Abstract:Racial wealth inequality is no accident of history. Rather, it is the intended result of the southern Democrats in Congress who controlled federal tax policy throughout most of the twentieth century. Beginning in the 1930s, champions of white supremacy, such as Senator Pat Harrison (D-MI), Senator Walter George (D-GA), and Senator Harry F. Byrd, Sr. (D-VA), turned to an ostensibly race-neutral provision of the US income tax code—the preferential treatment of gains from investment—to uphold their (im)moral economy of “whites-only” wealth. After 1965, these segregationists’ successors—particularly Senator Russell B. Long (D-LA) and Senator Lloyd Bentsen (D-TX)—furtively rebuilt and shored up the structure of racial inequality with additional tax breaks (called “tax expenditures”) for investors. Our income tax system embodies—and immortalizes—a Jim Crow–era moral economy of “whites-only” wealth. Thanks to pro-investment tax expenditures, the racial wealth gap has widened over the last four decades as the very richest American households—the white 1 percent—compounded their wealth, at the expense of everyone else.
{"title":"Why Is Wealth White?","authors":"J. Ott","doi":"10.1353/scu.2022.0047","DOIUrl":"https://doi.org/10.1353/scu.2022.0047","url":null,"abstract":"Abstract:Racial wealth inequality is no accident of history. Rather, it is the intended result of the southern Democrats in Congress who controlled federal tax policy throughout most of the twentieth century. Beginning in the 1930s, champions of white supremacy, such as Senator Pat Harrison (D-MI), Senator Walter George (D-GA), and Senator Harry F. Byrd, Sr. (D-VA), turned to an ostensibly race-neutral provision of the US income tax code—the preferential treatment of gains from investment—to uphold their (im)moral economy of “whites-only” wealth. After 1965, these segregationists’ successors—particularly Senator Russell B. Long (D-LA) and Senator Lloyd Bentsen (D-TX)—furtively rebuilt and shored up the structure of racial inequality with additional tax breaks (called “tax expenditures”) for investors. Our income tax system embodies—and immortalizes—a Jim Crow–era moral economy of “whites-only” wealth. Thanks to pro-investment tax expenditures, the racial wealth gap has widened over the last four decades as the very richest American households—the white 1 percent—compounded their wealth, at the expense of everyone else.","PeriodicalId":42657,"journal":{"name":"SOUTHERN CULTURES","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49266981","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:Handmade wooden strip boats and memories of them dot the riverine regions of the eastern Carolinas. Today, they have accrued a certain mystique-- they are variously imagined as relics of a bygone era, held up as talismans for connection to land, or discarded as rotted hulls from the backs of old sheds. In this piece, the author examines literary remarks on these boats in the works of Franklin Burroughs and engages his own experience with the boats as passed down from his grandfather, arguing that the objects mark the triangulation of place, culture, and memory through their use and narrativization. In Horry County, they become enmeshed in debates over rurality, development, community, and belonging, such that the array of relations the boat represents exceeds a singular narrative.
{"title":"In a Shallow Boat","authors":"Z. Faircloth","doi":"10.1353/scu.2022.0029","DOIUrl":"https://doi.org/10.1353/scu.2022.0029","url":null,"abstract":"Abstract:Handmade wooden strip boats and memories of them dot the riverine regions of the eastern Carolinas. Today, they have accrued a certain mystique-- they are variously imagined as relics of a bygone era, held up as talismans for connection to land, or discarded as rotted hulls from the backs of old sheds. In this piece, the author examines literary remarks on these boats in the works of Franklin Burroughs and engages his own experience with the boats as passed down from his grandfather, arguing that the objects mark the triangulation of place, culture, and memory through their use and narrativization. In Horry County, they become enmeshed in debates over rurality, development, community, and belonging, such that the array of relations the boat represents exceeds a singular narrative.","PeriodicalId":42657,"journal":{"name":"SOUTHERN CULTURES","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47959962","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:The paper presents the mechanisms of displacement of Gullah Geechee people of the Sea Islands as an inheritance of colonial systems used to regulate Indigenous and Black peoples who came before them. As a sort of "Frankenstein's Monster," these systems were pieced together to fit the needs of desperate colonies at the expense of the majority of the land's occupants. I aim to show that the dispossession associated with heirs property is merely an extension of centuries of practices used to control race and place in La Florida and Carolina, illustrated through events related to the Yamasee War and Stono Rebellion.
{"title":"Frankenstein's Monster: Constructing a Legal Regime to Regulate Race and Place","authors":"Theodora H. H. Light","doi":"10.1353/scu.2022.0027","DOIUrl":"https://doi.org/10.1353/scu.2022.0027","url":null,"abstract":"Abstract:The paper presents the mechanisms of displacement of Gullah Geechee people of the Sea Islands as an inheritance of colonial systems used to regulate Indigenous and Black peoples who came before them. As a sort of \"Frankenstein's Monster,\" these systems were pieced together to fit the needs of desperate colonies at the expense of the majority of the land's occupants. I aim to show that the dispossession associated with heirs property is merely an extension of centuries of practices used to control race and place in La Florida and Carolina, illustrated through events related to the Yamasee War and Stono Rebellion.","PeriodicalId":42657,"journal":{"name":"SOUTHERN CULTURES","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66484281","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:This article reflects upon the challenges of family history and genealogy in an Afro-Native context. Beginning with the author's own ancestors, it explores the urgency and specificity with which Afro-Native individuals documented their ancestry in Indian Territory at the turn of the twentieth century, and especially in the wake of the Dawes General Allotment Act. While the allotment process forced Native Americans into US land markets, it also drew misleading distinctions between Creeks, for instance, and freedpeople of the Creek nation—distinctions that shaped notions of family and family history, and ideas about race and nation, for generations to come. Amidst federal imposition of American racial categories, Afro-Native descendants continued the painstaking work of narrating their familial pasts on their own terms. "Writing about families," Amitav Ghosh notes, "is one way of not writing about the nation."
{"title":"Talk One Thing: Writing Family History in an Afro-Native World","authors":"K. Field","doi":"10.1353/scu.2022.0024","DOIUrl":"https://doi.org/10.1353/scu.2022.0024","url":null,"abstract":"Abstract:This article reflects upon the challenges of family history and genealogy in an Afro-Native context. Beginning with the author's own ancestors, it explores the urgency and specificity with which Afro-Native individuals documented their ancestry in Indian Territory at the turn of the twentieth century, and especially in the wake of the Dawes General Allotment Act. While the allotment process forced Native Americans into US land markets, it also drew misleading distinctions between Creeks, for instance, and freedpeople of the Creek nation—distinctions that shaped notions of family and family history, and ideas about race and nation, for generations to come. Amidst federal imposition of American racial categories, Afro-Native descendants continued the painstaking work of narrating their familial pasts on their own terms. \"Writing about families,\" Amitav Ghosh notes, \"is one way of not writing about the nation.\"","PeriodicalId":42657,"journal":{"name":"SOUTHERN CULTURES","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48804238","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:The narratives produced by settler capitalists and transplants in Detroit continue to suggest that it is a place of possibility for white people and notably not, using frontier rhetoric like that which was used in the 19th century when settlers moved out West. In the aftermath of the bankruptcy of 2013 and the water shutoffs, Indigenous creatives found ways to craft expressive culture that critiqued dispossession and demonstrated artistic solidarity with African Americans. This article explores the meanings and possibilities of Indigenous creative expression as a response to ongoing dispossession in contemporary Detroit. Using discourse analysis of Indigenous popular culture, this article argues that Indigenous hip-hop artists are creating anti-colonial art to resist anti-blackness and settler capitalism in the city and beyond.
{"title":"Narratives of Dispossession and Anticolonial Art in Urban Spaces","authors":"Kyle T. Mays","doi":"10.1353/scu.2022.0032","DOIUrl":"https://doi.org/10.1353/scu.2022.0032","url":null,"abstract":"Abstract:The narratives produced by settler capitalists and transplants in Detroit continue to suggest that it is a place of possibility for white people and notably not, using frontier rhetoric like that which was used in the 19th century when settlers moved out West. In the aftermath of the bankruptcy of 2013 and the water shutoffs, Indigenous creatives found ways to craft expressive culture that critiqued dispossession and demonstrated artistic solidarity with African Americans. This article explores the meanings and possibilities of Indigenous creative expression as a response to ongoing dispossession in contemporary Detroit. Using discourse analysis of Indigenous popular culture, this article argues that Indigenous hip-hop artists are creating anti-colonial art to resist anti-blackness and settler capitalism in the city and beyond.","PeriodicalId":42657,"journal":{"name":"SOUTHERN CULTURES","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45644230","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:This essay grapples with the painful, entwined legacies of chattel slavery and Indian removal in the United States through the theme of inheritance. Black and Indigenous peoples have inherited the broken promises, unfulfilled dreams, and unrealized hopes bequeathed to them by slavery, dispossession, and settler colonialism. This piece argues that in order to tackle contemporary issues of sovereignty, belonging, and anti-Blackness a reckoning with the importance of chattel slavery in Native slaveholding communities, with particular emphasis on how the institution exacerbated the trauma of dispossession and expulsion to the West in the 1830s, is necessary. The process of arriving at this reckoning may elucidate possibilities for healing and cooperation between the descendants of Black and Black Indigenous freedpeople and tribal members in the Five Nations.
{"title":"Removal, Labor, and Reckoning in the Black Native South","authors":"Nakia D. Parker","doi":"10.1353/scu.2022.0028","DOIUrl":"https://doi.org/10.1353/scu.2022.0028","url":null,"abstract":"Abstract:This essay grapples with the painful, entwined legacies of chattel slavery and Indian removal in the United States through the theme of inheritance. Black and Indigenous peoples have inherited the broken promises, unfulfilled dreams, and unrealized hopes bequeathed to them by slavery, dispossession, and settler colonialism. This piece argues that in order to tackle contemporary issues of sovereignty, belonging, and anti-Blackness a reckoning with the importance of chattel slavery in Native slaveholding communities, with particular emphasis on how the institution exacerbated the trauma of dispossession and expulsion to the West in the 1830s, is necessary. The process of arriving at this reckoning may elucidate possibilities for healing and cooperation between the descendants of Black and Black Indigenous freedpeople and tribal members in the Five Nations.","PeriodicalId":42657,"journal":{"name":"SOUTHERN CULTURES","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66484334","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:Extractive research "talks over" Indigenous peoples, silencing our voices by taking both knowledge and materials away from our communities for colonial projects that erase and devalue our identities. Left unanswered, such research can bloom into disinformation that undermines tribal sovereignty. Lumbee people, who are Indigenous to the southeastern United States, have been subjects of extractive research for more than a century. Extractive researchers have subjected Lumbee people to pseudoscientific methods of inquiry and arms-length guesswork, and they have failed to acknowledge expertise held within the Lumbee community about their own origins and collective identity. Here we consider the long history of extractive research conducted on our people, including the implications of this work for the full recognition of Lumbee people as a sovereign Indigenous nation. We share personal stories that converge around a recent example of extractive research that typifies the long pattern of "talking over" Lumbees and other Indigenous peoples.
{"title":"Stories We Tell: Unpacking Extractive Research and Its Legacy of Harm to Lumbee People","authors":"R. Emanuel, Karen Dial Bird","doi":"10.1353/scu.2022.0025","DOIUrl":"https://doi.org/10.1353/scu.2022.0025","url":null,"abstract":"Abstract:Extractive research \"talks over\" Indigenous peoples, silencing our voices by taking both knowledge and materials away from our communities for colonial projects that erase and devalue our identities. Left unanswered, such research can bloom into disinformation that undermines tribal sovereignty. Lumbee people, who are Indigenous to the southeastern United States, have been subjects of extractive research for more than a century. Extractive researchers have subjected Lumbee people to pseudoscientific methods of inquiry and arms-length guesswork, and they have failed to acknowledge expertise held within the Lumbee community about their own origins and collective identity. Here we consider the long history of extractive research conducted on our people, including the implications of this work for the full recognition of Lumbee people as a sovereign Indigenous nation. We share personal stories that converge around a recent example of extractive research that typifies the long pattern of \"talking over\" Lumbees and other Indigenous peoples.","PeriodicalId":42657,"journal":{"name":"SOUTHERN CULTURES","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49377791","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:A nineteenth-century Chickasaw woman, Betsy Love, fought a legal battle to ensure that her property could not be seized for her husband's debts. Her success in this endeavor has gone down in history as a lauded precursor to Mississippi's 1839 Married Women's Property Act and, subsequently, similar laws in multiple other states, all of which allowed white women to, for the first time, hold property separate from their husbands. The only problem? Betsy's "property" was an enslaved person named Toney, and slavery was essential to the Chickasaw Nation's economy cultural evolution—and, yet, discussions of this case have not fully reckoned with what this means for broader Chickasaw history and identity. This essay briefly explores this intersection of race, gender, and tribal identity.
{"title":"At the Intersection of Chickasaw Identity and Black Enslavement","authors":"Alaina E. Roberts","doi":"10.1353/scu.2022.0030","DOIUrl":"https://doi.org/10.1353/scu.2022.0030","url":null,"abstract":"Abstract:A nineteenth-century Chickasaw woman, Betsy Love, fought a legal battle to ensure that her property could not be seized for her husband's debts. Her success in this endeavor has gone down in history as a lauded precursor to Mississippi's 1839 Married Women's Property Act and, subsequently, similar laws in multiple other states, all of which allowed white women to, for the first time, hold property separate from their husbands. The only problem? Betsy's \"property\" was an enslaved person named Toney, and slavery was essential to the Chickasaw Nation's economy cultural evolution—and, yet, discussions of this case have not fully reckoned with what this means for broader Chickasaw history and identity. This essay briefly explores this intersection of race, gender, and tribal identity.","PeriodicalId":42657,"journal":{"name":"SOUTHERN CULTURES","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43687655","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:"Several Places at Once" explores the meaning of "inheritance," beyond its capitalist definition of things, items, and property, to include names, traits, and qualities. While the law thinks of inheritance as individualized, it can also be collective, which means descendants face obstacles created by the stereotypes, myths, and assumptions imposed on them. The pursuit of individual liberty has weakened social bonds and allowed one race to exploit others. Shared experiences provide resources that can be transmitted across generations. By exploring the possibilities of the American and African Indigenous community and identity in the past and present, these groups can enhance their inherited traits of resilience and problem-solving. An honest reckoning with their entire inheritance forces communities to confront ambiguity, uncertainty, and their attendant pressures, and is necessary to overturn the meta-narratives about Black and Indigenous disappearance, invisibility, marginality, and death.
{"title":"Several Places at Once","authors":"M. Lowery","doi":"10.1353/scu.2022.0022","DOIUrl":"https://doi.org/10.1353/scu.2022.0022","url":null,"abstract":"Abstract:\"Several Places at Once\" explores the meaning of \"inheritance,\" beyond its capitalist definition of things, items, and property, to include names, traits, and qualities. While the law thinks of inheritance as individualized, it can also be collective, which means descendants face obstacles created by the stereotypes, myths, and assumptions imposed on them. The pursuit of individual liberty has weakened social bonds and allowed one race to exploit others. Shared experiences provide resources that can be transmitted across generations. By exploring the possibilities of the American and African Indigenous community and identity in the past and present, these groups can enhance their inherited traits of resilience and problem-solving. An honest reckoning with their entire inheritance forces communities to confront ambiguity, uncertainty, and their attendant pressures, and is necessary to overturn the meta-narratives about Black and Indigenous disappearance, invisibility, marginality, and death.","PeriodicalId":42657,"journal":{"name":"SOUTHERN CULTURES","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42287239","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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