Southern Culture Research Articles

Making Sweet Tea

Making Sweet Tea

Real Southern Barbecue: Constructing Authenticity in Southern Food Culture

Real Southern Barbecue: Constructing Authenticity in Southern Food Culture

Randall Collins’ micro-sociology, the Southern culture of honor, and the codes of violence pathway: Toward a general theory of violence

One of Randall Collins' principal theoretical projects is the advancement of a general theory of violence. The central framing mechanism driving Collins approach is the concept of confrontational tension/fear, and the various pathways a social actor might utilize to overcome its debilitating effects. Collins' approach successfully accounts for violence on a micro-situational level but struggles with macro-level variance in rates of violence, such as higher incidents of violence in cultures of honor. Since a general theory must account for violence on multiple conceptual levels, Collins' pathways around confrontational tension/fear need further development to establish those macro-cultural connections necessary for continued theoretical advancement. To that end, I suggest his micro-sociological theory of violence can bridge with cultures of honor by incorporating the seminal work of Elijah Anderson's code of the street into a “codes of violence pathway.” This “codes of violence pathway” expands the theoretical purchase of Collins' approach by reasserting the importance of sociological influences on individual behavior in situated action and, therefore, provides a mechanism to ground micro-behavior in a macro-cultural context.

Title: Randall Collins’ Micro-Sociology, the Southern Culture of Honor, and the Codes of Violence Pathway: Toward a General Theory of Violence

Title: Randall Collins’ Micro-Sociology, the Southern Culture of Honor, and the Codes of Violence Pathway: Toward a General Theory of Violence

Praying with One Eye Open: Mormons and Murder in Nineteenth-Century Appalachian Georgia

Praying with One Eye Open: Mormons and Murder in Nineteenth-Century Appalachian Georgia

Krasnoyarsky-IV kurgan cemetery of the Great Migration Period

The paper presents the materials of the Great Migration Period from the Omsk Irtysh region, obtained during the excavations of the Krasnoyarsky-IV burial ground. In total, eight burial mounds with 13 burials were examined in 2009 by the expedition of the Omsk State Pedagogical University led by M.A. Grachev. The aim of this work is to determine regional features and chronology of the Krasnoyarsky-IV burial complexes , as well as some details of the historical and cultural development of the local population in the transitional period from the Iron Age to the early Middle Ages. The research methodology is based on comparative and typological analyses of the material complexes, morphological and constructional specifics of the burials, and on anthropological studies, including methods of odontology. According to the results of the study, the chronological interval of the functioning of the necropolis spans the end of the 4th — first decades of the 6th centuries A.D., which corresponds with the appea-rance of the Karym type monuments in the territory of the southern taiga of Western Siberia. The signs of artificial skull deformation, erection of small embankments, cremations, and Eastern-European and Central Asian imports suggest involvement of the Karym population in the epochal historical and cultural processes, as well as contacts with neighboring forest-steppe and southern taiga cultures of the Ural-Siberian region. Characteristics associated with the heritage of the cultures of the Early Iron Age, particularly, the Sargatka and Kulayka Cultures, were noted: orientation of the buried; location of the goods in the grave; ornamental and morphological features of the ware; and specific types of bronze decorations. The symbiosis of innovations and traditions of the previous epoch is partly confirmed by the anthropological characteristics in the ratio of the longitudinal and transverse diameters of the crowns of the permanent lower first molars.

About the Contributors

About the Contributors

Guns, groups, and the Southern culture of honor: Considering the role of co-offenders in Southern firearm violence.

Guns, groups, and the Southern culture of honor: Considering the role of co-offenders in Southern firearm violence.

HOAMROANG SAM PRASAN: The Overture of Three Southern Cultures Concept from The Viewpoint of an Intercultural Composer and Musician

Abstract This article examines the process of combining three distinct traditional music cultures in Pattani, Thailand, into one piece of music. The author was the music director of the “Hoamroang Sam Prasan” (Overture: Harmony of the Three). Since the three musical traditions – Nora, Rong Ngeng and Digir Hulu, and Chinese drums ensemble – are similar yet different, the work was both easy and difficult. As someone with long experience in intercultural music, I developed a distinct way to do collaborative work. I seek to ensure musicians contribute their best to the piece, establish bonds of trust to co-operate, so they are willing to share in different ideas and training. The project drew the best from traditional musicians so they could develop new work on their own terms with their own musical abilities in a mode I call “conservative contemporary music.” Both artists and audiences could better appreciate the vitality of different musical traditions and their lively interactions more fully.

Analysis of the yield assessment of the collection plants of the "Arboretum parks” and "Southern cultures" of Sochi

Analysis of the yield assessment of the collection plants of the "Arboretum parks” and "Southern cultures" of Sochi

Front Porch

Front Porch Tom Rankin Click for larger view View full resolution Illustrations by Phil Blank. [End Page 1] Click for larger view View full resolution Dinner in the motel room with Maggie Lee Sayre, Danville, Kentucky, 1995. Photographs by Tom Rankin. A SOUTHERN CULTURES ISSUE on the Sonic South is especially welcome in this moment, so necessary as we continue to listen for what is hidden within the culture and history of the region. And while we listen for these rhythms, the muffled and shuttered sounds that deserve amplification, we also strive to locate the silences. Sonic boom–level thanks go to Regina N. Bradley for her amazing vision and for gathering this medley of contributors on essential ideas of the American South. In thinking of the sonic, I begin with ideas of listening. So much of what is calling to us in the South remains yet unheard, unacknowledged in any full and understandable way. Not because these stories, places, lives, and truths are inaudible, but because of a collective turn away from their sounds. When I think—and talk—about the fundamental methods of documenting oral histories, life stories, and personal memory, I land early on ideas of sympathetic listening, on the wonders of letting the teller and the story wander and emerge in its own delicate and distinct way. Embracing the nonlinear nature of recall, memory, and life is where meaning often rests, where we find yet unheard revelation. We discover indispensible new truths in the pauses and gaps, between the static and the unsaid. Leaning closer to a speaker on a radio or phone to hear more clearly through the scrambled fuzzy connection—a sonic friction that exists in the moment and later in memory—makes what we understood all the more consequential because of the effort to hear. To understand [End Page 2] the sonic South requires moving our ears—and with that all our senses—a bit closer to the source, to the ground, to more fully comprehend the resonant truths. Some years ago, I did documentary fieldwork along the Tennessee River, working for the Tennessee Department of Conservation. I was photographing and interviewing commercial fishermen and others who make their living from the river, trying to better understand and document the intersections of the natural river world and the residents who lived there. During that time, I was lucky to meet Maggie Lee Sayre, then a resident in a nearby nursing home who had grown up on a houseboat on the Ohio and Tennessee Rivers. Born deaf, she had become a photographer as a child and continued to photograph her family life on their houseboat as they made their living catching fish, residing on the boat her father built. Maggie Lee Sayre's deafness and her life among mostly hearing people who didn't know sign language defined her photographic vision. In our first meeting she brought out her photographs. As she turned page after page of her carefully edited and sequenced photo albums, it became powerfully clear that she was sharing her pictorial life story, a visual narrative seasoned with caring descriptions and the mystery of meaning inherent in the best of stories. Because initially I had no experience with sign language, Maggie and I communicated through handwritten notes, gestures, and of course the photographs themselves. We collaborated on a book of her photographs that was published in 1995, taking the title from the way Maggie signed her name the first time she wrote me—Deaf Maggie Lee Sayre: Photographs of a River Life. We traveled together to promote the book at bookstores, schools, and on television and radio. As Maggie and I drove around the South, I always booked connecting motel rooms. I wanted to make sure that if she needed something while we were staying overnight she could easily find me; and I also wanted the reassurance that a joining room provided that I could check on her, make sure all was just fine. Maggie only wanted fried fish for dinner, preferably catfish, a special treat that nursing home food didn't provide. Our pattern was that we would check into our motel and get settled, and I would go look...

What Are These Biographies Not Saying?: Colorblindness in Biographies About Oprah Winfrey

What Are These Biographies Not Saying?: Colorblindness in Biographies About Oprah Winfrey KaaVonia Hinton (bio) In Chelsea Clinton’s 2017 collective biography She Persisted: 13 American Women Who Changed the World, the entry about Oprah Winfrey begins this way: “OPRAH WINFREY’s grandmother expected Oprah to follow in her footsteps and become a maid. Oprah knew, even as a little girl, that her dreams would take her somewhere else. She persisted in turning those dreams into her reality and became a media superstar. . . .” (emphasis in original). This anecdote suggesting Winfrey’s grandmother, Hattie Mae, attempted to prepare her for a future as a maid is often cited in children’s biographies. In Carole Boston Weatherford’s Oprah: The Little Speaker, she imagines the exchange occurring like this: “One wash day [Grandma] called Oprah, ‘Come watch, child; you’ll need to know how to do this someday.’ And Oprah said to herself, ‘No I won’t.’” Anecdotes such as this construct Winfrey as exceptional, intuitive even, and her life experiences are presented as instructive and inspirational while minimizing social realities and promoting American myths. Particularly, the audience is asked to marvel at her ability to transcend an impoverished girlhood and achieve the American Dream. Biographies about Winfrey also promote the Cinderella/rags-to-riches storyline. In Weatherford’s author’s note, for instance, she writes, “Once upon a time, a poor girl from a Mississippi pig farm talked her way to fame and fortune and came to be a queen.” While encouraging the reader to focus on Winfrey’s ability to dream and achieve success, these texts fail to confront the social injustices in the United States that deemed it imperative for Hattie Mae to try to teach Winfrey what Nancy Tolson calls the “destructive aspects of Southern culture,” particularly how some black mothers, even those outside the South, attempted to prepare their daughters for domestic work, because, [End Page 244] due to racism, there were few possibilities for other types of employment (183). On the surface, children’s biographies of Winfrey introduce children to a girl who grew up destitute on a farm in Mississippi and became a mogul (read as “unlikely [s]hero”) (Martin 87). But omissions like the one described above are prevalent across children’s biographies of Winfrey, and they help construct a colorblind narrative. Omissions also prompt an important question: what else are these biographies not saying? Eduardo Bonilla-Silva, Michelle Alexander, and others argue the twenty-first century is entrenched in colorblind racism, an ideology that makes it possible to use Winfrey’s accomplishments to argue, for example, that confronting interlocking oppressions of race, class, and gender is unnecessary (Taylor; P. Collins). As Sarah J. Jackson points out in Black Celebrity, Racial Politics, and the Press: Framing Dissent, black celebrities are often used in the United States to attempt to illustrate that racism no longer exists, particularly after the Civil Rights Movement of the 1950s and 1960s, when the increasing popularity of ideas about multiculturalism and colorblindness spawned “‘modern’ or ‘enlightened’ racism [which] tends to ignore the deep and lasting legacy of racial oppression while holding up the achievements of a few African Americans as evidence that racial problems have been solved” (4). Similarly, Dana L. Cloud argues Black Americans in popular culture—such as Winfrey—have been tokenized in biographies for adults and defines tokenist biography “as biographical narratives that authorize a person from a marginalized or oppressed group to speak as a culture hero on the condition that the person’s life story be framed in liberal-capitalist terms” (116, emphasis in original). Cloud found Winfrey had “self-fashioned” (Ards), with the help of the media, a life narrative that functions as a rags-to-riches tale steeped in depictions of colorblindness with little regard to structural injustices or historical context. In this paper, I maintain children’s biographies also use the rags-to-riches storyline to depict Winfrey as a culture hero while perpetuating American myths around colorblindness and deemphasizing how race, class, and gender impacted her life. Scholars argue colorblindness is the dominant racial ideology in the United States, and it is used to justify racial inequality.1 A colorblind...

The Violence of the Underground Railroad

The Violence of the Underground Railroad Kellie Carter Jackson (bio) Robert H. Churchill, The Underground Railroad and the Geography of Violence in Antebellum America. Cambridge: Cambridge University Press, 2020. vii + 256 pp. Figures, maps, appendices, notes, bibliography, and index. $24.99. For many years, the story of the Underground Railroad has been wrapped in a romantic nostalgia of sorts. School children are told about the efforts of Harriet Tubman or other popular narratives of narrow escape such as those included in Frederick Douglass's Narrative (1845) or Harriet Jacobs's Incidents in the Life of a Slave Girl (1861). These stories are recounted with moments of heroism and risk, but they never hinge on the absolute violence employed to retrieve fugitives. Robert Churchill's The Underground Railroad and the Geography of Violence in Antebellum America is a welcome addition to abolitionist historiography. His thesis is simple, but potent: The Underground Railroad is a story of violence. Slave catchers trekked into northern and free Black communities to retrieve "stolen property." Their violent confrontations with Black and white residents enraged all those around them. In abolitionist history, violence could serve as the protagonist or, as Churchill argues, "violence is a current that runs through every fugitive account and every Underground activist reminiscence" (p. 3). Churchill contends that slave catchers who pursued fugitives into the North brought with them "a Southern culture of violence that sanctioned white brutality as a means of enforcing racial hierarchy and Black subordination and upholding masculine honor," but their presence compelled an array of responses in the four distinct regions he examines (p. 5). Divided into three parts, The Underground Railroad and the Geography of Violence in Antebellum America begins with the origins of the Underground Railroad and ends with the start of the Civil War, examining cultures of violence in the slave-holding South, the Borderland, the Contested Region, and the Free Soil Region. In six chapters, Churchill traces the attempts to aid fugitive slaves beginning just before the Underground Railroad was established. He next examines fugitive rescues and responses in Illinois, Indiana, Ohio, Pennsylvania, Kentucky, New Jersey, New York, and New England. He explores Northerners open defiance and resistance to slave catchers and determination to defend Black enclaves [End Page 246] and communities. Churchill's concluding chapters address the evolution of the Underground Railroad as a result of the revamped Fugitive Slave Law of 1850. He offers examples of how resistance to slave catchers became so persistent that returning Black people to the plantation South became nearly impossible in certain regions that included abolitionist strongholds. I was impressed by Churchill's lengthy appendix, which covers nearly seventy years of fugitive slave rescues from 1794–1861, where the majority of the outcomes resulted in freedom. I have no doubt certain scholars and students will find both the book and its appendix useful and instructive. However, overall, I found Churchill's work fell short of his promising and sophisticated goals. He wants readers to understand the Underground Railroad in the context of "a geography of violence, a shifting landscape in which clashing norms of violence shaped the activities of slave catchers and the fugitives and abolitionists who defied them" (p. 3). I needed the author to flesh out his interesting and provocative ideas more. At times, his connections felt fragmented and unclear. For example, Churchill mentions notable fugitive cases such as Margaret Garner, The Oberlin-Wellington Rescue, the Jerry Rescue or the taking of Anthony Burns in Boston. These are well known and consequential fugitive slave cases, but they are not granted sufficient context for the gravity or impact they have in the movement. He moves from incident to incident and altercations to confrontations, but he does not dwell long enough on any episode to give readers the depth of what resistance, violence, and rescue truly meant and what they accomplished for the movement and the eventual demise of slavery. In his text, Black people are acting and moving, but seldom given voice or the volume their contributions deserve. I anticipated his work would expand upon the brilliance of the late historian Stephanie Camp. Her work on a "geography of containment" in Closer to Freedom: Enslaved Women and...

First Chaplain of the Confederacy: Father Darius Hubert, S.J. by Katherine Bentley Jeffrey

Reviewed by: First Chaplain of the Confederacy: Father Darius Hubert, S.J. by Katherine Bentley Jeffrey Gracjan Kraszewski First Chaplain of the Confederacy: Father Darius Hubert, S.J. By Katherine Bentley Jeffrey. Baton Rouge: Louisiana State University Press, 2020. 200 pp. $45.00. The first question that should be posed to author Katherine Bentley Jeffrey is why? Why write this book? Surrounding her work's central character—the Jesuit priest Darius Hubert, Civil War chaplain for the Confederacy—there exists an admitted paucity of primary sources. Why tell his story? Three pages into this excellent biography the answer is clear: because other scholars have become discouraged by problems of extant material, or intimidated by a subject's lack of star power, the vicious cycle of historiographical Catholic absence in the antebellum South has been perpetuated. From this, false assumptions emerge that Catholics were not present in the nineteenth-century South. If nothing else, Jeffrey has successfully joined the fight to remedy this problem. Fortunately for us readers, there is so much more here. Told chronologically following an opening vignette from February 1880, where Hubert, who was noted for his oratorical ability, commemorated George Washington's birthday with a speech, the story begins in France, where a procession honoring a relic of St. Augustine of Hippo inspired a priestly vocation. Young Darius joined the Jesuits and volunteered for the North American mission. Ordained in 1850, he spent much of that tumultuous decade as an educator in Louisiana Catholic schools where his polyglot abilities and affable character won him wide respect and admiration. Civil War scholars will find chapter four most interesting. It details Hubert's war years as a chaplain in the Army of Northern Virginia. It is here we find the strongest evidence for Jeffrey's claim that some considered Hubert to be "a perfect man" (xii, 77). Hubert did not shirk from the dangers of battle, bore the war's hardships and privations next to his men, was indefatigable in his care for the sick and wounded placing a man's spiritual considerations first, and was indiscriminately gracious to men Protestant, Catholic, and other. Hubert's postbellum record was marked by service rather than Lost Cause fanaticism. In [End Page 86] 1876, he travelled to Savannah to help with a yellow fever outbreak. A medallion he received afterwards from the Savannah Benevolent Association, with Matthew 25:36 inscribed thereon, remained one of his few cherished possessions. Father Hubert died in 1893, convinced, according to Jeffrey, of "the obligation to move forward as one people in a reunited nation" (139). This is a good book with much in it, biography done right, best suited for the graduate school seminar. It sheds light on Catholics in the Civil War, race relations in the Reconstruction South, and offers many an interesting anecdote, Margaret Gaffney Haughery's "Steam and Mechanical Bakery" but one example, illuminating the richness and variety of Southern Catholic life. But if there is a singular thesis here, an overarching theme and contribution, it is the brilliant way in which Jeffrey demonstrates Catholic acceptance and importance in nineteenth-century Southern culture. Catholics were not marginal members of Southern society but active, respected, and even admired citizens, Hubert but one such person. The best example of Hubert's seamless assimilation into Southern life comes from an article in the Baton Rouge Gazette in December 1858. Despite opining that "we are the antagonists of all his religious views," the paper was forced to admit that Hubert had "won golden opinions from all sorts of people," citing "his gentlemanly deportment as a citizen" and "kind ministrations to the sick and the afflicted during the late epidemic " and that "the most eloquent, impressive, and logical discourse we have ever listened to under the roof of St. Joseph's came from his lips" (35). While one can find themes of Catholic integration in Southern society in works such as Michael Pasquier's Fathers on the Frontier or Jon Wakelyn and Randall Miller's classic Catholics in the Old South, Jeffrey's book is a natural companion to Andrew Stern's Southern Crucifix, Southern Cross. What Stern shows concerning Catholic-Protestant cooperation in the antebellum era...

트루먼 카포티의 단편소설에 나타나는 남부인의 포용성

The purpose of this study is to analyze Truman Capote’s short stories from the perspective of southern hospitality based on Derrida’s hospitality theory. According to Derrida’s hospitality, the host should provide the guest with unconditional welcome including food and place. In the realm of conditional hospitality, the guest should have a name and behave in adherence to the master’s rules. In many short stories, Capote presents his autobiographic vision in the name of Buddy. In “One Christmas,” Buddy’s father offers him a shelter, shoes, and a present unconditionally. Buddy as a guest should follow father’s rules unwillingly so he misses Sook’s home. This proves why Derrida’s hospitality is contradictory. Under the authority of the master, the visitor obeys the rules. In “The Thanksgiving Visitor,” Odd Henderson, a nemesis of Buddy’s, accepts Sook’s welcomed hospitality. Despite Odd’s theft, Sook lies to give unlimited welcome in all ways as a host. “A Christmas Memory” shows American traditions and southern reconciliation through Sook’s hospitality. Capote uses hospitality to describe Southern culture and tolerance. Even though he didn’t want to be called a southern writer, I am sure he is a representative of southerners.

포크너 작품에 나타난 ‘젠더-되기’에 대하여: 조안나와 에밀리를 중심으로

Through Gilles Deleuze’s Concept of Desire and De-territorilization, it is found that Faulkner’s women seek their desire from ‘becoming’, not the desire from lack to something. Faulkner’s women utilize transversal subject to seek their desire and make political solidarity between minorities such as black and woman. They make a new space in order to make their identities. For example, in Light in August, Joanna Burden would get around the course of the boundary of man/woman and white/black, embracing Joe Christmas. Joanna make political solidarity between minorities with black people. Emily Grierson conquers Southern ‘gaze’ and ‘glare’. As a result, in “A Rose for Emily” Emily has space to cut across between man and woman. The extreme case is that Emily attack his lover, Homer Baron. Faulkner’s women have a subversive voice to Southern patriarchal system by getting through Territorialization—Deterritorialization—Reterritorialization. Furthermore, Faulkner’s women attack hetero-sexualism and taboo of incest which were combined with Southern culture. Woman’s construction of self-identity could not be static or singular but multi-modal such as Faulkner’s expression of this novel—“still alive and still growing, changing.”

A Probe into the Fate of Women in the Evolution of Society—A Brief Analysis of Amanda in Tennessee Williams’ The Glass Menagerie

Tennessee Williams is the most famous southern American playwright in twentieth century (Adler, 1994). He is known for his strong southern cultural background, especially southern women educated in a traditional gentlewoman style. The southern women of Tennessee believed that their traditional culture was the essence of human civilization and therefore of considerable value. However, such values could not be recognized in the modern industrial society. Most of these women were sensitive and tender, suffering from industrialized society, full of all sorts of evils, and they had turned to traditional culture to seek mental peace and shelter for the moment, so they again became a lonely and frustrated. While they refused to change their cultural identity, they had to live in a modern, industrialized society that did not belong to them. Therefore, they were regarded as people living in the cultural gap, and eventually became the victims of the confrontation between traditional southern culture and modern industrial culture. As one of the most contradictory and dramatic characters in the play, Amanda is also one of the unique images of women in American drama. As Tennessee said when introducing the characters in the play, “the portrayal of Amanda is by no means derived from a specific archetype”.

Southern Religion, Southern Culture: Essays Honoring Charles Reagan Wilson ed. by Darren E. Grem, Ted Ownby, James G. Thomas Jr.

Reviewed by: Southern Religion, Southern Culture: Essays Honoring Charles Reagan Wilson ed. by Darren E. Grem, Ted Ownby, James G. Thomas Jr. Charity W. Rakestraw Southern Religion, Southern Culture: Essays Honoring Charles Reagan Wilson. Edited by Darren E. Grem, Ted Ownby, and James G. Thomas Jr. The Chancellor Porter L. Fortune Symposium in Southern History Series. (Jackson: University Press of Mississippi, 2019. Pp. xx, 141. $70.00, ISBN 978-1-4968-2047-1.) In books like Baptized in Blood: The Religion of the Lost Cause, 1865–1920 (Athens, Ga., 1980), Judgment and Grace in Dixie: Southern Faiths from Faulkner to Elvis (Athens, Ga., 1995), and Flashes of Southern Spirit: Meanings of the Spirit in the U.S. South (Athens, Ga., 2011), Charles Reagan Wilson reinterprets southern culture, redefines the parameters of religion, and sets forth an innovative model for exploring the complexities of the region. Wilson has developed a legacy, as he has inspired his former and current students and colleagues to push the boundaries of southern studies and expand our knowledge of regional and national culture. In this Festschrift, Southern Religion, Southern Culture: Essays Honoring Charles Reagan Wilson, editors Darren E. Grem, Ted Ownby, and James G. Thomas Jr. have compiled a collection that is appropriately diverse in its content and consistent in employing the creativity cultivated by the honoree. On topics that range from antebellum Episcopalians in politics to African American education, Holiness media innovation, football goalposts, and macabre southern relics, the essays in this volume successfully reflect the powerful impact that Wilson has had on the field of southern history. In their introductory essays, Grem and Paul Harvey respectively situate Wilson’s work in his classroom at the University of Mississippi and within the larger theoretical framework he has established for southern studies. Grem begins in the Tupelo Room at the university, where The Shroud of Memphis (a painting of Elvis Presley by artist William Dunlap) looms over the lecturer as he introduces classes to photographs of artifacts imbued with religious significance, such as “a hand-stitched quilt, a used-car dealer’s leaflet, a late-model truck painted with biblical scenes” (p. xi). The scene reflects Wilson’s expansion of the concept of religious culture to include church happenings as well as seemingly nonreligious rites and rituals. Harvey’s carefully crafted essay further underscores this theme of religious nonreligious artifacts in Wilson’s writings, specifically acknowledging the scholar’s successful investigation of the Cartesian split in southern religion. Harvey explains that the feted historian used southern objects and texts (including music) to influence a new intellectual history, one that is “properly seen not as the history of thought but of the history of humans thinking creatively” (p. 6). By employing a fluid theoretical mixture of cultural and intellectual history [End Page 164] and anthropology, Wilson exposes the mind and body dualism of the South and considers how national popular culture emerged from this heady mix. Wilson’s approach of investigating both the sacred and the secular as religious texts is reflected in the division of the collection into institutional and noninstitutional religion. In chapters devoted to institutional histories, Wilson’s influence is apparent as authors make original arguments regarding church and politics, a complex but not-so-complex Lost Cause ideology, and black evangelicalism and education. Ryan L. Fletcher’s study, set in antebellum Arkansas, argues that evangelicalism did not snuff out the Episcopal Church in the area because of members’ control of “labor power” (read: slaves) (p. 37). The author meticulously describes the Episcopalian influence in the Whig Party as it contested Baptist and Methodist Democrats over economics and political offices. Also fusing the political with the spiritual, Otis W. Pickett explores the conflicted legacy of John Lafayette Girardeau, a nineteenth-century Presbyterian minister who recognized black church leaders before the war but, in the postbellum period, became a prominent voice for the Lost Cause and segregation. A confounding figure, Girardeau embodies the Cartesian duality referenced by Harvey earlier in the volume. In an essay on black education in the first decades of the twentieth century, Alicia Jackson investigates the successful fund-raising efforts of leaders in the Colored Methodist Episcopal Church as they invested...

Searching for Black Confederates: The Civil War's Most Persistent Myth by Kevin M. Levin

Reviewed by: Searching for Black Confederates: The Civil War's Most Persistent Myth by Kevin M. Levin James G. Mendez Searching for Black Confederates: The Civil War's Most Persistent Myth. Kevin M. Levin. Chapel Hill: Univ. of North Carolina Press, 2019. ISBN 978-1-4696-5326-6. 240 pp., cloth, $30.00. Whether African Americans fought as soldiers in the Confederate army is a popular topic today, one being discussed among history buffs, Civil War round-table participants, and academics alike. Kevin M. Levin's book, Searching for Black Confederates: The Civil War's Most Persistent Myth, provides a definitive and convincing argument on the existence of black Confederates. He provides a [End Page 421] very well-researched case that African Americans did not serve as soldiers in the Confederate army. Yes, they were camp slaves, and, yes, they were laborers, but they were not soldiers. Levin meticulously and methodically lays out his argument and explains why black men were not Confederate soldiers and how they actually functioned in the Confederate army. He then explains how the myth of black Confederate soldiers began, its relationship to the Lost Cause narrative, and how the storyline of African Americans fighting as soldiers in the Confederate army has continued more than 150 years after the war's end. Context is very important to Levin's book. He argues that to understand how the legend of the black Confederate was created and perpetuated, one must understand the context of the explanations and what else was happening at the same time in American society. First, the maintenance of white supremacy, preeminent in Southern culture, is the underlying theme before, during, and long after the war, but especially in the Jim Crow era. Immediately after the war ended, Confederates articulated the Lost Cause narrative to help them grasp the reality of losing the war and having their slavery-based society vanish forever. A central part of the narrative is that the war was over not slavery but instead states' rights and Confederate efforts to stop an invasion of their land. To help perpetuate this storyline, it had to be argued that black people actually supported the war, fought alongside their masters, and then remained loyal to them long after the war ended. Henceforth, they were soldiers in the war. Looking at the period right after the war, Levin pays particular attention to the story of Andrew and Silas Chandler, central figures representing the relationship between master and slave and whose famous photograph (on the cover of the book) has been used through the decades to verify the existence of black Confederate soldiers. Supporters explain that the two went to war as master and slave and that throughout the war slaves like Silas remained loyal to the cause and their benevolent masters. Silas remained a faithful slave and former soldier, and proof of that relationship helps counter the emancipation narrative—thereby making it appear Confederates treated their slaves admirably. According to Levin, what the supporters forget or ignore is that camp slaves like Silas might have remained loyal because they had relatives at home who would have been treated cruelly if they did not help their masters and return home. Even more important, explains Levin, were the thousands of runaways who at their first chance ran toward Union lines, never to be seen again. Levin argues one need only study the debate among Confederate leaders—from the war's start to its end—about whether slaves should be allowed to become soldiers. The records show that these leaders believed making black men soldiers undercut the main reason for the war. The war was being fought to protect slavery and white men's supremacy over black men. However, today's advocates of the black Confederate [End Page 422] soldier theory ignore this well documented discussion among the Confederate leadership, including President Jefferson Davis. They also neglect the fact that in all the primary-source records about this argument, "not a single office or soldiers suggested that slaves were already serving as soldiers in the Confederate army" (39). Levin also argues how former Confederates' need to reestablish white supremacy after the Reconstruction era meant a need to explain...

Технико-технологический анализ керамики эпохи поздней бронзы поселения Ордынское-12 (Западная Сибирь)

Purpose. The Ordynskoe-12 Settlement is an important site for the study of the Late Bronze Age in the south of Western Siberia. The ceramic complex allowed the author to characterize the Ordynsky type archaeological sites. There is a syncretism of the material, including components of other archaeological cultures. According to researchers, the ceramic complex of the site reflects the transition from Fedorovskaya culture to Irmenian culture, while the author identifies items close to ceramics of the Yelovskaya, Karasuk and Irmenian cultures, or a transformed version of Yelovskaya culture at a later stage of its existence. Results. A study of the composition of the clay paste revealed seven recipes. The dominant recipes feature an admixture of crushed stone and organic matter, and chamotte and organic matter, which together account for more than half of the studied samples. A separate group consists of samples mixed with crushed stone. Mixed recipes testify to the coexistence of different populations. Conclusion. The data obtained indicate that this settlement is a multicultural archaeological site. Three archaeological cultures coexisted and interacted in its place – Irmenian, Yelovskaya, and an eastern variant of Pakhomovo culture. Imported vessels indicate contacts with southern cultures, however, importing did not become a mass phenomenon until the transition period from the Bronze Age to the Early Iron Age.