The Hidden History of Human Rights in Idaho
Idaho’s landscape is complex and contradictory. Our state is a place where the breathtaking beauty of the land often stands in stark contrast to the ugliness of injustice. Yet it’s also a state where both quiet courage and bold resistance have taken root. Beneath the surface of our history are extraordinary stories of communities that refused to let hate have the final word. These are the stories of neighbors standing up for neighbors, of communities coming together to clearly declare, “This is not who we are.” It is important to uncover these hidden histories, learning from the past to illuminate a path forward. Because these stories aren’t just echoes of what was—they are guides for what can be. They challenge us to ask: How can we build a state where all people belong and thrive? A culture of human rights is the foundation for belonging and thriving. But what do we mean by “human rights”? At its core, the concept is simple and profound: they are the inherent freedoms and dignity that belong to all people, regardless of identity, background, or beliefs. Human rights affirm our shared humanity and underscore our equal worth. Yet history repeatedly shows us that these rights are neither automatic nor permanent. They must be continuously upheld, defended, and sometimes reclaimed from forces that seek to divide and diminish us. Idaho’s human rights story embodies this struggle to protect and promote the inherent worth of all people. One of our state’s most infamous chapters features the rise of the Aryan Nations. In the 1970s, Richard Butler moved to Idaho and established a compound near Hayden Lake. Butler saw our state as fertile ground to develop a hub for white supremacy. Capitalizing on the region’s lack of racial diversity, history of Confederate sympathies, and a continuing wave of white flight from the South and urban areas, Butler weaved hateful ideology into a distorted version of Christianity to unite far-right extremists. This movement was not an anomaly; it was part of a broader legacy of systemic exclusion and racial hostility in the Pacific Northwest. In the late nineteenth and early twentieth centuries, Chinese immigrants faced discriminatory taxes, anti-miscegenation laws, and violence. On February 25, 1886, an anti-Chinese convention took place right here in Boise. All these acts ensured that by the 1920s, Idaho’s population was overwhelmingly white. During this decade, the state experienced another surge of white supremacy. This was part of a national wave of racial intolerance. Fueled by fears of societal change, the Ku Klux Klan organized public events to display its influence and assert its racist and anti-semitic ideas. One of the most notable demonstrations occurred in 1923 when Klan members held a parade in downtown Boise. Adorned in white hoods, over 350 Klansmen marched with floats, pyrotechnics, and a band. They made their way from the city center to the fairgrounds, where a crowd of 3,000 community members watched as they lit crosses in a dramatic show of power. This event illustrated the Klan’s attempt to normalize white supremacist ideals and intimidate minority groups and those who opposed their agenda. While the Klan’s presence in Idaho was less entrenched than in Southern states, it left a troubling legacy. Black residents faced segregation and violence, as well as informal yet pervasive discrimination that denied them basic rights and opportunities. These moments of exclusion were justified by dehumanizing narratives that characterized African Americans as unworthy or dangerous. Economic instability and demographic shifts during the 1920s further amplified the spread of white supremacist ideologies in Idaho. As the agricultural economy faltered and new immigrant groups arrived, white residents often scapegoated minorities, particularly Indigenous peoples and Mexican workers. The visibility of the 1923 Klan parade and similar activities reinforced exclusionary practices such as restrictive housing covenants, segregation in public spaces, and discriminatory laws. These acts of overt white supremacy not only highlighted the deep racial divides of the time but also laid a foundation for future extremist movements in Idaho. The establishment of the Aryan Nations is one example. In the 1970s, Richard Butler moved to Idaho, intending to create a home base for white supremacist groups. Butler’s movement perpetuated an “us versus them” ideology that sought to dehumanize and divide. Butler’s journey to establishing the Aryan Nations began with his exposure to far-right thinking. During World War II, he developed an admiration for Adolf Hitler and Nazi philosophy, despite fighting on the Allied side. After the war, Butler became deeply influenced by Senator Joseph McCarthy’s anti-communist rhetoric, which connected him with Wesley Swift, a preacher who espoused a theology known as Christian Identity. These teachings combined Biblical scripture with white supremacist beliefs, claiming that white Europeans were God’s chosen people and that Jews and people of color were subhuman. Christian Identity became the backbone of the Aryan Nations. Butler transformed Swift’s teachings into a unifying doctrine that could attract a wide array of extremist groups. By framing white supremacy as divinely ordained, he provided a theological justification for hate, which helped galvanize disparate factions of the far-right under a common religious and political banner. The 20-acre Aryan Nations compound became the physical and symbolic center of Butler’s movement. With its guard tower, swastika-emblazoned chapel, and regular gatherings, the compound served as a hub for white supremacists, paramilitary groups, and neo-Nazis. By providing a physical space for networking, Butler solidified the Aryan Nations as a central node in the web of extremist organizations. To achieve this, Butler hosted annual Aryan World Congress meetings at the compound. The gatherings provided a platform for collaboration, allowing extremist groups to share tactics, exchange propaganda, and recruit members. These events helped transform the Aryan Nations from a regional entity into a national and even international network. The compound also became a destination for individuals disillusioned with mainstream society or radicalized by the economic and social changes of the 1970s and 1980s. Butler framed his movement as a refuge for those seeking to preserve “traditional” white Christian values in the face of
Wassmuth Youth Leadership Program
Wassmuth Youth Leadership Program Learn more about our youth leadership program. Wassmuth Youth Leadership Program Students of all ages have always participated in the Center’s programs, whether in the Memorial, as service projects, or at community venues like the Morrison Center. In 2023, the Center decided to build on the previous “Students in Action” group to create the Wassmuth Youth Leadership program (WYLP). The WYLP is a yearlong learning and service opportunity for young people in 9-12 grades in the Treasure Valley that explores the connection between addressing human rights issues and leadership skills and qualities. Students begin the year with shared participant-selected readings, movies, podcasts, etc., on a variety of human rights themes to deepen their learning and understanding of various issues. The group meets twice a month for a year. In the second half of the year, students create service projects that they hope will positively impact their community. Projects in the first cohort focused on issues of housing, women’s health, human rights education for kids, literacy, and more. WYLP members also support Center programs and events throughout the year. The second cohort started in May 2024 and includes 32 students from local high schools. Several students from last year returned for a second round, so we are excited to see them step into leadership within the group this year. In 2024, WYLP is piloting an interesting partnership with the Kaleidoscope Project, a youth leadership and empowerment program based in Burkina Faso. The students have been connecting virtually to share learning and practices with each other. We are eager to see where this partnership may lead! If you are interested in participating in future WYLP cohorts, applications will open in Spring 2025. For more information, contact jess@wassmuthcenter.org or calley@wassmuthcenter.org. Share this post Facebook X LinkedIn
The Wassmuth Center Human Rights Education Fellowship
The Wassmuth Human Rights Education Fellowship Learn more about our Fellowship program for educators… Educators have been key partners in the work of the Center since its inception. In 2023, the Center created the Wassmuth Human Rights Education Fellowship program for educators (WHRE). This program is a yearlong opportunity for educators to come together to deepen their learning and support each other in creating joy, justice, and belonging in their learning environments. The first cohort of educators finished up in May 2024, and the second cohort started with a weeklong summer institute in June. A frequent request from educators is to build a collective that can learn from and support each other. So, in August of 2024, we will launch the RIPLE (Recharging and Inspiring Possibilities in Learning) Collective. RIPLE will allow previous WHRE fellows to connect with current fellows to build that community of human rights educators. We hope the “ripple effect” will go far (see what we did there?). If you are interested in joining a future cohort of the Fellowship, applications will reopen in Spring 2025. For more information, contact jess@wassmuthcenter.org Share this post Facebook X LinkedIn
Human Rights Education
Human Rights Education: What is it and why is it important? Learn more about why the Center’s primary mission is education. Welcome to our first blog on the new site! Please check back regularly for more posts. Based on the idea that human dignity is inherent to all people, the Wassmuth Center’s mission is “to promote human dignity and diversity through education and to foster individual responsibility to work for peace and justice.” What is human rights education and why is it important? First, let’s start with what it is. According to the UN Declaration on Human Rights Education in 2011, “human rights education is all learning that develops the knowledge, skills, and values of human rights. Education about human rights…education through human rights, and education for human rights.” Why is human rights education important? We hear the term “human rights” often, but actual “human rights literacy” is not widespread in the United States. Some students or researchers actively learn about human rights in a university or professional setting, but most people receive no education, formally or informally, about human rights. When Americans think about their “rights”, they are usually referring to civil and political rights defined in the US Bill of Rights, which includes freedom of assembly, freedom of worship, and the right to a fair trial. Few, however, realize that the Universal Declaration of Human Rights (UHDR) also addresses and guarantees social, economic, and cultural rights such as health care, housing, or a living wage. When people are not aware of their rights, it is easier to have them abused and not have the language or framework to advocate for their rights. There is a growing consensus around the world that human rights education is essential because it contributes to the building of free, just, and peaceful societies. The Wassmuth Center for Human Rights works to educate for a better tomorrow. Throughout the Idaho Anne Frank Human Rights Memorial and the Philip E. Batt Education Building, you will see a variety of quotes, images, and art that represent a breadth of perspectives, lived experiences and eras that invite us to reflect on what it means to be human and what kind of world we want to create with our words and actions. Share this post Facebook Twitter LinkedIn