November 30, 2016 § Leave a comment
Donald Trump is the first man elected President of the United States with the support of the Ku Klux Klan and other white supremacist groups since, well, before the Civil War (Andrew Johnson was elected Vice-President, but he did so as Lincoln’s junior partner and after taking a hard-line against Confederates, which he later walked away from). I refuse to call these people the alt-right. They’re not. They’re white supremacists.
But in the wake of Trump’s election, the media has been bending and tripping over itself to normalize white supremacy. Perhaps those in the media behind this would claim that they’re just attempting to understand. But there is nothing to understand. White supremacy is pretty bloody obvious. There is no need to explain it differently, it is deeply offensive to let members attempt to explain themselves and argue for the justness of their cause in public. There is no justness of their cause.
I came of age in the early 90s, when racist skinheads could still be found wandering around Canadian cities like Ottawa, Toronto, and Montreal. There, they beat on black people, harassed and intimidated non-white people, targeted LGBTQ people. Violently. And since that era, white supremacy has faded into the background, usually affiliated with violent racist fringe groups.
Until now. President-Elect Trump has appointed Steve Bannon, an anti-Semitic, misogynist white supremacist as his Chief Counsel. And much of the so-called liberal media in the United States has attempted to normalize it, like this is just a run-of-the-mill appointment.
But it gets worse. Starting the morning after the election, on November 10, NPR was interviewing white supremacists on Morning Edition, as if that was to be expected. The New York Times has alternated between shaming the incoming administration for its ties to white supremacists and normalizing those same ties. The BBC has allowed the editor of The Weekly Standard, a deeply conservative, and apparently racist, publication, onto its set to claim that the KKK does not exist and, moreover, even if it did, to compare it with the Catholic fraternal organization, the Knights of Columbus. Nearly every media platform I consume has had some commentary from David Duke crowing about how happy he is. And CNN had a man on last week asking whether or not Jews are people. I refuse to provide links to this. Search them yourselves if you want to see/read.
This is disgraceful. This is giving screen-time to white supremacists, it is making them acceptable members of the body politic. It is allowing white supremacy to gain a beach head in the mainstream. This is wrong. So very wrong. None of these clowns deserve support, or attention. There’s a reason they were almost personae non gratae in the mainstream for the past two-plus decades: they’re extremists. And watching the media feed these trolls is nauseating.
July 5, 2016 § 5 Comments
Nancy Isenberg‘s new book, White Trash: The 400-Year Untold History of Class in America, is attracting a lot of attention. No doubt this is, in part, due to the catchy title. White trash is a derogatory and insulting term, usually applied to poor white people in the South, the descendants of the Scots-Irish who settled down here prior to the Civil War, the men who picked up their guns and fought for the Confederacy during the Civil War. (Oddly, the term is not really applied all that often to poor white people in the North).
I am also deeply suspicious of books that promise to tell me the “untold” or “true” story of anything. And certainly, if you asked American historians if class was an “untold story”, they’d laugh you right out of their office. But no doubt the title is due to Viking’s marketing department, not Isenbeg.
Nonetheless, I bought the book, but as I was doing so, I read some of the reviews on Amazon.The negative ones caught my eye. Most of the negative reviews were either misogynistic or anti-Semitic. But, one, by someone calling themselves Ralphe Wiggins, caught my eye:
This book purports to be a history of white trash in America. It is not. It is a series of recounting of what others have said about the lower white classes over the past 400 years. In most cases the author’s summarizations are a simple assertions of her opinion.
The book is 55% text, 35% references and 10% index. The “Epilog” is a mishmash of generalizations of Isenberg’s earlier generalizations.
Let us now parse Wiggins’ commentary. First, Wiggins complains that Isenberg simply summarizes “her opinion” and then generalizes her generalizations. Clearly, Wiggins does not understand how historians go about their craft. Sure, we have opinions and politics. But we are also meticulous researchers, and skilled in the art of critical thinking. The argument Isenberg makes in White Trash are not simply her “opinion,” they’re based on years of research and critical thinking.
Second, Wiggins complains that the book is 35% references and 10% index. Of course it is, it’s an academic work. The arguments Isenberg makes are based on her readings of primary and secondary sources, which are then noted in her references so the interested reader can go read these sources themselves to see what they make of them. Revealing our sources is also part of the openness of scholarship.
Wiggins’ review reminds me of Reza Aslan’s famous turn on FoxNews, where he was accused by the host of not being able to write a history of Jesus because he’s a Muslim. Aslan patiently explained to her over and over again that he was a trained academic, and had spent twenty years researching and pondering the life and times of Jesus. That was what made him qualified to write Zealot: The Life and Times of Jesus of Nazareth.
But all of this, Wiggins’ review, Aslan’s turn on FoxNews is symptomatic of a bigger problem: the turning away from expertise. In the wake of the Brexit vote, the satirical news site “News Thump” announced that all experts would be replaced by Simon Kettering, a local at the neighbourhood pub:
Williams knows absolutely everything about any subject and is unafraid to hold forth against the received wisdom of 400 years of the scientific method, especially after four pints of Strongbow.
Amongst his many accomplishments Simon is remarkably well-informed about optimal football formations, the effects of political events on international capital and bond markets, and the best way to pleasure a woman – possibly his favourite subject.
His breadth of knowledge is all the more impressive as he doesn’t even need to bother spending ten seconds fact-checking on Google before issuing a firm statement.
As my good friend, Michael Innes, noted in response:
Yep. Personally, I’m looking forward to all the medical and public health experts at my local surgery being fired and replaced with Simon. Not to mention the car mechanics at my local garage. I’m sure with a little creative thinking (no research!!!) we can dig deeper and weed out yet more of the rot, too.
See, experts can be useful now and then. And Nancy Isenberg is certainly one, given that she is T. Harry Williams Professor of History at Louisiana State University.
February 1, 2016 § Leave a comment
Twenty-odd years ago, I took a course on pre-Revolution US History at the University of British Columbia. I don’t know what possessed me to do this, frankly. It must’ve fit into my schedule. Anyway, it turned out to be one of the best courses I took in undergrad. It was taught by Alan Tully, who went onto become Eugene C. Barker Centennial Professor of American History at the University of Texas. We read a bunch of interesting books that semester, including one on the early history of Dedham, Massachusetts. But, the one that has always stuck out in my mind is Laurel Thatcher Ulrich’s The Diary of a Midwife: The Life of Martha Ballard, Based on her Diary, 1785-1812. I remember being deeply struck by this book as a 20-year old in Vancouver. I had a pretty strong interest in women’s history as an undergrad, but this was one of the best history books I’ve ever read.
In my last semester teaching at John Abbott College in Montreal, I taught US History, and assigned this book. I even got in touch with Dr. Tully to tell him how influential that course had been on me, and how influential this book had been and to thank him. I think he was chuffed to hear from me, even if he didn’t remember me (I wasn’t a great student,I barely made a B in his class).
I am teaching US History to 1877 this semester and I have assigned this book again. Last time I assigned in, in 2012, my students, much to my surprise, loved it. And they loved it for the same reasons I do. Ulrich does an incredible job showing the size of Martha Ballard’s life in late 18th century Hallowel, Maine.
Based on the singular diary of Ballard, Ulrich delves into the social/cultural history of Hallowel/Augusta, Maine, drawing together an entire world of sources to re-create the social life of Ballard’s world. I’m reading the book again for class, we have a discussion planned for today. I’m still amazed at how Ulrich has re-created Ballard’s world. And even if Ballard’s written English isn’t all that familiar to us today, 200+ years on, you feel almost like you’re in the room with Ballard. She has her own singular voice in my head, I feel like I know her.
Writing history isn’t easy. It is a creative act, attempting to bring to life things that happened 10 or 200 years ago. We work from disparate sources, with multiple voices, created for a multitude of different reasons. They agree with each other, they argue with each other. And it’s our job to bring all of this together. In many ways, we’re the midwives of the past. The very best History books are like The Diary of a Midwife or E.P. Thompson’s The Making of the English Working Class: they bring the past to life. They make us feel almost like we were there.
September 30, 2015 § 5 Comments
Here in the United States, it is common to see a bumper sticker that says “Freedom Isn’t Free.” These stickers pre-date 9/11 and the War on Terror and the devastating human cost of the wars in Iraq and Afghanistan. But they have taken on special meaning in the decade-and-a-half since 9/11.
I am, as usual, teaching American history this semester. One of my classes is reading David Roediger’s classic book, The Wages of Whiteness: Race and the Making of the American Working Class. While Roediger’s attempts to connect himself to EP Thompson are perhaps overdone, he still makes a powerful argument about the centrality of race in the development of a free labour ideology in the US. He especially ties his argument to WEB DuBois’ conclusion in his Black Reconstruction of the psychological benefit the white worker received (in lieu of fair wages) through his whiteness, and its pseudo-entry to power.
Roediger digs back into what he calls the pre-history of the American worker, the period between colonization and the dawn of the 19th century and the beginnings of the American industrial revolution. This involves a discussion of the compromise over slavery in the Constitution. Roediger writes:
Even artisan-patriots with substantial anti-slavery credentials supported the Constitution as a compromise necessary to secure the world’s greatest experiment in freedom.
Indeed. The freedom of white Americans, especially white American artisans/workers in the Revolutionary era came at the cost of the enslavement of African Americans. On one hand, Roediger seems to be letting these artisan-patriots off the hook. On the other, I have never quite understood the apparent lack of irony in the Revolutionary generation’s easy resort to slavery rhetoric to complain of Britain’s treatment of the colonies. I find it preposterous and disingenuous. And yet, this rhetoric became powerful during the Revolution. At any rate, as Roediger reminds us, freedom isn’t free.
March 31, 2014 § 6 Comments
Last night, we were up in Woodstock, VT, to see the Carolina Chocolate Drops, a string band from Durham, North Carolina. The band is comprised of three African-Americans and fronted by Rhiannon Giddens, who is of mixed white, black, and aboriginal descent, they play a mixture of traditional and modern folk/roots instruments. They’ve revived a number of songs from the slave era in the Deep South, most of which, according to Giddens, were set down in the 1850s, just before the onset of the Civil War. Most of these, however, come without lyrics, for perhaps obvious reasons. The band were incredibly talkative on the stage last night, which created an incredible community vibe inside this small theatre in small-town Vermont. Both Giddens and band mate Hubby Jenkins kept up a running monologue with the crowd, telling us about their songs, how they came to perform them, write them, play them, their traditional instruments, and so on.
Before one song, Giddens told us about her explorations of American history, specifically African-American history, and about a book she read that collated slave narratives, and analysed them collectively, as opposed to the usual individuated approach to slave narratives. However, Giddens also noted one story that stuck out for her, about a slave woman named Julie at the tail end of the Civil War, as the Union Army was coming over the crest of the hill towards the plantation that Julie lived on. Julie is standing with her Mistress, watching them approach in the song, “Julie.”
This video was shot last night, by someone sitting close by us, though I don’t know who shot it, I didn’t see it happening. This is one powerful song, and it got me thinking. I’m teaching the Civil War right now in my US History class, and as I cast about for sources I am intrigued by slavery apologists, then and now, who argue that the slaves were happy. But even more striking are the stories about slave owners who were shocked to their core when the war ended and their slaves took their leave quickly, looking to explore their freedom.
It seems that the slave owners had really convinced themselves that they and their slaves were “friends” and that their slaves loved them. That arrogance seems astounding to me in the early 21st century. But this song last night powerfully brought the story right back around.
December 20, 2013 § 1 Comment
As I wrap up the Griffintown book, and reach the end of what has been a decade-plus-long odyssey, I have begun work on a new research project that examines the far right of American politics and its relationship to history. As such, I have spent a lot of time working with the US Constitution, its history, its interpretation, and its meaning. Beginning with this post, I will be using this space to begin to hash out ideas for this project.
So Phil Robertson is a homophobic bigot. The Duck Dynasty patriarch was interviewed by GQ and when asked his definition of sinful behaviour responded “Start with homosexual behaviour and just morph out from there.” Robertson is a deeply religious man. So his beliefs, as deeply offensive as they are, aren’t all that surprising.
What has struck me is the firestorm on Twitter about Robertson, and the conservative backlash against his suspension from the show (not that it’ll matter, this season’s episodes are already filmed, the season starts in the spring and the long-term future of the show is up in the air). From what I’ve seen on Twitter, Robertson’s bigotry is being framed as a 1st Amendment issue. The argument I’ve seen on Twitter from rank and file “constitutional conservatives” is that A&E (the network that Duck Dynasty is on) and all the “libtards” (I suppose I’m one of them) are violating Robertson’s 1st Amendment rights. Even Louisiana Governor Bobby Jindal has suggested Robertson’s constitutional rights are at stake.
They’re not. At all. The 1st Amendment reads as follows:
Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.
In other words, the 1st Amendment is limited to government. “Congress shall make no law…”, and the courts, up to and including the Supreme Court of the United States (SCOTUS) have consistently limited the alleged rights and freedoms the Bill of Rights gives to government, limiting the reach of government. In other words, private corporations and private citizens are not bound by the 1st Amendment or any other of the Amendments that are part of the Bill of Rights. So that takes care of that argument.
As for Bobby Jindal, when he says, “This is a free country, and everyone is entitled to express their views,” he is bang on correct. But it has nothing to do with the Constitution or the Bill of Rights. Robertson can expose his own bigotry any day of the week and six times on Sunday. But Jindal’s argument is disingenuous at best. His implication is that anyone who is opposed to Robertson’s ideas is stifling his right to speak his mind. In other words, those who are appalled at Robertson’s comments to GQ are NOT entitled to their right to speak their minds. Interesting, that.