Looking Back at Loving v. Virginia: The 50th Anniversary of a Landmark Case

By Bettmann/Corbis via New York Times retrieved on September 17, 2008, Fair use, https://en.wikipedia.org/w/index.php?curid=13624396

Bettmann/Corbis via New York Times

When Mildred Jeter and Richard Loving started dating in the early 1950s, the idea that their relationship could change history could not have seemed more remote. When they decided to marry, Richard knew plenty of other people in Central Point, Virginia, had skirted the same legal barriers that stood in their way. Those Central Pointers had always been able to resume their lives afterward with no controversy or consequence. He and Mildred expected the same for themselves.


Loving v. Virginia upset one of the last strongholds of segregation.


Instead, Mildred and Richard would become the subject of numerous books and articles, a made-for-TV movie, a documentary, and a feature film, as well as the plaintiffs in a landmark Supreme Court case that turns 50 today. Their reluctance and modesty, even as their legal battle took on national significance, were captured in what Richard told LIFE Magazine in 1966: “[We] are not doing it just because somebody had to do it and we wanted to be the ones. We are doing it for us.”

An Illegal Marriage

Richard Loving and Mildred Jeter met in 1950, seven miles from Central Point, at a farmhouse where the seven-member Jeter Brothers were staging a bluegrass show. Richard loved listening to bluegrass. That night, however, it was not the performers, but their younger sister, Mildred, who captured his attention. Mildred was a few years his junior and known for being shy and soft-spoken. She thought Richard seemed arrogant at first, but her impression changed as she got to know the kindness he possessed. The two dated for several years, often spending time together at the racetrack, where Richard and two close friends won numerous trophies with a race car they maintained together.

What would have otherwise been a familiar story of romance in rural, 1950s America was complicated by race, at a time when segregation was deeply entrenched. Richard Loving was white, of Irish and English descent, and Mildred Jeter was black, as well as part Cherokee and Rappahannock. For Richard and Mildred, though, Central Point provided an unusually safe space, one that stalled the expectation that their relationship could invite legal troubles. Continue reading

Where Disproportionate Need Meets Unequal Access: Plan B in Native American Communities

Image: FreeDigitalPhotos.net

When President Obama signed the Tribal Law and Order Act into law two years ago, it was a long overdue step to improve public safety in Native American communities — in particular among Native American women. Department of Justice data show that Native American women are more than two-and-a-half times as likely as other women in the United States to be sexually assaulted or raped. Another statistic that sets Native American women apart from other women in the United States is the likelihood that their victimizers will be non-Native men. While other women are usually attacked by men of the same race, 86 percent of reported sexual assaults against Native American women are perpetrated by non-Native men.


Most Native Americans depend on the Indian Health Service for health care; most IHS pharmacies don’t provide emergency contraception.


The feeling that this violence is inevitable is common to many Native American women, a feeling that some have attributed to the history of military outposts on Native American lands and sexual abuse in boarding schools. Historical factors aside, a contemporary jurisdictional dead zone has enabled the problem to persist. Tribal police on Native American reservations don’t have the authority to arrest or detain non-Native suspects. Those suspects fall under federal jurisdiction, but federal marshals are too small in number and too committed to other responsibilities to provide community policing on reservations. The situation of virtual amnesty for non-Native perpetrators has created a scourge that some have dubbed “rape tourism.”

The Tribal Law and Order Act was enacted to prevent victims of sexual violence from falling through the cracks by improving investigation and prosecution of sex crimes. A New York Times article from earlier this year reported that only 13 percent of the sexual assaults reported by Native American women lead to arrests, compared to 35 percent of those reported by black women and 32 percent of those reported by white women. The improvements that the Tribal Law and Order Act promises cannot come soon enough. Continue reading