Jun 112017

Conservatives — and by this I mean those interested in preserving the status quo in our society — have lit upon a new-fashioned fig leaf to cover their racism; their disguise isn’t half as clever as they think it to be, however. Their pretext is to claim that they are defending history from those who want to obfuscate through monumenticide. Posing as preservationists, they oppose removing the monuments, site names, and other honors given to Confederate and racist figures from our past. Conveniently, this sudden dedication to public history blocks efforts to denude southern cities of honorific remnants of our slaver past.

In the New York Times, Gary Shapiro blames the dilemma on “deferred maintenance of history” — whatever that nonsensical jargon means — but what he is trying to get at is that racists and their sympathizers object to removing Confederate emblems because it targets the legacy of white supremacy in our society. Part of disavowing racism is dishonoring it. Conservatives reject that repudiation, which is really just a first step in pursuing true equality in our country. They don’t want change (Indeed, they want to make our country “great” again.), which means white supremacy remains.

Now, while conservatives imagine their position smacks of historicism, intellectualism, and post-racialism — and perhaps it does to those who are historically ignorant (like its proponents), for those with any experience in practicing history, the bias is obvious. Sure, on its face, the traditionalists’ position claims to oppose historical denialism, sweeping the ugly parts of our history under the rug. Staters of this day — and in the future — should know that our ancestors celebrated and promoted racists — and it was certainly, in part, because of their racism. Richmond’s Monument Row lacks the instructive qualities that teach the past while condemning it, however, and it’s this indistinguishability between honor and historical recognition where the conservative approach fails.

Assuming good faith on the part of some traditionalists, it seems obvious that their defensiveness lies in their naivete. They believe, like so many, that history is canon and that mastering it means learning facts about the past. This is not, however, what history actually is. It is a practice — of collecting evidence and putting it together in interesting stories that tell us things about ourselves. A row of statues itself is not a history. It is just a collection of evidence. An exhibit or public history display does more than present pieces for people to observe. They are selected, arranged, and contextualized (with accompanying commentary or through careful presentation) so as to make a statement and encourage learning. Monuments are not historical exhibits. They are honorary displays, and fail as cautionary lessons.

In his essay, Shapiro suggested that adding instructive text and, perhaps, statues of slaves to Monument Row, as a way of rehabbing the display so that it reflects contemporary values. Merely cluttering the space is not the answer, however. More importantly, it makes for bad history. Overwhelming the site with too many statues creates a historical junkyard — not a cohesive, instructive narrative. Further, it does nothing to rectify the moral problem that the Confederate figures would still be recognized, while symbolic Anyman slave figures would perpetuate the dehumanization of black Americans. Presented namelessly and generalized — once more denied specific identities and singular significance like that of the white figures beside them — they would be again denied privilege of individuality, dignity of personhood, and historical actuality thus demonstrated. It’s likely that this kind of historiographical dilemma is unfamiliar to Shapiro and his like, precisely because they have no experience constructing histories. Unfortunately, such ignorance perpetuates discriminatory treatment.

Ours is not the first society to confront a repugnant past. The conservative element in our country does not see in removing Confederate monuments the populist toppling of statues of Vladimir Lenin or Saddam Hussein, however. The traditionalists still respect Lee and Davis; those men are not ignoble monsters to be rejected like the Communist dictator and Iraqi strongman, to them. In part, this is because conservatives are victims of the apologetic historiography they were raised in, which honored Confederate figures. However, those who want to reject racism must choose to repudiate those figures, and willfully failing to do so is a contemporary act of racial prejudice. Fundamentally, disavowing racism requires the dishonoring of these Confederate figures, specifically through their removal. Monument Row cannot be reconstructed. It must be dismantled. And, any deferral of that — especially in the name of history — is a great misfeasance.


Jul 282016

In the 19th century, Friedrich Nietzsche argued that studying the history of great men is useful in that it inspires others to do great things like their heroes. In essence, good histories model noble behavior for later generations to emulate. Today, we like to think of history as more instructive than inspirational — at least our academic histories aim to be educational. The histories we see in movies and on TV, though, is more of the stirring sort. The new release Free State of Jones is a case in point.

The movie tells the story of Newt Knight, a farmer from Mississippi who lead a spontaneous revolt against the larger Confederate rebellion in 1864. Far from a pragmatic Unionist driven by a sense of nationalism, Knight’s a character who transcends the racism of his time and embraces equality between whites and former slaves — he’s a 21st century hero from the 19th century. He fights for a cause and not a political convenience. Knight is the Nietzschean ideal, inspiring and (unpretentiously) noble, and the film is suited to inspirational aims.

Many critics have faulted the film and its depiction of Knight for promoting the “white savior” trope. Here, the protagonist is the prototypical hero so often celebrated in our fictions and non-fictions. He’s the good white man who saves the day — and the former slaves who join him along the way. Vann R. Newkirk II called the picture’s portrayals “textbook examples of how not to have conversations about white privilege, ‘allyship,’ and black struggle.” It is surely that, but the movie seems to have less humbling and enlightening aims anyway. It’s an inspirational story intended for white audiences about liberality and leadership, and it tells us quite a lot about our time.

That a film starring a southern movie star repudiating the Confederacy on the merits of slavery is a mainstream offering is startling in itself. Ten or twenty years ago, it probably wouldn’t have been made. Indeed, it’s obvious predecessor, Glory, a notable film in the white savior genre, demonstrates the traditional good-Northern-hero version, which is more consistent within the trope. Nearly 30 years later, the Free State of Jones is reconstructing southern heroes in the same vein — even better, the hero here discovers his righteousness rather than his biases. Times have changed.

That it’s a true story offers something of theoretical value to white viewers — particularly southerners. Knight is someone they can aspire to emulate. They need not remain bound by the racist bigotry to which so many southerners cling. Instead, they can see themselves in the everyman hero of the movie (pure and successful, instead of conflicted or intolerant) and choose to do better than those around them. Indeed, they might be inspired to actively fight against racism in their society like Knight.

Of course, in embracing that mantle, there’s a danger that southerners can also conveniently excuse themselves from guilt or responsibility for generations of wrongdoing. Knight’s character is sure to stoke the “not-all-white-people” crowd and provide cover from acknowledging participation in the fruits of privilege. Again, though, that white southerners might want an anti-Confederate hero at all says something about today. We will have to see how the movie fares in the southern states to get any kind of handle on that. It would be quite something for them to even want to trade Robert E. Lee for Newt Knight though.

If this sounds like a new spin on the Civil War, it’s important to note in what ways it is not. Firstly, even our scholarly treatments of the Civil War do tend toward the white savior story. In most college US history classes, William Lloyd Garrison and Harriet Beecher Stowe feature far more prominently than Robert Morris or Solomon Northup (and probably even Frederick Douglass) in lectures on abolitionism. Racism still pervades the stories we tell about that, and in that sense Free State of Jones fits with the usual narrative. Freedom from slavery is still presented as something granted to black Americans, rather than earned or taken by them (even in partnership). That’s part of the appeal for white audiences, consciously or not: these stories are ones of white people being noble and righteous. It offers something great with which to identify.

If abolitionism is often the testament of the magnanimity and nobility of whites in our histories, the civil rights movement of the 20th century belongs to America’s black citizens, who were the agents standing in righteousness there. You’re likely to find Martin Luther King, John Lewis and Fannie Lou Hamer in US history textbooks covering the freedom movement, but a typical US history course wouldn’t mention white allies much, if at all — except John and Robert Kennedy in all their complicated squeamishness (and Lyndon Johnson and his unheroic pragmatism).

Therein lies a lot of the great divide in the US. For many Staters, the civil rights movement — and the Black Lives Movement — pits “us” against “them.” The heroes are black and the villains are white — or the heroes are white and the troublemakers are black (or other minorities). Either way, it’s a conflict between racial communities that our histories seem to encourage that segregates us.

The question the allure of Free State of Jones and its ilk suggests is: could relations be less antagonistic if white Americans had a savior to admire from the civil rights movement too? Do white people just need a white hero? Would that allow them to buy in more emphatically on civil rights the way they do on abolitionism?

It’s possible — but, more importantly, is it good? White savior stories only perpetuate white supremacy, portraying whites as benevolent change-makers and minimizing the agency of black actors. So, even if successful, those narratives get us no closer to being allies or working together in true equality. Sadly, the buddy-cop film fits that ideal better than the usual historical narrative. It’s possible our society benefits more from 48 Hours et al than noble histories then. If so, our historiography fails us, doesn’t it?

Change will not come to our society without conscious effort; racism and discrimination will not be gently let go — and certainly not by white citizens who are blind to their privilege. That kind of advance requires a cultural shift, to which movies as well as scholarly works need to contribute. In the meantime, you can get the star power to open a film (again) depicting a white savior, but America seems very far from any inspirational ally trope. That historical blockbuster still eludes us.


 Posted by at 9:17 am
Jan 052015
I am always amused when Staters describe our citizenry as “people of faith” — in part because faith, per the Good Book, is supposed to overcome fear.  Judging Staters on their responses to fearful situations or on acts indicative of their faith in themselves and the American Way to overcome doesn’t always suggest a people of confidence — more a community of doubt.
Looking back at our history, we can see that we have often been motivated by fear and that this has shaped the choices we’ve made — even as we see ourselves as a proud, powerful nation.  Ours is a superpower that acts repeatedly in panic and alarm.  One could argue that we are the perfect foil for terrorism; it’s almost Pavlovian the way our country behaves in the face of the pettiest of threats at times (much less when the situation warrants true concern). We don’t even seem to recognize the disconnect between the ways we act and the words we use to describe ourselves either.  We may swear that these colors don’t run, but they don’t hesitate to pass discriminatory laws or voluntarily surrender our rights in a panic just the same.
The Ebola epidemic, which has dominated headlines in the US for months and for which Congress recently appropriated $5.4 billion to fight after it claimed the life of one citizen, is the most recent example (and don’t kid yourself that Staters were eager to drop that kind of coin out of pure humanitarianism) — but it’s probably not the most egregious act.  Certainly, we’ve spent far more of our tax money on and expanded governmental powers to combat other threats before.  Robert Wiebe brilliantly described how the Progressives, driven by fear of immigrants, the poor, and those of other races (in combination with social and economic upheavals), created new mechanisms of control in the early 20th century in response to their anxieties about the disorder around them.  I think it wrong to see this exclusively as a Progressive trait or a temporary abnormality in outlook.  I think it American — though I’m not sure we are exceptional in this.
As a writing project for this year, I’m going to dedicate my blog posts to recounting some of the stories of how we have responded to and acted out of fear in the past.  Each month, I’m going to cover another example from our history that illustrates the effects of our fright and the things dread has prodded us to do.  Hopefully, these stories will be illustrative as much as embarrassing and entertaining. Truthfully, there has been a boldness to our fearful acts at times, and we hardly seem to fear what our fears make us.  In that, perhaps a sense of consciousness is the least we fear and the most interesting thing about American anxiety.
 Posted by at 12:05 pm

The Sit-ins That Didn’t Change America II

 American history, historiography  Comments Off on The Sit-ins That Didn’t Change America II
Jul 222013

I was reminded recently of a piece I read some time back by Andrew B. Lewis for the Los Angeles Times (“The Sit-ins That Changed America,” 2/7/10).  Lewis’s tribute to civil rights history began:

“The ‘Sixties’ were born on February 1, 1960…when four African-American college students staged the first sit-in at a segregated lunch counter in Greensboro, N.C.”

Lewis went on to describe how this and subsequent sit-ins inspired by the Greensboro example revitalized the civil rights movement, which had floundered after so many attempts to integrate southern schools following the Supreme Court’s ruling in Brown v. Topeka Board of Education had failed and the successful Montgomery bus boycott had become a memory.  Lewis specifically noted that the young people involved in these sit-ins formed the separate Student Nonviolent Coordinating Committee (SNCC) to preserve their independence from the NAACP, which balked at their aggressive tactics.  This separation gave room for significant young leaders like John Lewis, Julian Bond, Bob Moses, Stokely Carmichael, and Marion Barry to develop.  The success of the civil rights movement thereafter was largely the result of the aggressive egalitarian pattern set by these student protesters, Lewis claimed.  Because of these, our country was permanently and significantly changed.

Only, there were sit-ins in the US that pre-dated the events in North Carolina.  Civil rights groups desegregated literally hundreds of restaurants and public spaces between 1942 and 1964.  The organizers and participants of these protests never got national credit for their leadership like Bond and Carmichael, et al, and their sit-ins didn’t spark a chain of similar events around the country.  One has to wonder why – and, also, why we haven’t investigated that question more.  How is it that Greensboro has become a symbol in our memories but the others have been lost to our national consciousness?  History textbooks mark the beginning of the sit-in movement in North Carolina, but we in Oklahoma certainly know better.  We know that it came here first (or, rather, not – but we’ll get to that).  We also know that the rest of the country didn’t notice what happened in our state – and others nearby.  I bet most Americans aren’t even aware that there ever was segregation in Oklahoma.  They probably also don’t know that it was a couple of court cases from this state that led to the desegregation of public schools in our country.  Oklahoma was a pivotal part of the civil rights movement in the twentieth century, only the rest of the country doesn’t pay any attention to that.  Truthfully, it was the heartland that set us on the path to desegregation – places that we don’t think of when we think of Jim Crow were the vulnerable ways in for activists.

In 1939, the real first sit-in protest for desegregation in the south occurred in Alexandria, Virginia.  Five young black men went to the library there to obtain library cards, and when they were denied them, they took seats at various tables and sat down with books to read.  The men were arrested and charged with disorderly conduct.  When the cases went to trial later, their attorney got a police officer to acknowledge on the stand that they were disorderly by being black in a library meant for white people.  After the judge continued the case multiple times to avoid issuing a ruling, it was let go without resolution.  Meanwhile, a black World War I veteran brought a lawsuit to obtain a library card there through legal channels.  The judge in that case affirmed that there were no grounds for denying the applicant a card, which prompted the City to delay issuing cards to black residents so they could hastily construct a separate library for them.  Although these incidents made the news, they were quickly forgotten after World War II broke out.  Attention turned elsewhere, and the Alexandria library system was left segregated.

During the war, a group of pacifists formed an organization they called the Congress of Racial Equality (CORE).  They were influenced by the teachings of Mahatma Gandhi on nonviolent protest.  The group had white and black members, and its goal was to bring Gandhi’s form of non-violent resistance to the United States. Chapters of the organization sprouted around the country.  Their efforts kicked off in Chicago, where members undertook desegregating a noted restaurant in the City’s famous Loop district in October, 1942.  At first activists were denied service altogether; then, later, they were admitted but served garbage from the kitchen trash and inedible concoctions on multiple occasions.  In June of 1943, protesters finally had their first success after a lengthy sit-in.  Despite substantial waits, the parties were served properly for once.  There were sporadic incidences of poor treatment after that, but for the most part, the group had succeeded in obtaining equal treatment at the establishment.  By the post-war period, that had become the norm.

After the war, CORE’s St. Louis branch decided to challenge segregation there.  We don’t think of Missouri as a Jim Crow state like Mississippi.  It was, however, a former slave state and segregation had become the practice there too.  As in Chicago, CORE members opposed a well-accepted custom that reached well beyond the Old South.  At first, the group just handed out flyers denouncing segregation outside of a local store with a lunch counter which would not serve blacks.  Later, white members of the group went in to order food and shared it with their black cohorts who joined them inside.  Store employees closed down the counter in response.  Sit-ins at the counter became a weekly event then, and participants included veterans and women with babies whose pictures appeared in the local press as part of the coverage.  It took until 1954 before the store agreed to desegregate but eventually, the protesters won.  Subsequent sit-ins by CORE members and supporters in Baltimore had speedier results, effecting change within days.

Four years after the St. Louis protests ended, members of the NAACP Youth Council in Wichita, Kansas began organizing sit-ins at the drug store lunch counters in their city.  This effort was planned and executed by students, and they pursued it against the wishes of the national NAACP leadership.  Beginning with a two-day-a-week schedule in July 1958, their plan was to occupy all the seats at the lunch counter so that the store wouldn’t make any money if it didn’t serve them.  Other patrons wouldn’t have a place to sit and be served.  Here, white patrons, spectators, and employees tried to intimidate the protesters and were overtly hostile to them.  Despite the threats and insults, the young people persevered, and in 23 days, they met their first success.  In short order, the youth turned their sights on other local businesses and more victories followed.

On the heels of that first win in Wichita, young NAACP members in Oklahoma City also began organized sit-ins.  Some of them had gone to New York to perform at an event at the NAACP’s headquarters that summer and experienced for the first time what it was like to have equal access and service in public places.  When they returned home, they decided to organize a program to end the segregation in OKC; this included picketing, sit-ins and protests.  Their work gained support from the local Catholic Church and some other religious groups.  They had some quick successes and other longer campaigns.  The protests spread to various other parts of the state and continued until the Civil Rights Act of 1964 made it illegal to deny service in public places to anyone because of their race.

Clearly, then, there was a history of sit-ins and protests in the US that pre-dated Greensboro’s in 1960, yet Lewis’ take on North Carolina as a starting point for the struggle for desegregation is a common misconception that endures.  The idea persists that it began there – in the Old South.  In reality, it was the heart of our country that pioneered the change that later took off in the southeast.  In the days after the Greensboro protests began, students in Raleigh, Charlotte, Richmond and Nashville followed suit.  Not long after that, young people in Mississippi did the same.  Soon, sit-ins would spill into communities throughout the south – a river of change that somehow didn’t seem to flow from earlier protests.

Today, a piece of the Greensboro lunch counter sits in the National Museum of American History as a tribute to the wave of desegregation efforts the sit-in there set in motion.  Earlier successful protests, in contrast, have become part of a largely forgotten past, and the “Sixties” are now defined by a popular civil rights folklore that is shaped by how we remember rather than by the actual history.  Everybody knows about Mississippi, but they don’t know about Oklahoma or Missouri or Kansas, goddam.


 Posted by at 7:06 pm
Sep 172011
I know I’m the only one who thinks about the usefulness of history anymore.  Academics study the thing for itself — knowledge for the sake of knowledge.  Laypersons are interested in history strictly for the entertainment value, and political scientists try to make history a primer for politics.  All due respect to George Santayana, circumstances from the past do not perfectly repeat themselves so that we get a second chance to retry the same problem (though some rough lessons can apply).  Even if historical knowledge gave us hindsight for practical application in the present, the frequency of its usefulness would be limited at best.  None of this is to say that history offers us no practical benefit.  I am always harping on how it gives consciousness to our lives and informs our choices.  Since that isn’t “hard” science with obvious application, some might resist embracing the notion that this makes history useful;  however, there is a concrete way of applying this consciousness that is an often ignored aid.
Happily, we have come to a point in human development where we have informed understanding of society and its function.  We no longer believe that events are caused by spirits and sprites or that divinity resides in the whims of the king and they are therefore to be honored.  We understand today about the structure and function of our society and our ability to shape our communities.  This is to say, we can exercise conscious management of our societies through planning and effective legislation, enforcement, and cooperation.  We see now that while our world may be a Ship of Fools, it still has a rudder.  Even such fools can learn to maneuver the boat, and our choices are the rudder that directs us.  You can’t control life, but we can manage our responses to it.
Friedrich Nietzsche noted more than a hundred and thirty years ago that history can and should serve the purpose of living life. Humans can use it to inform our choices — particularly if we are doing “critical history” or writing about the past in ways that undermine the worship of it.  Then, we are able to leave off and reject that past in search for something better.  Or, as Maya Angelou says:  “When you know better, you do better.”  History gives us knowledge from which we can learn and use to build a new future.  Since we can choose what we want our society to look like and what values we want it to reflect, we can look at the past and see what we have done before that helped in reaching our goals and what has not (and therefore needs to be abandoned).
So, firstly, we must use history to remind us of why we made these choices.  What was the impetus for doing this or that?  For example, the social and health effects of industrialization on workers were what led to passage of workers’ compensation programs and safety regulations.  Studying this development makes clear why there was a need and what the chosen response was.  Next, we look at how this solution operated in practice — what is the history of how that choice or action developed?  We want to see what we did.  This will of course allow us to avoid repeating errors as Santayana suggests, but it also lets us judge generally on how we are doing at achieving our ends.  Have we accomplished what we had hoped?  What is working?  What good have we done?  What isn’t working and what effect has this failure had?  Once we see how the thing developed and judged it, we can then make choices for the future.  We can reaffirm or redraft our goals.  We can adjust our efforts to respond better in areas in which we have not succeeded.  Or, we can expand our response or reduce it based on the effectiveness of past actions, need, and interest.
In short, history provides use a means for social analysis.   We can use it to make a grade card for ourselves.  As a community, we can assess our performance and make choices based on this for our future.  In this sense, history is a very real and obvious tool — and it has a substantive rather than just ethereal value.  Knowing this, failure to make use of our history indicates not just ignorance or foolishness but also that we are people who fail to try to exercise any will on our society and are content to lead lives lacking consciousness — in which case, we do no better at shaping our world than the unlearned or superstitious who came before us.
 Posted by at 10:48 am
May 122011
On April 12, 2011, the President of the United States issued a proclamation marking the beginning of the sesquicentennial (150th anniversary) of the Civil War.  President Obama called upon citizens of the country to observe the event in order to “honor the legacy of freedom and unity” that the war engendered.  The Proclamation is full of references to sacrifice and the principle of equality and dedication to the Union and the Constitution.  (Read it here: Civil War Proclamation)  Although the main contention of the war was slavery, that takes a back seat here to a celebration of nationalism.  The official remembrance is driven by patriotism rather than moralism.
At Civil War battlefields around the country, re-enactors are preparing for and performing in mock battles bloodlessly reanimating the violent conflicts that left so many dead, wounded, and broken.  They talk about bringing history to life, assure that their uniforms conform to standard, and blast their impotent cannons at other actors for the edification of bystanders.  They preen for cameras in reproduction garb and slump to the ground in pretend agony and fake expiration.  It’s all very practiced and researched.
Museums in various states have joined in the commemoration as well, and academics — not to be outdone — are holding conferences dissecting every detail of the war and its causes.  Even the media has jumped in with both feet.  News outlets are running stories by scholars about various aspects of the conflagration and advertisements from civic organizations announcing commemorative events.  They all invite you to remember and to feel a patriotic swelling or even reignite the passions of sectionalism with the fervor of ancestor worship.  Amateur historians and associations dedicated to honoring participants in the war also fill the blogosphere and national conversation on the event with postings, meetings, and other organized activities.
All of these undertakings are scholarly or political or patriotic.  None of them, interestingly, are expressions of grief.  At least 600,000 Americans died in the Civil War.  Untold others were wounded and maimed.  The Indian nations suffered great deprivations during the war and then forfeited more of their land as punishment afterwards.  Cities in the south were utterly razed and their societies were turned upside down.  Families were literally torn apart and it took some time for the economy and political organizations to recover.  Most importantly, the greatest tragedy of the war was that we had to go to such lengths to rid ourselves of the evil of slavery and introduce citizenship to non-whites.  These losses and calamities give us much to grieve for and regret — yet, we don’t.  Instead, we recreate the killing of our own and eschew a national period of mourning.  We do not reflect on the war to ask why we failed — and so miserably — at diplomacy, compromise, and republicanism.  Why do we not sorrow at this?  Remembrances of the Vietnam conflict always include the laying of wreaths, tearful reflection, and admissions of error.  In retrospect, we love the troops there and hate the war.  Perhaps we have yet to learn to hate the war that divided us the most.  Is our commemoration a sign that we are all still in our hearts not yet reconstructed?
 Posted by at 10:46 pm
Dec 232010
It must be Christmas — that season of human goodwill — for this week the political pundits declared that Haley Barbour’s run for the presidency is over before it began.  Now, pass the eggnog.  At issue is Barbour’s sunny recollection of the desegregation of public schools in his native Mississippi.  Liberal bloggers have labeled him “revisionist” in his version and racist for his characterization of it.  Aww, dammit, now it’s a history fight and I have to get involved.
For the record, when asked why there wasn’t any violence when the public schools in his hometown of Yazoo City finally desegregated in 1970 (16 years after the Supreme Court made segregation illegal in Brown v. Topeka Board of Education) — when there was marked violence in other places — what Barbour said was:
“Because the business community wouldn’t stand for it.  You heard of the Citizens’ Councils?  Up north they think it was like the KKK.  Where I come from it was an organization of business leaders.  In Yazoo City they passed a resolution that said that anybody who started a chapter of the Klan would get their ass run out of town.  If you had a job, you’d lose it.  If you had a store, they’d see nobody shopped there.  We didn’t have a problem with the Klan in Yazoo City.”
Of course the Citizens’ Councils (originally called the White Citizens’ Councils) are infamous for being organizations started precisely to fight integration and preserve segregation in the South.  A number of historians have written accounts of the groups’ works and racist agenda.  This information is common knowledge.  Thus, critics have gotten up in arms over Barbour’s apologia for these despicable organizations.  They accuse Barbour of abusing history and minimizing the trauma of the civil rights movement.  Interestingly, the articles about the subject note the history of the Citizens’ Councils and point out that they were known as the upscale or “country club” Klan.  The members were generally local leaders and businessmen — men of standing.  These were not angry, violent crackers.  They were bankers, lawyers, businessmen, and community notables.  Their tactic was to use economic force to prevent integration.  It was in fear of economic reprisals like the councils used that parents in Birmingham stayed home and let their children protest segregation.  They were afraid that their bosses would fire them if they were involved, and the family’s economic viability would be questionable — and they were right.  Business owners and bosses did use their economic power to quash activism.  Citizens’ Councils were just larger, well-organized, community-wide versions of this financial coercion.  Thus, it would be wholly inaccurate and offensive to suggest that they were proponents of integration.
If that’s what Barbour actually said, I would be inclined to call bullshit myself, but let’s look at his words.  He does not suggest that the council in Yazoo City promoted integration.  What he said was that they wouldn’t stand for violence as a tool to fight integration.  They opposed the Klan then (which was not always the case in every town in Mississippi, but communities do vary in their practices) and used economic means to achieve their ends (and undermine democracy, by the way).  Accordingly, Barbour is confirming what the evidence and histories have already told us.  He did not alter the history or falsify it.  The righteous indignation of his critics who claim to be protecting history is unwarranted then.
What they really want to object to is the sense of Barbour’s statement — that it smacks of tolerance or admiration for Citizens’ Councils, which were abhorrent organizations in many ways.  They ignore, then, the truth of what Barbour said about his local history in an effort to defend the larger history of the civil rights movement and Citizens’ Councils generally.  In actuality, both of these positions may be accurate, even though they seem to contradict one another.  This is a common problem in dealing with generalizations in history.  The limitations of general histories mean that you can’t always give detailed specifics about variations on the theme.  Thus, when we talk about slavery, we talk about how poorly slaves were treated and the limitations placed on them.  What we don’t always do (again, this is in general histories as opposed to detailed monographs) is give all the minute details about regional difference in slavery practices.  For example, in some places, slaves were successful at getting their masters to accept the task system, wherein they were required to work a certain allotment of tasks in a day rather than to work a full day (from sun-up to sundown) necessarily.  When they finished their tasks, they were done for the day, whether it was noon, 4:00pm or 10:00pm.  In other places, though, slaves were worked all day long as their masters saw fit.  This is just one example of the kinds of variations that often get lost in summaries of larger events.  There just isn’t enough room in a book to cover everything, so historians use generalizations for convenience sake.
Barbour’s comment brings up just such an incidence.  In some places, school integration was met with violence and armed resistance.  They had to have a military escort for the black students who integrated Central High in Little Rock, Arkansas, and Ole Miss was the site of rioting when James Meredith first enrolled there.  But, in other places like Yazoo City, the integration was unwelcome but not forcibly resisted.  That fact is true to that community and says something about the people there (and apparently the documentary record confirms this about the town).  Most especially, it points to the reason that racism has remained so stubborn and why discrimination is still so difficult to eradicate — in all parts of the United States.  That is that the discrimination has become subtle, non-violent, and economic in nature.  It still exists and is manipulated by the men (and now women) of power who dominate American communities.  It is harder to identify then, harder to hold those responsible for it accountable, and harder to get consensus to resist (as you don’t get the same obvious sympathy for that as you do for little black girls dying in a church bombing or young people beaten or assaulted with fire hoses on national television).  The discrimination is now genteel, which makes it more palatable to many.  This clandestine racism is what Barbour represents to civil rights supporters and what is so disturbing.  He is not abusing history;  he is abusing the economically less powerful (which usually in our country includes disproportionate numbers of minorities).  Hence, the need for the war on poverty continues:  our segregation is now an economic reality instead of a legal structure.  Remember this at the mall this holiday season.
 Posted by at 1:50 pm
Nov 132010
In the biblical account from the book of Genesis, when humankind dared to reach for the heavens and challenge God in his holy place, He confounded their tongues so that they could not understand one another.  Without being able to communicate effectively, they could not complete their tower, and Babel was abandoned.  The people, who had been one after the Great Flood, were now scattered and many.
When historians in the late 19th century embraced professionalism as part of the move to create history that was Truth, God didn’t have to bother to confuse their speech.  Of professional historians, He needed not be jealous.  Although these academics aspired to know like God, they were confounded themselves by being only men.  They thought they could know objectively — have infallible certain knowledge free from human bias and perception.  With this aim in mind, they introduced a certification process to weed out charlatans and undesirables.  They embraced “scientific” standards and required proper training.  They believed they were on the path to unquestionable fact.
We find, however, a century later, that our professionalism has not freed us from error or even brought us a historiography built on fact alone.  For example, it has become part of the canon of the historiography about John Kennedy that those who watched his debate against Richard Nixon from the 1960 election on TV thought he won, while those who listened to it on the radio favored Nixon.  The lesson drawn by professionals is that looks trump knowledge in televised debates.  This conclusion has become a sacred cow in the history of the legend of JFK.  His charm and good looks won out that night over Nixon, the surly ideologue.  Only, now, we discover that there isn’t any actual evidence to support this claim about the debate.  There was no definitive survey of listeners and viewers polled afterward for feedback.  It turns out that the story was started by a newspaper columnist who based his conclusion on anecdotal evidence from potentially biased sources and personal impression.  The lone survey researchers have been able to locate for confirmation was not scientifically conducted and has problems that make the conclusion unreliable (i.e. It appears that the majority of the radio respondents may have been Republicans or Nixon supporters already and the pool of respondents was too small to be statistically valuable anyway.).  Still, historians cite unidentified multiple surveys which do not apparently exist in perpetuating the story.  The myth was begun and sustained by faith in secondary literature.  When someone finally decided to check on it, the story couldn’t be supported.  For years, this untruth was the standard being taught in schools — I learned it.  I probably taught it too.  Not being expert in that area, I deferred on the subject.
Similarly — if less solemnly, historians have also been able recently to exonerate Mrs. O’Leary’s cow from its previous vilification as a doer of a dastardly historical deed.  We no longer point our fingers that way when assigning blame for the Great Chicago Fire.  Apparently, a review of the testimony and evidence indicates that human beings were to blame after all.  Initial accounts judged it a bovine blunder — caused by the thoughtless upending of a lantern in a barn.  As a result of the cow’s ineptitude, the city burned for two days….or at least that was the tale.  Long after the fact, a newspaper reporter confessed that he made up the accusation against said cow.  His copy sold, however, and was passed word of mouth.  It became part of the historical tradition, and you still hear it today.  The inaccuracy lives even though the story has been debunked.
If the latter story is a harmless vilification, the larger point remains.  If we are making small errors, we must certainly also be making larger ones.  And the implications of the former story certainly give pause about our perceptions about American political campaigns.  Now, this erroneous knowledge helps shape the lens through which we view televised presidential debates.  Are we more inclined to focus on the looks of the participants, knowing this story?  In both cases, these falsehoods have been long perpetuated and continue to shape the way we understand the world around us — which is clearly a false knowledge.  These are prime examples of things I must unlearn now, thanks to my education and professional training.  These are just two errors, but we know there are many more.  There isn’t enough room to cite exhaustively here (even of the ones I know).  Such error is the cause of our need for revisionism, which not coincidentally was born about the same time as our professionalism.
So, professionalization has not brought us even factually truthful history, much less objective history.  We still struggle for veracious factuality.  Certification has perhaps brought us the illusion that we have achieved accurate history.  Unfortunately, it has not brought the actual credibility hoped.  We are now burdened with a guild that gives us Truth apparently no greater than that of the priests who came before us.  Yet, we revel in our false confidence.
 Posted by at 10:31 am
Nov 062010
I have, on occasion, received a well-intentioned but highly unwelcome review of my work as “professional.”  I know it’s meant to be complimentary.   This is one of the most laudatory kudos you can get in regard to your efforts in our society today.  Calling someone a professional means that you find the person efficient, effective, and educated.  More importantly — and subtly — it means you believe they are credible:  their work appears to be unbiased, legitimate, and logical.  Who could be offended by such a characterization?  I am.
It’s because what the author is really getting at is that they find me and/or my work respectable.  We are fit, proper, and decent.  Were we not, we would be disreputable — the work shoddy and my character impugnable.  Perhaps I  was disparaging in my conclusions or in my recitation of the facts, or maybe I used sources that were untraditional or biased.  Even worse, perhaps I engaged in some kind of scholarly immorality.  Gasp.  Did I swear?  Did I dress in a slothful or inappropriately sexual manner?  Did I propose interpretations that were offensive or hostile?  Did I not use the third person and voice only neutral, objective comments?  In short, was the history I presented palatable and prudent?
Note that professionalism does not aim to create work that moves the reader or amuses.  Its intention is to perpetuate work that is clinical, reasoned, and emotionless.  The presentation of the work should never be fervent.  Rather, academic work should be dispassionate and appeal to reason.  It should be classless;  one must not use diatribes against the rich, the poor, the oligarchic.  Our collective work should bear the identical markings of educated skill.  The flip-side of that is that it must conform to certain standards of being.  This includes avoiding foul language.  (The word “fuck” is not appropriate in an academic setting.  You may occasionally be able to slip in a WASP-y “damn” but “mother fucker” or “dick weed” is verboten in scholarly essays.  Please note.)  Also, footnotes are a necessity, even though no one will ever check these as long as your apparent credibility is sufficient.  Do try to use an authoritative tone, too, so as to promote the legitimacy and respectability of the guild.  You are one of us;  you are representative of our discipline.  Try not to drink too much at conferences or mash on students.  Sobriety, solemnity, and sterility are the hallmarks of professionalism.
Of course, it doesn’t make your work any less true or meaningful if it uses inappropriate language or lacks an academic construct.  You aren’t a lesser scholar if you prefer not to wear a tie or pantyhose to class.  Opting to entitle your work Our Racist Forefathers and Their Legacy of Ignobility instead of Founding Brothers doesn’t discredit your conclusions.  It just makes it…unseemly…and disreputable to the academic prigs that dominate the field.  I’m really not the least bit interested in all that.  I absolutely reject the role of scholar as socializing agent.  The intent of my practice is not to make anyone behave or groom them for bourgeois manners.  I am too busy trying to get people to be conscious.  As long as I aim to speak truth to power, I will never seek respectability.  In a million years, I’d never choose to be professional over being passionate.  Vulgarity before valorization!  Take your professionalism and shove it.  Respectability has nothing to offer.
 Posted by at 12:15 am
Oct 172010
I like to rant.  I do it a lot in class.  Sometimes, when I get done, my students have looks on their faces that I take to be a mixture of overwhelming shock and awe.  The torrent is a giant wave at which to marvel and a force of nature to fear.  After a couple of classes, they get a little used to it — as much as you can get used to a tidal wave.  I try to dial it back sometimes, but then I think I confuse them because they aren’t getting the whole story.  It’s really hard to edit a rant — particularly when you are in it.
This week, I was trying to explain the rise of the Progressives and professionalization.  As I made a conscious and passionate decision not to be a professional, it’s hard not to go all out on this lecture.  It’s a hot button.  I get hot.
So, in the midst of talking about the glory of zoning ordinances and city planning and health departments and safety regulations, I segued off onto racism, sexism, and the Progressives’ overwhelming self-righteousness and authoritarianism.  My students only slightly blinked when I went off on the United Way.  They looked completely bewildered when I talked about universities as places of indoctrination into racist, sexist, bigoted agendas.  I had to back-track a little on that one to explain.  Yes, on the one hand, it’s great to build sewer systems and promote public health, but there’s a dark underside to the Progressives, who were looking to control others and force their preferences on them.  Woodrow Wilson wanted to spread “democracy” to the world — but it was entirely a democracy of his design and he was not interested in giving it to the women living in the United States.  As the great white savior, he could force “self-rule” on backward Nicaraguans, but he wouldn’t give the freedom to vote to Americans with wombs — because science clearly demonstrates that women are inferior to men and unworthy of this basic civil right (and Wilson gets to decide that).  See, Progressives were the great arbiters of what is right and good, and their positive works were wrapped up in their priggism.  They could pretend all they wanted that they were more enlightened than their predecessors, but the truth is that urban planning and sewage systems weren’t new in the 19th century.  Humans managed to develop means to record their stories and build architectural wonders even without the benefit of enlightened, progressive thinking for eons before this time.  And, you really don’t want to get me started on the tyranny of the dictionary (as if you are somehow a moron because you put an “e” in judgment).
These Progressives — with their oh, so modern ideas and scientific (racist/sexist) thinking — filled the ranks of burgeoning professions, and even created some of them as the 20th century dawned (Really, you need a degree in Home Economics to effectively do what women have done for thousands of years before?).  For ages, human beings had made great discoveries and even managed to flourish on multiple continents, but now, you needed to be certified by some authority to be a competent practitioner in your field — as if having a diploma makes you Immanuel Kant (Was his degree from U of K?).  Who could believe that because you have accumulated a certain number of credit hours and taken the requisite courses, you are the equal of Isaac Newton?  Conversely, who would want to be an idiot like Thomas Edison?  No man achieves greatness without a degree.  No, you have to get it, and if you don’t, we won’t hire you or promote your ideas or give you the means for research.  Thus, we can pretend that a general business degree means anything more than general bullshit and refuse to hire you without one.  And, since we control access to the jobs and financial aid you need to achieve (if you are not a wealthy amateur), we can use our power to keep out undesirables.  We won’t accept women or blacks to our schools.  If some schools do let them in and try to train them, we won’t give them jobs.  Angie Debo spent her life as a research librarian (read:  chick job) because even with her graduate degree, no one would hire her as a historian because she was a woman.  Vivian Thomas was officially a lab technician when he helped develop the field of pediatric cardiology and trained young white men to do what he was not allowed because he was black.  Not having a damned diploma takes nothing away from what these two did, but the certification process made sure they didn’t get status, recognition, or pay for it, even though thousands of less gifted white men got that for doing less.  Professionals have sold everyone on the need for education to achieve, yet today women and minorities still face heavy burdens in getting their educations and less compensation even when they do.
In the meantime, in agreeing to be a professional, you have to give up methods or means of doing your work that are eschewed by the guild.  Use herbal “concoctions” for healing?  You’re a quack, not a doctor.  Critical of free market ideology and the infallibility of market models?  You are a communist, not an economist.  Doubt that it is possible to write True history?  You are not one of us, and there is no place for you in the profession.  We can dismiss you and keep you out.  See, professionalization is simply systematized discrimination.  It pretends to be about the method, but it’s really about controlling the maker.  And, it doesn’t really make you safe or eliminate incompetency.  It’s a prejudiced pretense.  I really want no part of all that.
 Posted by at 10:24 am