“Moving Sitting Still”: The Economics of Time in Faulkner’s Absalom, Absalom!

Author(s):  
Jordan Burke

This chapter explores the way in which the temporal blockages and aporias commonly identified in Absalom, Absalom! are symptoms of the fluctuating and troubled relationship between time and labor in the American South during the nineteenth and early twentieth centuries. Through Thomas Sutpen and his descendants, Faulkner builds a web connecting time, narrative practice, and historical process which reflects both the changing socioeconomic milieu of the US South and the evolving narrative strategies employed by the plantocracy to reverse and refuse change. Sutpen serves as the primary figure for a hybridized and internally contradictory economy transitioning from agrarian “autonomy” to capitalist dependence and, concurrently, from a paternalist atemporality to the work rhythms more commonly associated with the industrial North. He is the Janus-faced symbol of the late-antebellum South, the admixture of the slave-owning aristocrat and the Cotton Kingdom protocapitalist.

1980 ◽  
Vol 54 (1) ◽  
pp. 80-91 ◽  
Author(s):  
Raymond L. Cohn

It has been a long time since clichés like “cotton was king” have satisfied historians as an answer to the question of why the American South did not develop a manufacturing industry at least as vigorous as that of the Midwest in the antebellum years. Professor Cohn thinks that the South may well have done just that, and presents an analysis based on location theory that supports such a conclusion.


Author(s):  
Joseph Locke

The introduction presents the book’s major argument that, through the politics of prohibition, ambitious evangelical leaders were able to inject themselves into southern life and create the political conditions that would later identify the American South as the Bible Belt. H. L. Mencken coined that term later, in the 1920s, to capture what he saw as the South’s peculiar alliance of region and religion, but the reality that Mencken described was only the closing chapter of a long historical process. To explore that process, the introduction establishes key concepts such as clericalism and anticlericalism, argues for Texas as the proper focus for a targeted study, and previews major characters and milestones in the development of a politicized brand of southern religion.


Author(s):  
Julie Buckner Armstrong

Southern literature provides numerous, diverse responses to the civil rights era. Produced during the movement itself and continuing into the 21st century, southern civil rights writing appears as poetry, drama, memoir, graphic narrative, short stories, and novels, including literary fiction and bestsellers. Movement-related works commemorate events, places, and people both famous and unknown. Authors speak of political awakening to systemic racism and violence. They consider the effectiveness of organizing tactics and the ethical implications of resistance strategies. They write compellingly about the ways segregation, protest, race relations, and sweeping social changes affect individuals and their relationships. Southern literature also exists in complex relationship to the civil rights era due in part to both terms’ fluid, evolving definitions. “Southern literature” can refer to works written in and about the American South, yet both of these categories remain more dynamic than static. The South is demarcated geographically as the United States’ southeastern and south central tier and historically as a region with ties to the former Confederacy. The South’s vexed legacy of slavery and segregation plays a role in defining a regional identity that some consider to be distinctive in terms of dialect, food culture, and an emphasis on conservative views of family, community, religion, place, and history. Many scholars, however, see constructions of a distinct southern identity with an accompanying literature as outmoded, particularly in an era of shifting demographics within the US and globalization more broadly. Like “southern literature,” the “civil rights era” resists rigid definition. The movement itself can refer to the period from the US Supreme Court’s 1954 Brown vs. Board of Education decision desegregating public schools to the 1965 Voting Rights Act—an era focused on specific civil rights leadership, goals, and, notably, the American South. Alternatively, one can define the movement more comprehensively to look at what happened before and after “the King years,” referring to the period’s iconic figure Martin Luther King Jr. This version of civil rights extends the movement to points North and West, includes Black Power (typically focused on the late 1960s and early 1970s), and links it to contemporaneous human rights and post-colonial struggles. Authors from the American South respond to this broader story by connecting the movement to issues such as immigration; policing and incarceration; economic and environmental justice; and lesbian, gay, bisexual, and transgender (LGBT) rights. Here writers depict a dynamic, multifaceted South that continues striving to transform political ideals into realities.


2017 ◽  
pp. 89-100
Author(s):  
Mark C. Jerng

This chapter interprets Frank Yerby, one of the most successful African American historical romance writers in U.S. publication history, in relation to the conjunction of plantation romance and historiography. It shows how Yerby, writing in the aftermath of Gone With The Wind, develops narrative strategies that both critique the way in which Mitchell refigures racial perception and construct different modes of perception. The chapter compares Yerby’s and Mitchell’s plantation romances in order to detail an early narrative practice of anti-racist racial worldmaking.


2015 ◽  
Vol 3 (3) ◽  
pp. 146-154
Author(s):  
Chin Yu Chen

There is a famous Chinese proverb which says “a good man never fights with a woman.” From the viewpoint of this Chinese custom, women should always be respected. This maxim certainly was never applied to Black women in the Ante-bellum south of the United States prior to the Civil War. The intent of this paper is to bring to the attention of the reader some of the inhumanity practiced on slave women when they were required to work, without pay, on the plantations in the American South before that country’s Civil War. The women learned quickly to “respect” the “lash” which beat them if they did not do their work properly, or sassed their master. Slavery, at its best, is a terrible institution, and this paper does not address the subject of slavery in other parts of the world. This study is designed to study the plight of Black women, and their struggles, in that time of supposed Southern “gentility.” This study will also attempt to provide an insight into the work and family life of Black women in the era of the Antebellum South.


2012 ◽  
Vol 24 (4-5) ◽  
pp. 445-463
Author(s):  
Paul Harvey

Abstract This article examines how scholars who study the least likely subjects to be the targets of Manuel Vasquez’s call in More than Belief may nonetheless apply the arguments in the book. Harvey focuses especially on applying the concepts in More than Belief to studies of Protestants in the American South who historically have insisted that religion is defined by belief. These are people who conceived of religion in precisely the way Vásquez tells us not to; “religion” for them was a matter of the private conscience, was disembodied, full of doctrine and ratiocination, and as deeply individualistic (at least in theory) as one could possibly conceive. If Vásquez’s rich account of religious theory can be used to understand my subjects in some way, then they can apply to anyone. Even in a Protestant, text-centric, doctrinal region as the American South historically has been may be seen, religious expression has been at once locative, translocative (because of the huge numbers of people imported from other lands, voluntarily or involuntarily), and supralocative (because of the diasporic spread of varied religious traditions).


2017 ◽  
Vol 7 (3) ◽  
pp. 262-284
Author(s):  
Damian Alan Pargas

Slave flight in the antebellum South did not always coincide with the political geography of freedom. Indeed, spaces and places within the South attracted the largest number of fugitive slaves, especially southern cities, where runaway slaves attempted to pass for free blacks. Disguising themselves within the slaveholding states rather than risk long-distance flight attempts to formally free territories such as the northern us, Canada, and Mexico, fugitive slaves in southern cities attempted to escape slavery by crafting clandestine lives for themselves in what I am calling “informal” freedom—a freedom that did not exist on paper and had no legal underpinnings, but that existed in practice, in the shadows. This article briefly examines the experiences of fugitive slaves who fled to southern cities in the antebellum period (roughly 1800–1860). It touches upon themes such as the motivations for fleeing to urban areas, the networks that facilitated such flight attempts, and, most importantly, the lot of runaway slaves after arrival in urban areas.


Author(s):  
Stefan Roel Reyes

Abstract This article examines the convergence between clerical fascism and proto-fascism in the Antebellum South of the United States. The author employs Roger Griffin’s theories of palingenetic ultranationalism and clerical fascism to understand the worldviews of Southern intellectuals. The author argues that a cadre of Southern theologians rejected the liberal heritage of the United States and redefined the relationship between the individual and state. Southern clerical fascists reconceived of an alternative modernity that reflected God’s precepts. Slaves, laborers, and slave masters all had a mandate to guide secular and spiritual progress. Furthermore, these Southern clerics believed the best hope for securing God’s order was to be found in the birth of a new Southern society – the Confederate States of America. This study builds upon the works of other historians who discerned the illiberal and authoritarian qualities of the American South while also contributing to delineation of the protean qualities of clerical fascism.


2010 ◽  
Vol 7 (1) ◽  
pp. 197-208
Author(s):  
RICHARD H. KING

It is tempting to think that we have heard just about all we want or need to know about race. As the above quotes indicate, modern notions of race have always revolved around the faculty of vision, with supplementary contributions from other senses such as hearing, as Arendt notes in a tacit allusion to one mark of Jewish difference—the way they sounded when concentrated in urban settings. Yet two very recent works—Mark M. Smith's How Race Is Made and Anne C. Rose's Psychology and Selfhood in the Segregated South—have much to teach us about how race has “worked”, particularly in the twentieth-century South but also, by implication, in the United States in general. Both works assume that, historically, race is no mere add-on to the self, a kind of externality that, once detected, can be relatively easily excised. Rather, it stands right at the heart of personal and group identity in a nation where race and ethnicity continue to assume surprising new shapes and forms.


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