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This cartoon is basically him wanted to fight for what was right. He gathered a lot of black people and started to support a movement. He wanted no racial difference for black people so that's why he gathered supporters to fight for their rights.

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This picture is when Theodore became president he had many ideas and wanted to change a lot of things. The picture is when Theodore Roosevelt only targeted and killed bad trusts and let the good trusts live because he hated bad trust. His nickname was "Trust buster" because he usually targeted the bad trusts.

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Work in the coal breakers is exceedingly hard and dangerous. Crouched over the chutes, the boys sit hour after hour, picking out the pieces of slate and other refuse from the coal as it rushes past to the washers. From the cramped position they have to assume, most of them become more or less deformed and bent-backed like old men. When a boy has been working for some time and begins to get round-shouldered, his fellows say that "He's got his boy to carry around whenever he goes." The coal is hard, and accidents to the hands, such as cut, broken, or crushed fingers, are common among the boys. Sometimes there is a worse accident: a terrified shriek is heard, and a boy is mangled and torn in the machinery, or disappears in the chute to be picked out later smothered and dead. Clouds of dust fill the breakers and are inhaled by the boys, laying the foundations for asthma and miners' consumption. I once stood in a breaker for half an hour and tried to do the work a twelve-year-old boy was doing day after day, for ten hours at a stretch, for sixty cents a day. The gloom of the breaker appalled me. Outside the sun shone brightly, the air was pellucid, and the birds sang in chorus with the trees and the rivers. Within the breaker there was blackness, clouds of deadly dust enfolded everything, the harsh, grinding roar of the machinery and the ceaseless rushing of coal through the chutes filled the ears. I tried to pick out the pieces of slate from the hurrying stream of coal, often missing them; my hands were bruised and cut in a few minutes; I was covered from head to foot with coal dust, and for many hours afterwards I was expectorating some of the small particles of anthracite I had swallowed. I could not do that work and live, but there were boys of ten and twelve years of age doing it for fifty and sixty cents a day. Some of them had never been inside of a school; few of them could read a child's primer. True, some of them attended the night schools, but after working ten hours in the breaker the educational results from attending school were practically nil. "We goes fer a good time, an' we keeps de guys wot's dere hoppin' all de time," said little Owen Jones, whose work I had been trying to do. . . . As I stood in that breaker I thought of the reply of the small boy to Robert Owen [British social reformer]. Visiting an English coal mine one day, Owen asked a twelve-year-old if he knew God. The boy stared vacantly at his questioner: "God?" he said, "God? No, I don't. He must work in some other mine." It was hard to realize amid the danger and din and blackness of that Pennsylvania breaker that such a thing as belief in a great All-good God existed. From the breakers the boys graduate to the mine depths, where they become door tenders, switch boys, or mule drivers. Here, far below the surface, work is still more dangerous. At fourteen and fifteen the boys assume the same risks as the men, and are surrounded by the same perils. Nor is it in Pennsylvania only that these conditions exist. In the bituminous mines of West Virginia, boys of nine or ten are frequently employed. I met one little fellow ten years old in Mt. Carbon, W. Va., last year, who was employed as a "trap boy." Think of what it means to be a trap boy at ten years of age. It means to sit alone in a dark mine passage hour after hour, with no human soul near; to see no living creature except the mules as they pass with their loads, or a rat or two seeking to share one's meal; to stand in water or mud that covers the ankles, chilled to the marrow by the cold droughts that rush in when you open the trap door for the mules to pass through; to work for fourteen hours-waiting-opening and shutting a door-then waiting again-for sixty cents; to reach the surface when all is wrapped in the mantle of night, and to fall to the earth exhausted and have to be carried away to the nearest "shack" to be revived before it is possible to walk to the farther shack called "home." Boys twelve years of age may be legally employed in the mines of West Virginia, by day or by night, and for as many hours as the employers care to make them toil or their bodies will stand the strain. Where the disregard of child life is such that this may be done openly and with legal sanction, it is easy to believe what miners have again and again told me-that there are hundreds of little boys of nine and ten years of age employed in the coal mines of this state.

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What this is saying is that little boys that are like nine or ten are going into the coal mines getting dirty and getting hurt most of the time because they can fit into small hole. They said that kids get hurt most of the time and get stressed out at young ages and start to do what adult did to relieve stress when they were working hard. Since the kids have to work in cramped spots their backs be bent like o.d men and start to become deformed and get sick most of the times because the coal smell is bad for the lungs/

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Again the question was asked where were all the legal and civil authorities of the country, to say nothing of the Christian churches, that they permitted such things to be? I could only say that despite the axiom that there is a remedy for every wrong, everybody in authority from the President of the United States down, had declared their inability to do anything; and that the Christian bodies and moral associations do not touch the question. It is the easiest way to get along in the South (and those portions in the North where lynchings take place) to ignore the question altogether; our American Christians are too busy saving the souls of white Christians from burning in hell-fire to save the lives of black ones from present burning in fires kindled by white Christians. The feelings of the people who commit these acts must not be hurt by protesting against this sort of thing, and so the bodies of the victims of mob hate must be sacrificed, and the country disgraced because of that fear to speak out.

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What happens in this is that a lot of black people were being hanged and people weren't saying anything about it. They just watched them and didn't speak out. She said in her passage that the country didn't speak out because they were feared something would happen if they spoke out because many people that were lynching were mobs and other people. Lynching was sometimes a thing in the south because they mostly hated blacks and did their best to get rid of them, since blacks are not slaves anymore they could kill them easily and get away with it.