The Day of the Cross

2020 ◽  
pp. 183-212
Author(s):  
Rodney A. Smolla
Keyword(s):  
Civil War ◽  
Hate Speech ◽  
Jim Crow ◽  
Ku Klux Klan ◽  
Black Lives Matter ◽  
Personal Accountability ◽  
The Cross

This chapter recounts the call to conscience issued by Congregate Charlottesville, Black Lives Matter, and their allies, coupled with the ugly events in Charlottesville at the Ku Klux Klan rally on July 8. It mentions the sense of personal accountability for the storm of hate speeches that occurred in Charlottesville for several months. It also points out that the Stonewall Jackson, and Robert E. Lee statues were all erected during the Jim Crow years, in brazen defiance of the dignity of blacks. The chapter explains how the Lee and Jacksons monuments are suffused with the righteousness of the South's cause during the Civil War, which was slavery. It discusses the most intense hate speech in America known as cross burning, a symbolic ritual long associated with the Ku Klux Klan.

Dismantling White Privilege: The Black Lives Matter Movement and Environmental Justice in Canada

2018 ◽  
Vol 5 (2) ◽  
Author(s):  
Cheryl Teelucksingh
Keyword(s):  
United States ◽  
Critical Race Theory ◽  
Environmental Justice ◽  
White Supremacy ◽  
Jim Crow ◽  
The United States ◽  
Conceptual Tool ◽  
Public Monuments ◽  
Black Lives Matter ◽  
Jim Crow Era

On August 12, 2017, in Charlottesville, Virginia, alt-right/White supremacy groups and Black Lives Matter (BLM) supporters came face-to-face regarding what to do about public monuments that celebrate key figures from slavery and the Jim Crow era. White supremacists and White nationalists did not hide their racist ideologies as they demanded that their privileged place in history not be erased. The BLM movement, which challenges state-sanctioned anti-Black racism, was ready to confront themes of White discontent and reverse racism, critiques of political correctness, and the assumption that racialized people should know their place and be content to be the subordinate other.It is easy to frame the events in Charlottesville as indicative of US-specific race problems. However, a sense that White spaces should prevail and an ongoing history of anti-Black racism are not unique to the United States. The rise of Canadian activism under the BLM banner also signals a movement to change Canadian forms of institutional racism in policing, education, and the labor market. This article responds to perceptions that the BLM movement has given insufficient attention to environmental concerns (Pellow 2016; Halpern 2017). Drawing on critical race theory as a conceptual tool, this article focuses on the Canadian context as part of the author’s argument in favor of greater collaboration between BLM and the environmental justice (EJ) movement in Canada. This article also engages with the common stereotype that Blacks in Canada have it better than Blacks in the United States.

A Table Prepared by Our Enemies

2016 ◽  
Author(s):  
Matthew Harper
Keyword(s):  
North Carolina ◽  
African Americans ◽  
White Supremacy ◽  
Jim Crow ◽  
Racial Violence ◽  
Spanish American ◽  
Political Movement ◽  
Spanish American War ◽  
The Cross

This chapter explains how black southerners interpreted early Jim Crow politics in light of the theological expectations they held from emancipation. Despite new forms of segregation, intensified racial violence, and disfranchisment efforts, black Protestants in North Carolina were encouraged by Fusion, a successful biracial political movement, and black autonomy in that state’s black regiment for the Spanish American War. Then, a devastating white supremacy campaign in 1898 left African Americans in mourning. Black Protestant leaders turned to the crucifixion narrative to make sense of the loss. Just as Jesus faced abandoned by God on the cross only days before his glorious resurrection, black southerners still had reason to hope. Their theological expectations forced them to see their own struggle for freedom as uninterrupted by the politics of Jim Crow.

scholarly journals Chapaev as a Media Object: from the Civil War to the Black Lives Matter Movement

2021 ◽  
Vol 3 (1) ◽  
pp. 190-209
Author(s):  
Daniil A. Anikin
Keyword(s):  
Civil War ◽  
Soviet Union ◽  
Cultural Context ◽  
Historical Memory ◽  
Cultural Tradition ◽  
Russian Society ◽  
War Memory ◽  
Black Lives Matter ◽  
The Soviet Union ◽  
Media Object

The article explores the dynamics of the image of V.I. Chapaev in the Soviet and post-Soviet media space. Using the theory of post-memory by M. Hirsch and S. O’Donoghue as methodology of research, the author analyzes the transformation of the main characteristics of the image, its place in Russian historical memory and in the cultural tradition. V.I. Chapaev became one of the most significant characters in the Soviet cultural tradition. After the fall of the Soviet Union the image of Chapaev however retained its significance in the context of rethinking the Soviet heritage. The article highlights the following stages of transformation of V.I. Chapaev’s image: the inclusion in the "founding myth" and gradual transformation into a Soviet epic hero (crowding out collective trauma); debunking the heroic status within the framework of the "carnival culture" and turning into a character of anecdotes (de-traumatization in the process of post-memory formation); transformation into a hero of Internet memes (transformation of post-memory and de-actualization of the themes of the Civil War). The author argues that the burst of memes depicting Chapaev in 2020 demonstrates a post-ironic attitude to the Black Lives Matter movement in Russian society. The author concludes that the fact that Chapaev’s image was included in a fundamentally different political and cultural context demonstrates that the symbolic potential of the Civil War memory in Russia is entirely exhausted and can no longer serve as a tool for the formation of commemorative practices.

Disability, Race, and Gender on the Stage in Antebellum America

2018 ◽  
Author(s):  
Jenifer L. Barclay
Keyword(s):  
Civil War ◽  
Working Class ◽  
Black Men ◽  
Jim Crow ◽  
Antebellum America ◽  
Race And Gender ◽  
Freak Shows ◽  
Blackface Minstrelsy ◽  
White Working Class ◽  
And Gender

Antebellum Americans confronted anxieties about many issues, such as industrialization, immigration, and urbanization, that found expression in blackface minstrelsy and freak shows. In these performances, racial fears, gender worries, and the insecurities of an emergent working class combined with the specter of disability to assuage the concerns of white, working-class audiences partly by reinforcing whiteness, masculinity, and nondisability as markers of citizenship. From the “laughable limp” of an elderly, enslaved groom who inspired Thomas “Daddy” Rice to craft his infamous Jim Crow character to displays of the supposedly 161-year-old disabled body of Joice Heth, minstrelsy and freak shows routinely conflated race, gender, and disability on the antebellum stage. This practice reached its pinnacle with Thomas “Japanese Tommy” Dilward, one of only two black men to perform in blackface before the Civil War.

scholarly journals Legally a Lady

Contexts ◽  
2019 ◽  
Vol 18 (3) ◽  
pp. 20-25
Author(s):  
Hannah Ingersoll
Keyword(s):  
Civil War ◽  
Black Women ◽  
Jim Crow ◽  
Legal Culture ◽  
Court Cases ◽  
And Gender ◽  
American Society ◽  
The U.S ◽  
Right To Dignity

In a period of ambiguous legal culture between the U.S. Civil War and the legal imposition of Jim Crow, court cases reveal Black women navigating race, class, and gender as they sought a seat in the Ladies’ Car and claimed their right to dignity within American society.

Dancing with Jim Crow: The Chattanooga Embarrassment of the Methodist Episcopal Church

2019 ◽  
Vol 18 (2) ◽  
pp. 155-173
Author(s):  
Paul W. Harris
Keyword(s):  
Civil War ◽  
African Americans ◽  
Jim Crow ◽  
Racial Equality ◽  
Methodist Episcopal ◽  
The South ◽  
White Supremacist ◽  
Episcopal Church ◽  
Methodist Episcopal Church ◽  
Heated Debate

AbstractAfter the Civil War, northern Methodists undertook a successful mission to recruit a biracial membership in the South. Their Freedmen's Aid Society played a key role in outreach to African Americans, but when the denomination decided to use Society funds in aid of schools for Southern whites, a national controversy erupted over the refusal of Chattanooga University to admit African Americans. Caught between a principled commitment to racial brotherhood and the pressures of expediency to accommodate a growing white supremacist commitment to segregation, Methodists engaged in an agonized and heated debate over whether schools intended for whites should be allowed to exclude blacks. Divisions within the leadership of the Methodist Episcopal Church caught the attention of the national press and revealed the limits of even the most well-intentioned efforts to advance racial equality in the years after Reconstruction.

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