kkk essay tagalog

Ano ang KKK? Kahulugan at Halimbawa

Kahit na may iba’t ibang mga konotasyon ang terminong “KKK” sa kasalukuyan, may isa pang kahulugan na nauugnay sa kasaysayan ng Pilipinas.

Sa konteksto ng kasaysayan ng Pilipinas, ang KKK ay sumasaklaw sa grupong tinatawag na Kataastaasang Kagalang-galang na Katipunan ng mga Anak ng Bayan.

Sa blog na ito, ating tatalakayin ang mga kasaysayang detalye tungkol sa KKK, ang kanilang layunin, at ang kanilang kahalagahan sa pagpapalaya ng Pilipinas noong panahon ng kolonyalismo.

Mga Nilalaman

Ang Kasaysayan ng KKK

Ang Kataastaasang Kagalang-galang na Katipunan ng mga Anak ng Bayan, o KKK, ay isang sekretong samahan na itinatag noong 1892 ng mga lider tulad nina Andres Bonifacio, Emilio Jacinto, at iba pang Pilipinong patriyotiko.

Ang samahang ito ay naglalayong labanan ang kolonyalismo ng mga Espanyol at ipaglaban ang kalayaan ng Pilipinas.

Ang KKK ay nagkaroon ng mga lihim na seremonya at ritwal upang patibayin ang samahan.

Nagkaroon din sila ng mga opisyal na titulo tulad ng “Supremo” para sa lider ng samahan at “Kangkong” para sa mga miyembro nito.

Nagtago ang KKK sa iba’t ibang mga lugar upang maiwasan ang pagkakalantad sa mga Kastila.

Layunin ng KKK

Ang pangunahing layunin ng KKK ay ang pagpapalaya ng Pilipinas mula sa mga mananakop na Espanyol.

Itinatag ang samahan upang organisahin at pakilusin ang mga Pilipino upang magkaroon ng isang kolektibong pagsisikap na labanan ang kolonyalismo.

Sinikap ng KKK na magkaroon ng pantay-pantay na kalayaan at karapatan ang mga Pilipino, na kung saan ay hindi nila natatamasa sa ilalim ng pamamahala ng mga Kastila.

Ang KKK ay naglunsad ng mga pag-aaklas at pag-aatake laban sa mga Espanyol.

Sila rin ay nangasiwa ng mga lihim na pagpupulong at pagsasanay para sa kanilang mga miyembro.

Sa pamamagitan ng mga ito, pinapalawak ng KKK ang kanilang bilang at tinuturuan ang kanilang mga miyembro tungkol sa mga ideolohiya ng kalayaan at pagkakaisa.

Kahalagahan ng KKK

Ang KKK ay naglarawan ng isang mahalagang yugto sa kasaysayan ng Pilipinas.

Sa pamamagitan ng kanilang pakikipaglaban, nagawa ng KKK na magising ang diwa ng pagiging Pilipino at pagmamahal sa bayan sa mga mamamayan.

Binigyang nila ng tapang at determinasyon ang mga Pilipino upang isulong ang kalayaan at pagsasarili mula sa pananakop ng mga dayuhan.

Ang KKK ay nagkaroon ng malaking epekto sa lipunan.

Nagbigay ito ng pagkakataon sa mga Pilipino na magsama-sama at ipakita ang kanilang pagkakaisa at pagsuporta sa layunin ng kalayaan.

Binuo nila ang isang malakas na samahan na naglalayong labanan ang mga pang-aabuso at pagkakait ng mga karapatan ng mga Pilipino sa ilalim ng kolonyalismo.

Ang KKK ay nagningning bilang isang simbolo ng pagtanggi sa pagsasamantala at pagsusumikap na makamtan ang tunay na kalayaan.

Ang pamamahala ng KKK ay nagbigay-daan sa pag-unlad ng mga liderato at pamamahala sa paglipas ng panahon.

Ang mga lider ng KKK, tulad nina Andres Bonifacio at Emilio Jacinto, ay nagpakita ng matapang na pagkilos at paggabay sa kanilang mga kasapi.

Ang karanasang ito ay nagpalakas sa mga Pilipino na magpatuloy sa pakikipaglaban at magtaguyod ng mga prinsipyo ng demokrasya at kalayaan.

Sa kabuuan, ang KKK ay nagsisilbing huwaran ng katapangan, pagkakaisa, at pagsasakripisyo para sa kalayaan ng bansa.

Ang mga miyembro nito ay nag-aalay ng kanilang buhay at pagmamahal para sa Pilipinas.

Ang kanilang mga pagsisikap at sakripisyo ay nagbunga ng pagkakamit ng kalayaan ng Pilipinas mula sa pananakop ng mga Espanyol.

Sa kasalukuyan, ang KKK ay nagiging bahagi ng ating kolektibong memorya bilang isang bansa. Ang kanilang mga pagsisikap at tagumpay ay patuloy na pinagdiriwang at ginugunita sa iba’t ibang paraan.

Ang aral na natutunan mula sa KKK ay hindi lamang tungkol sa pagpapalaya ng bansa mula sa dayuhan, kundi pati na rin ang halaga ng pagkakaisa, pagmamahal sa bayan, at paninindigan sa mga prinsipyo ng demokrasya at kalayaan.

Sa huli, ang KKK ay isang tanyag na bahagi ng kasaysayan ng Pilipinas.

Ang kanilang pagpapalaya at pagsusumikap para sa kalayaan ay nagpamalas ng kahalagahan ng pagkakaisa at determinasyon ng mga Pilipino.

Ang mga aral na natutunan mula sa kanilang paglaban ay dapat na manatiling buhay at patuloy na maglingkod bilang inspirasyon para sa ating lahat na magpatuloy sa pagpapalaganap ng mga prinsipyo ng kalayaan, katarungan, at demokrasya sa bansa.

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14 Rules of Kartilya ng Katipunan ni Emilio Jacinto

The life that is not consecrated to a lofty and reasonable purpose is a tree without a shade, if not a poisonous weed..

Ang kabuhayang hindi ginugugol sa isang malaki at banal na kadahilanan ay kahoy na walang lilim, kun di damong makamandang.

The First Code of Conduct simply tells us that we must have a purpose-driven life. We must know how to set our goals and find meaning in our lives, because without knowing our purpose, we will suffer from unwanted situations.

To do good for personal gain and not for its own sake is not virtue

Ang gawang magaling na nagbubuhat sa pagpipita sa sarili, at hindi talagang nasang gumawa ng kagalingan, ay di kabaitan

This means that we must not be selfish. We must do good deeds not to earn praise but to show them with our whole hearts, because a deed done only for fame is not worthy of being called good.

It is rational to be charitable and love one’s fellow creature, and to adjust one’s conduct, acts and words to what is in itself reasonable. 

Ang tunay na kabanalan ay ang pagkakawang gawa, ang pagibig sa kapwa at ang isukat ang bawat kilos, gawa’t pangungusap sa talagang katuiran.

It gives us the real definition of a true act of kindness: being kind is simply seen in the service and love one gives to his or her fellowmen without asking anything in return.

Whether our skin be black or white, we are all born equal: superiority in knowledge, wealth and beauty are to be understood, but not superiority by nature.  

Maitim man at maputi ang kulay ng balat, lahat ng tao’y magkakapantay: mangyayaring ang isa’y higtan sa dunong, sa yaman, sa ganda, ngunit di mahihigtan sa pagkatao.

The 4th rule highlights equality. We are all born to be equal, no matter what race, status, or educational background we have. Our society may have divided us into groups, but we must all understand that no one is superior to anyone else.

The honorable man prefers honor to personal gain; the scoundrel, gain to honor. 

Ang may mataas na kalooban, inuuna ang puri sa pagpipita sa sarili; ang may hamak na kalooban, inuuna ang pagpipita sa sarili sa puri.

A good person must understand that honoring oneself also means he or she values honor rather than personal interest. True honor means having a high moral standard behavior

To the honorable man, his word is sacred.  

Sa taong may hiya, salita’y panunumpa.

Rule 6 tells us that we must be a man of our own words. Whatever is said must be done. We must do things that we promised because we can never take back what we have said, so “walk the talk “.

Do not waste thy time: wealth can be recovered but not time lost.  

Huwag mong sayangin ang panahun: ang yamang nawala’y mangyayaring magbalik; ngunit panahung nagdaan na’y di na muli pang magdadaan.

Everyone must understand the importance of time. We usually focus ourselves on worrying about different material things. This code of conduct tells us to treasure time because we can never take it back. At the end, we might end up regretting the things we weren’t able to do. We have make use of our time wisely.

Defend the oppressed and fight the oppressor before the law or in the field.

Ipagtanggol mo ang inaapi; kabakahin ang umaapi.

We don’t have the same strengths, but we can help one another. We must choose to fight for what is right: fight with the weak people who need your help and comfort, and fight those people who keep on putting others down by oppressing them.

Defend the oppressed and fight the oppressor before the law or in the field The prudent man is sparing in words and faithful in keeping secrets .

Ang taong matalino’y ang may pagiingat sa bawat sasabihin, at matutong ipaglihim ang dapat ipaglihim.

This highlights the importance of trust and confidentiality. A wise man is a man who thinks of what he says and keeps what is needed to be kept.

On the thorny path of life, man is the guide of woman and the children, and if the guide leads to the precipice, those whom he guides will also go there. 

Sa daang matinik ng kabuhayan, lalaki ay siyang patugot ng asawa’t mga anak: kung ang umaakay ay tungo sa sama, ang pagtutunguhan ng inaakay ay kasamaan din.

All of us need to be models for everyone, because whatever they see in us will also be followed by the people who see us. And a true man leads his family down the right path by showing them that he is righteous.

Thou must not look upon woman as a mere plaything, but as a faithful companion who will share with thee the penalties of life; her (physical) weakness will increase thy interest in her and she will remind thee of the mother who bore thee and reared thee. 

Ang babai ay huwag mong tignang isang bagay na libangan lamang, kun di isang katuang at karamay sa mga kahirapan nitong kabuhayan; gamitan mo nag boong pagpipitagan ang kaniyang kahinaan, at alalahanin ang inang pinagbuhatan at nagiwi sa iyong kasanggulan.

This principle is about women. Every woman deserves to be respected, and no man shall see them as an object or a past time. Just like they always say, a man who doesn’t respect a woman does not respect his mother, who gave him birth. Girls deserve to be loved with full respect and care.

What thou dost not desire done unto thy wife, children, brothers and sisters, that do not unto the wife, children, brothers and sisters of thy neighbor. 

Ang di mo ibig na gawin sa asawa mo, anak at kapatid, ay huag mong gagawin sa asawa, anak at kapatid ng iba.

Every action that any man takes is important. Every action has its own consequences. We must not do bad things against other people if we don’t want other people to do bad things against us.

Man is not worth more because he is a king, because his nose is aquiline, and his color white, not because he is a *priest, a servant of God, nor because of the high prerogative that he enjoys upon earth, but he is worth most who is a man of proven and real value, who does good, keeps his words, is worthy and honest; he who does not oppress nor consent to being oppressed, he who loves and cherishes his fatherland, though he be born in the wilderness and know no tongue but his own. 

Ang kamahalan ng tao’y wala sa pagkahari, wala sa tangus ng ilong at puti ng mukha, wala sa pagkaparing kahalili ng Dios, wala sa mataas na kalagayan sa balat ng lupa: wagas at tunay na mahal na tao, kahit laking gubat at walang nababatid kun di ang sariling wika, yaon may magandang asal, may isang pangungusap, may dangal at puri; yaon di nagpapaapi’t di nakikiapi; yaong marunong magdamdam at marunong lumingap sa bayang tinubuan.

The thirteenth principle is about having the right character and good values. A man’s life is not measured by his status in life or the things that he possesses. Instead, it is in his character and his love for the native land.

 When these rules of conduct shall be known to all, the longed-for sun of Liberty shall rise brilliant over this most unhappy portion of the globe and its rays shall diffuse everlasting joy among the confederated brethren of the same rays, the lives of those who have gone before, the fatigues and the well-paid sufferings will remain. If he who desires to enter (the Katipunan) has informed himself of all this and believes he will be able to perform what will be his duties, he may fill out the application for admission. 

Paglagalap ng mga aral na itoat maningning na sumikat ang araw ng mahal na Kalayaan dito sa kaabaabang Sangkapuluan, at sabugan ng matamis niyang liwanag ang nangagkaisang magkakalahi’t magkakapatid na ligayang walang katapusan, ang mga ginugol na buhay, pagud, at mga tiniis na kahirapa’y labis nang natumbasan.

The last code of conduct shows the desire of Emilio Aguinaldo.

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The Katipunan - also known as Kataas-taasang, Kagalang-galangang Katipunan ng mga Anak ng Bayan or KKK - was a revolutionary society founded in the Philippines by anti-Spanish colonialism Filipinos in 1892. The ultimate goal of the society was to regain independence for the country from Spain. The group was founded by Filipino patriots Andrés Bonifacio, Teodoro Plata, Ladislao Diwa and many others, all of whom fought tirelessly to achieve their goals in secret until the society was discovered by the colonial government in 1896. It was this discovery that resulted in the Philipine Revolution that followed.

While the group remained a secret organisation, all members were subjected to secrecy and strict guidelines that were established by the founders. As such, those who wanted to become part of the society were forced to take part in initiation rites if they wanted to be accepted. Initially, this was a process only offered to male Filipinos, but women were later accepted as the society grew. The growth of the society meant they needed to spread their word far and wide. This desire to communicate with people across the country led to the creation of the Kalayaan publication, which was first printed in March 1896. The success of the publication meant ideals began to develop and grow and soon some of the society’s most prominent members were even contributing to Filipino literature outside of the group. The society eventually became known after a member called Teodoro Patiño revealed its existence to his sister. Days later, the Spanish authorities caught wind of the group’s illegal activities and their questioning of the members resulted in the start of the Philippine Revolution .

MLA Citation/Reference

"Katipunan". HistoryLearning.com. 2024. Web.

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KATIPUNAN FOUNDING OF THE KATIPUNAN • Founded

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Cedric Yoro

The glorious revolution that broke out in 1896 is a major highlight in our history. That revolution is the stepping stone in forming our nation and identity as a Filipino. Before the revolution, it is clear that there are systems that are applied in the secret society called Katipunan that has political foundations. Political accountability in the formation of an organized government in the society is essential in establishing good governance that led the Katipunan to its success in the revolution. It uses different studies and literature with regards to political accountability and relate it to the historical events happened inside the secret society of Katipunan. This paper will discuss the political accountability in the Katipunan as a foundation of the revolution of 1896 that resulted to the Philippine independence in 1898.

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"Kampung Jayengaten is a settlement located in the centre of Semarang. Its emergence was a result of Semarang‟s growing importance as one of the most important economic and political centres in Java. The success of Semarang as a port and as a centre of trade and administration by the beginning of the twentieth century brought with it an influx of people, most of whom were Indonesians from all parts of Java and the outer islands. These people settled in former rural villages which have become densely built up areas; what is now known as kampungs (unplanned, spontaneous urban settlements), such as Kampung Jayengaten. With the expansion of Semarang‟s urban area these kampungs became physically (if not economically and socially) inseparable from the city. During the Suharto regime, which saw big business as the key to economic development, kampungs were often demolished (and their residents evicted) to be replaced by economically more profitable uses, such as toll highways, factories, office blocks, shopping malls, hotels, etc. Though Suharto has already been deposed for more than a decade, such evictions continue to happen in Indonesian cities. This paper looks at how Jayengaten came into being, as an outcome of Semarang‟s urbanisation, and describe how the same urbanisation process later caused the disappearance of Kampung Jayengaten and the eviction of its residents. "

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Improving poor conditions of the kampung in urban areas can be solved without evictions. Eviction is not a good strategy as it will eliminate the uniqueness of kampung characteristics. Aims: This study was aimed to find out the relevance of social capital in kampung arrangement and also to understand the most influential element of the social capital and its role on the arrangement of kampung in Kampung Pisang. Methodology and results: The study investigated the elements of social capital that affect the activities in every phase in kampung arrangement process. This was done through the analysis of data resulted from the questionnaire and interview surveys on the residents of Kampung Pisang. The result showed the most influential element of social capital is the social network in participation variable. Conclusion, significance and impact study: Participation as an element of social capital plays a major role in kampung arrangement in Kampung Pisang, Makassar city in Indonesia. By participation, the relevance of social capital in kampung arrangement is developing people's knowledge about the environmental quality and using it in the improvement of physical environmental condition. This paper showed that kampung arrangement could be done by using social capital to hinder evictions.

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Notes on the "Cry" of August 1896

FAQ.ph is where you can read interesting facts, answers and frequently asked questions about the Philippines, its places, events and people.

15 Reasons to Visit Museo ng Katipunan-Pinaglabanan Memorial Shrine

March 21, 2017 By Ayesha Sayseng Leave a Comment

Every time people ask me where San Juan City, Metro Manila is, I usually answer them, “It is where Greenhills Shopping Center is.” They easily recognize it since it is one of the famous landmarks in the area. However San Juan City is not just about the shopping center. Less known to many that this city holds a lot of memories significant to the Filipinos. San Juan City has been a witness to numerous historical events.

Passing by the street of Pinaglabanan, you will find the Pinaglabanan Memorial Shrine and just within the shrine is the Museo ng Katipunan. The shrine and the museum have many interesting stories to share. If you have not been there, these are the things that will make you want to visit the place:

1. Sculptor Eduardo Castrillo’s “Spirit of Pinaglabanan”

Spirit of Pinaglabanan is a sculptural work which serves as a reminder of the 1896 Battle of Pinaglabanan. It is the first battle between the Spaniards and the Filipinos led by Gat Andres Bonifacio.

Also read :  12 Famous Monuments and Shrines in the Philippines that You should Visit

2. El Deposito de Aguas

During the Spanish Era, there were two (2) important government structures in San Juan City — El Polvorin or the ammunition depot and El Deposito de Aguas or the water reservoir. On August 30, 1896, these were the two (2) areas Gat Andres Bonifacio and the Katipuneros attacked. El Deposito de Aguas is located exactly where the shrine is today.

3. The Life of Andres Bonifacio

Lifesize bust of Andres Bonifacio by Filipina sculptor Julie Lluch (left photo); lifesize statue of Andres Bonifacio by Filipino sculptor Esmeraldo Dans (right photo)

This is the only museum in Metro Manila that details the life of Gat Andres Bonifacio. If you want to know more about the Supremo, Museo ng Katipunan is the perfect place to go to. You will know important information about Gat Andres which you cannot find in your textbooks.

4. The Katipuneros

Monochrome portrait paintings of known Katipuneros by Filipino artist Pancho Piano

List of Katipunan members posted on the walls of the museum’s first floor

The Kataastaasan Kagalanggalang na Katipunan ng mga Anak ng Bayan (KKK) was composed of around 30, 000 Katipuneros. You can probably identify a few of the members of the “kilusan” but if you want to know the names of the thousand other Katipuneros, the museum has a list of them.

5. Katipunan Artifacts

Weapons used by the Katipuneros during the 1896 Philippine revolution

Variety of anting-anting/ amulets which were believed to have different magical uses

Reproduction of KKK documents (left photo) and an anting-anting vest (right photo)

Museo ng Katipunan exhibits the blades of the Katipuneros which they used during the 1896 revolution. You can also see some of the replicated Katipunan supreme council members’ medals, anting-anting , and Katipunan documents inside the museum.

6. Paintings

The Life of Andres Bonifacio painting by Pancho Piano

Ang Dapat Mabatid ng mga Tagalog painting by Pancho Piano

Katipunan painting by Filipino artist Juanito Torres

Paintings about the KKK give colors to its walls. These artworks provide you visual representation of the revolution and the life of the Filipinos under the Spanish regime.

7. Isabelo Tampinco’s sculptural work

Sculptural work by Isabelo Tampinco crafted during the early 20th century

Also, exhibited in the museum is the original Katipunan sculptural work of the 19th century famous Filipino sculptor Isabelo Tampinco.

8. Interactive Touchscreen Terminals

Ang Tondo ni Bonifacio Interactive Touchscreen Terminal

Mga Sagisag ng Katipunan Interactive Touchscreen Terminal

Museo ng Katipunan is not your typical history museum. It combines traditional and modern exhibits and utilizes modern technology in promoting history to the people.

Included in its modern features are the interactive touchscreen terminals. One of the touchscreen televisions details the map of Tondo where Andres Bonifacio was born and where the KKK was established. Another contains the flags and seals the KKK used.

9. Interactive Projector

Interactive projector where visitors can draw their own Katipunan seals

Should you want to make your own Katipunan seal, they have the interactive projector where you can draw your version. Museum staff will print it for you as a remembrance too.

10. Interactive Map

Interactive Map with 8 major areas where the revolution took place (right photo courtesy of Ryan Tan)

Looking at maps bores some of us but here you will find the Philippine map interesting to look at because it is interactive too. The interactive map shows how vast the influence of the Katipunan spread during the Spanish Era. It also highlights the places where the revolution took place.

11. Hologram

Hologram of Andres Bonifacio’s Pag-ibig sa Tinubuang Lupa

Instead of plainly reading wall text of the Supremo’s “Pag-ibig sa Tinubuang Lupa”, you may opt to watch a hologram of a man reading the poem for you.

12. Augmented Reality

Museo ng Katipunan’s Augmented Reality

Augmented reality is becoming a trend in museums and galleries today. In Museo ng Katipunan, you will be amazed of its augmented reality equipped with visual and sound effects to give you a feel of the revolution.

13. E-learning Facility

It also has an e-learning facility which you can freely use. The e-learning modules on the history of Pinaglabanan contain lessons, quizzes, and fun activities to make learning informative and at the same time enjoyable.

14. Free History Tour

Shrine Guide Shiela Marie Miral tour guiding preschoolers

Above all, Museo ng Katipunan has knowledgeable and accommodating staff who will tour you around for free.

15. Free Entrance

Since the main purpose of the museum is to promote the history of Katipunan to all, the public can visit the place with no entrance fee required. Yes, you read it right! There is no entrance fee.

So what are you waiting for? Visit now!

Museo ng Katipunan-Pinaglabanan Memorial Shrine is under the management of the National Historical Commission of the Philippines . It is located at 29 Pinaglabanan St., Brgy. Corazon De Jesus, San Juan City, Metro Manila. It is open from Tuesday to Sunday, 8:00 am-4:00pm. For inquiries call (02) 576-4336 or send a message to [email protected]. You may also follow the museum on Facebook , Instagram , and Twitter .

Photos by Ayesha Sayseng unless otherwise stated.

About Ayesha Sayseng

Ayesha is a cultural worker and a travel enthusiast.

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TAGALOG LANG

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(kéy·key·kéy)

Ito ay daglat. This is an abbreviation.

The KKK was a patriotic organization that played a prominent role in the history of the Philippines.

In the United States, however, the term KKK primarily brings to mind the white supremacist group Ku Klux Klan.

MGA KAHULUGAN SA TAGALOG

KKK : Kataas-taasang Kagalánggalángang Katipunan ng mga Anak ng Bayan ( Katipúnan )

K.K.K. (Kinababaliwan. Kinaaaliwan. Kinatutuwaan.)

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Essay: The Ku Klux Klan

The Ku Klux Klan is a native-born American racist terrorist organization that helped overthrow Republican Reconstruction governments in the South after the Civil War and drive black people out of politics. It revived in the 20th Century as a social lodge and briefly became a nationwide political power.

During the 1960s, the Klan fought the Civil Rights Movement in the South. Under attack in state and federal courts, in a racially changed and disapproving South, the Klan hangs on —marginally, but still violent.

In the summer of 1866, six young ex-Confederate officers organized a social club. Drawing on their college Greek, they adopted the term for circle, "kuklos." They added the alliterative word "klan," and the "Ku Klux Klan" was born. Their nightly rides, in which members disguised themselves in masks and flowing robes, soon became a political successor to the prewar slave patrols in controlling newly freed blacks. Particularly across the upper South, Klansmen sought to overturn the new Republican state governments, drive black men out of politics, control black labor, and restore black subordination. Led by elites and drawing on a cross-section of white male society, the Klan's assaults and murders numbered in the thousands. Similar organizations such as the Knights of the White Camelia in Louisiana copied the Klan.

In an organizing meeting at the Maxwell House in Nashville, ex-Confederate Gen. Nathan Bedford Forrest became grand wizard, and other generals served as state grand dragons. But in fact, the Klan was decentralized and local; each state and community had its own violent story. By 1869, the Klan had helped terrorize black voters and overturn elected Republican governments in the Deep South. In 1870 and 1871, the Radical Republicans struck back in Congress, passing the Enforcement and Ku Klux Klan Acts aimed at protecting the rights of blacks, and a Joint Select Committee issued a 12-volume report on its hearings on Klan violence. President Ulysses S. Grant suspended habeas corpus in nine South Carolina counties, and convictions in South Carolina and Mississippi helped bring a decline in violence. 

But Reconstruction was in retreat; when the Supreme Court ruled in 1883 that Congress lacked the authority to outlaw racial discrimination by private individuals and organizations, the national government effectively abandoned its efforts to protect Negro rights under the Fourteenth Amendment. Having helped restore white Democratic political power in the South, the Klan had finished its work.  In white Southern legend, the Klan was enshrined as the savior of a downtrodden white people from what they saw as the fearful disorder of black equality.

In the early twentieth century, the story of the post-Civil War Klan was carried in the history books, and, most famously, in Thomas Dixon's 1905 romanticized racist novel The Clansman, on which D.W. Griffith based his epic 1915 motion picture, "The Birth of a Nation." Inspired by the film, "Colonel" William J. Simmons of Atlanta, a former Methodist minister and salesman, initiated a small group of Klansmen in front of a blazing cross on top of nearby Stone Mountain. 

Simmons' reborn Klan would become the great fraternal lodge of the 1920s and the political engine of native-born, Anglo-Saxon, Protestant, American nationalism. But it had only local success until after World War I, when Simmons hired a dynamic PR man, Edward Young Clarke, who saw the Klan's possibilities. Clarke and his salesmen would keep most of the $10 dollar initiation fee, so he hired hundreds of salesmen, mostly Protestant ministers, and sent them out across the country to sell the Klan. Soon the Klan was no longer narrowly Southern; law and order, prohibition and anti-Catholicism were added to its white supremacist beliefs, and it enrolled millions of Klansmen and Klanswomen. The aura of violence was part of the initial appeal — when you put on your robes, you were a warrior. In the early years there were hundreds of kidnappings and beatings in the South and Southwest, and outbreaks and episodes elsewhere. Often the victims of the Klan were not blacks, Catholics, Jews or new immigrants, but fellow white native-born Protestants who offended the Klan in some way. 

Between four million and seven million men and women belonged to the Klan in this era. It was active in every state. It found support in many northern and western cities and was particularly politically powerful in Pennsylvania, Ohio, Indiana, Illinois, Kansas, Colorado, and Oregon, as well as the South. The Klan helped elect state and local officials and at least 20 governors and U.S. senators — from Maine to California. In Oregon, a Klan-dominated legislature passed an anti-Catholic school law, later overturned by the U.S. Supreme Court (Pierce v. Society of Sisters, 1925), that required public school attendance. The Klan was deeply involved in politics, but it did not form its own political party. It was generally Democratic in the South and Republican in the North. It had no national platform. The Klan was a major issue at the 1924 Democratic Convention and the national election; in the 1928 presidential election, when New York Catholic Al Smith was the Democratic candidate, it helped the Republicans win.

The Klan came to town bringing social excitement, Protestant morality, and reform. Prohibition was the great crusade, corrupt political machines were a useful issue, and Catholicism was held up as the leading conspiratorial threat to a Protestant Anglo-Saxon America. However, the Klan always produced opposition and its reputation was soon tarnished. Scandal, corruption and struggles over power and money proved ruinous in every state, and the Roman Catholic threat illusionary. Growing numbers of people came to believe that the Klan was a civic disaster, and it very rapidly declined.

In the 1930s, the Klan had no response to the Great Depression, though it lingered, violently, in the Southeast — principally Georgia, Alabama and Florida — as an enemy of blacks and labor unions. In 1939, James Colescott became Imperial Wizard. An attempted merger with the German-American Bund proved to be a poor public-relations choice. With World War II, gas rationing, and a large bill for back taxes, Colescott formally closed down the Klan.

Revived in the Southeast after the war by Atlanta obstetrician Samuel Green, the Klan was strictly working-class and anti-black. Green died of a heart attack in 1949, and the Klan fragmented. It was dangerous, but not going anywhere. Dynamite was its prime weapon.

The Supreme Court's 1954 ruling that public school segregation was unconstitutional gave the Klan a tremendous boost. When the Civil Rights Movement flowered in the Deep South in the 1960s, the Klan was there to meet it. Its members enjoyed what initially amounted to general immunity from arrest, prosecution and conviction. Many police officers were members. 

But the Klan's violence in Alabama and Mississippi, covered prominently by newspapers and television, produced a backlash of its own in the form of a heightened determination and activism among the young, and eventually a vigorous response from the Kennedy and Johnson administrations. The reaction to Klan violence helped produce the 1964 (Public Accommodations) and 1965 (Voting) Civil Rights Laws and turned the reluctant FBI into an effective Klan investigating force. Fear of Klan-produced anarchy and rumors of the possible use of federal troops helped the Mississippi establishment to minimally come to terms with the civil rights revolution.

Initially, even the passage of the major civil rights bills provided no protection against the Klan — or the police. The killers of Viola Liuzzo on the road back to Selma, Ala., and Col. Lemuel Penn on the highway near Athens, Ga., were found not guilty. The killing of Mickey Schwerner, Ben Chaney, and Andrew Goodman in Philadelphia, Miss., couldn't even get into court. The bombers of Birmingham's 16th Street Baptist Church and the murderers of Medgar Evers and Vernon Dahmer, among others, walked free. The best the federal courts could do was send the Liuzzo, Penn, and Philadelphia, Miss., killers to jail with limited civil rights-violation sentences.

The U.S. Department of Justice asked the Supreme Court for a reinterpretation of the 14th Amendment and the Reconstruction Era civil rights laws. In U.S. v. Guest (1966), the court broadened the federal power to protect civil rights and suggested that the Congress pass more protective law — which it did in 1968. In the changing social environment, the Klan was in for more trouble. Morris Dees and the Southern Poverty Law Center, in Montgomery, Ala., came up with an innovative legal strategy: Acting under the civil law principle that an organization could be held responsible for the actions of its agents, they went to court and won confiscation of Klan assets, including Imperial Wizard Robert Shelton's Tuscaloosa, Ala., headquarters in 1987.

And in the politically changing South, solid murder cases were eventually assembled in state courts against the Birmingham Church bombers and the murderers of Evers and Dahmer. In 2005, 41 years after the murders, Mississippi finished off the Philadelphia Klan trials with the conviction of Edgar Ray Killen. In the new century, Mississippi Klansmen were also convicted and received life sentences for the less publicized 1960s murders of Ben Chester White, Henry Dee, and Charles Moore.

Though greatly weakened, Klan fragments hang on into the 21st century, sharing the anti-Semitism, anti-Latino and other ideologies of the Aryan Nations, Christian Identity, neo-Nazis and other violent organizations of the extreme right. Individual Klansmen still commit acts of intimidation and violence. Without funds, ideas, able leadership, and with only scattered membership, the Klan nonetheless remains the historic symbol of racist terrorism.

David Chalmers is an emeritus Distinguished Service Professor of History at the University of Florida and the author of Hooded Americanism: The History of the Ku Klux Klan (Duke University Press, 1981) and Backfire: How the Ku Klux Klan Helped the Civil Rights Movement (Rowman & Littlefield, 2003).