ethics helped to disassemble the apartheid in South Africa. 

With help
from United Nations Secretary-General Kofi Annan, Reverend Sullivan was able to
extend Sullivan Principles by launching the Global Sullivan Principles.
Reverend also helped raise money for small businesses by establishing the Zion
Investment Association.

Reverend
Sullivan’s most ambitious project is considered to be The International
Foundation for Education and Self-Help. The program allowed for the creation of
the Peoples Investment Fund for Africa, the Self-Help Investment Program, as
well as Teachers for African and Schools for Africa programs.

Over 50
universities and colleges have presented Reverend Sullivan with honorary
doctorates, honoring him for his humanitarian and philanthropic activities. In
1992, President George H. Bush awarded Reverend Sullivan the Presidential Medal
of Freedom for the help he provided economically and socially disadvantaged
people around the world. He was honored for his humanitarian efforts in 1999 by
President Bill Clinton and received the Eleanor Roosevelt Award.

Reverend
Sullivan’s success is not limited to religion, corporations or even civil
rights. He was also a distinguished author. Reverend Leon Sullivan died from
leukemia on April 24, 2001 in Scottsdale, Arizona however, his legacy lives on
through the Leon H. Sullivan Foundation.

Zion Baptist Church was established in 1882. Reverend Leon Sullivan was one of the congregation's most influential ministers. He also worked as a civil rights advocate, humanitarian and corporate leader. He is best known for creating the Opportunities Industrialization Centers of America as well as the Sullivan Principles which promoted political reform in South Africa.

Driving Tour of African American History in Philadelphia

Historic Fair Hill

Introduction

Images

Backstory and Context

Sources

Additional Information