Bus segregation was not the first issue that grabbed the attention of the Rev. Martin Luther King, Jr. when the young pastor moved to Montgomery, Alabama in 1954. His first campaign in his new home focused on a sentence of death for Jeremiah Reeves, a 16-year-old black boy convicted of raping a white woman, which became his first civil rights campaign in his new home. Reeves had confessed under duress, but later recanted, a claim widely believed in the black community. King joined the NAACP’s efforts to save Reeves’ life.
So did Claudette Colvin, like Reeves a student at Booker T. Washington High School. Colvin, who the next year would be arrested for refusing to give up her seat on a segregated bus nine months before Rosa Parks did the same thing, recalled, “Jeremiah Reeves’s arrest was the turning point of my life. That was when I and a lot of other students really started thinking about prejudice and racism. I was furious when I found out what had happened.” 
“In the years that [Reeves] sat in jail,” Dr. King wrote in Stride Toward Freedom, his book about the Montgomery movement, “several white men in Alabama had also been charged with rape; but their accusers were Negro girls. They were seldom arrested; if arrested, they were soon released by the Grand Jury; none was ever brought to trial.” 
Reeves was found guilty by an all-white jury and put to death on March 28, 1958.
A week later King addressed a “Prayer Pilgrimage” rally in front of the State Capitol building. “The issue before us now is not the innocence or guilt of Jeremiah Reeves,” King told a crowd of two thousand. “Even if he were guilty, it is the severity ad inequality of the penalty that constitutes the injustice. Full grown white men committing comparable crimes against Negro girls are rare ever punished, and are never given the death penalty or even a life sentence.”
Such gerrymandered justice was a well established fact of life in the South, going back to the days of slavery when blacks were commonly executed or lynched for crimes that drew less harsh punishment — or none — when committed by whites. This discriminatory pattern continued after emancipation, as Stuart Banner documents in his book, The Death Penalty: An American History. “In the first half of the [twentieth] century,” he writes, “the southern states punished many crimes by death only if they were committed by blacks, in the second half of the century they accomplished the same result by delegating to all-white juries the discretion to choose capital or noncapital punishment.”
“The death penalty was a means of racial control,” observes Banner, a UCLA law professor.
Sadly, the role played by race in decisions about the death penalty persists. According to the Death Penalty Information Center, recent studies “add to an overwhelming body of evidence that race plays a decisive role in the question of who lives and dies by execution in this country. Race influences which cases are chosen for capital prosecution and which prosecutors are allowed to make those decisions. Likewise, race affects the makeup of the juries which determine the sentence. Racial effects have been shown not just in isolated instances, but in virtually every state for which disparities have been estimated and over an extensive period of time.”
New Hampshire is a case in point.
Michael Addison was charged with capital murder for killing Michael Briggs, a police officer, in 2006.
John Brooks was charged with capital murder for hiring three men to assist him in killing Jack Reid, a handyman, in 2005.
The trials took place in adjacent counties in 2008.
Addison, a poor black man with a prior criminal record, was found guilty and sentenced to death.
Brooks, a white millionaire businessman, was found guilty but spared the death penalty.
Monica Foster, Brooks’ attorney, said of her client after the sentence was announced, “He’s not the kind of people juries routinely kill,”
Racial disparities in the use of the death penalty have been a focus of scholarly research for decades. According to Justin Levinson, Robert Smith, and Danielle Young, authors of a 2013 study, “The most consistent and robust finding in this literature is that even after controlling for dozens and sometimes hundreds of case-related variables, Americans who murder Whites are more likely to receive a death sentence than those who murder Blacks.” They note as well that “Black defendants are sentenced to death more frequently than White defendants, especially when the universe of studied cases is narrowed to include only those cases that result in a capital trial.”
What Levinson, Smith, and Young found ought to be a wake-up call for anyone interested in the fairness of our judicial system. After studying 445 jury-eligible citizens in six states where the death penalty is most actively used, they concluded that “implicit racial bias does have an impact on the administration of the death penalty in America.”
“We found that death-qualified jurors implicitly valued White lives over Black lives by more rapidly associating White subjects with the concepts of ‘worth’ or ‘value’ and Black subjects with the concepts of ‘worthless’ or ‘expendable.’ This finding could potentially help to explain why real capital juries impose death sentences more regularly for White victims: at least at an implicit level we value White lives more than Black lives, and thus, perhaps, we seek to punish those individuals who have destroyed those whom we value most.”
The implications of this finding go far beyond the death penalty.
As for Dr. King, it is worth noting that his comments on the prosecution, conviction, and execution of Jeremiah Reeves did not directly reject capital punishment, just “the unequal justice of Southern courts.” As King matured into the leader we honor today, his critique of injustice deepened and blended with a prescription for change.
“Darkness cannot drive out darkness, only light can do that,” he famously said.
“Nonviolence is the answer to the crucial political and moral questions of our time: the need for man to overcome oppression and violence without resorting to oppression and violence,” King told the world on the day he received the Nobel Peace Prize. “Man must evolve for all human conflict a method which rejects revenge, aggression and retaliation. The foundation of such a method is love.”
The realization of King’s vision is far off. Abolition of the death penalty would be an excellent step in the right direction.
To get involved, join the NH Coalition to Abolish the Death Penalty.
 Phillip Hoose, Claudette Colvin: Twice Toward Justice, Farrar Straus Giroux, 2009, p. 23-24
 Martin Luther King, Jr., Stride Toward Freedom
 Martin Luther King, Jr., “Statement Delivered at the Prayer Pilgrimage Protesting the Electrocution of Jeremiah Reeves,” April 6, 1958