The Empire Club Strikes Back

M. L. Schrad
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Abstract

A key flaw in the standard, culturalist interpretation is that prohibitionism was a “whitelash” of conservative, rural, nativists “disciplining” of immigrants and blacks. The reality of 1840s New York was completely different: not only were Irish immigrants more likely to be temperate than their nativist, American counterparts (Chapter 5), but the focus of temperance activism—the money-making liquor traffic—was actually in the hands of established white nativists like “Captain” Isaiah Rynders, “Boss” Tweed, and the corrupt Tammany Hall machine. In upstate New York, temperance-abolitionist-suffragist reformers--including Frederick Douglass, Elizabeth Cady Stanton, Amelia Bloomer, and Susan B. Anthony--began a movement for women’s equality born of their temperance activism. Concurrent with the 1853 World’s Fair in New York, Rynders and his Know-Nothings clashed, physically, with the equal-rights reformers from upstate, whose temperance threatened the financial foundations of the Tammany Hall political machine.
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标准的文化主义解释的一个关键缺陷是,禁酒主义是保守的、农村的、本土主义者“约束”移民和黑人的一种“白带”。19世纪40年代纽约的现实是完全不同的:不仅爱尔兰移民比他们的本土主义者美国同行更有节制(第5章),而且节制活动的焦点——赚钱的酒类交易——实际上掌握在“船长”以赛亚·林德斯、“老板”特威德和腐败的坦马尼·霍尔机器等白人本土主义者手中。在纽约州北部,包括弗雷德里克·道格拉斯、伊丽莎白·卡迪·斯坦顿、阿米莉亚·布卢默和苏珊·b·安东尼在内的禁酒废奴主义者和妇女参政权改革家,开始了一场妇女平等运动,这场运动源于她们的禁酒运动。在1853年纽约世界博览会期间,林德斯和他的“一无所知”与来自北部的平等权利改革者发生了身体上的冲突,后者的节制威胁到了坦马尼霍尔政治机器的财政基础。
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