By Greg Forter, Lothar Honnighausen, Thomas McHaney, John Rowe, Ted Atkinson, Timothy Caron, Deborah N. Cohn, Susan V. Donaldson, Leigh Anne Duck, John Duvall
This complete better half to William Faulkner displays the present dynamic nation of Faulkner experiences.
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Fetish: The Erotics of Culture. London: Cornell University Press. Litwack, L. F. (1998). Trouble in Mind. New York: Alfred A. Knopf. Mandle, J. R. (1978). The Roots of Black Poverty. Durham, NC: Duke University Press. Mandle, J. R. (1992). Not Slave, Not Free. Durham, NC: Duke University Press. Matthews, J. T. (1996). Touching Race in Go Down, Moses. In L. ). New Essays on Go Down, Moses (pp. 21–48). Cambridge: Cambridge University Press. McMillen, N. (1989). Dark Journey. Champaign, IL: University of Illinois Press.
Just to have black members, as SCHW did, made it difficult for an organization to accomplish anything in the region (Sullivan 1996). African Americans were present, however, in this middle ground, only as members and officers of organizations, as signs manipulated by both liberals and segregationists and as characters in their competing narratives. They were not present as people. The “we” of Southern liberalism – the first person plural who mattered, who spoke for the region, suffered its backward reputation, and worried about its future – remained white.
3 It would I think be a mistake to cast these black marks (“bluegum,” “blackguard,” “marred”) simply as stains generated by racial anxiety, though a cultural case might be made in the following terms. During the Radical era (1890–1915), the era of both Faulkner and the Compson boys’ childhoods, the South “capitulated to racism” (McMillen 1989: 7). As McMillen stresses, the years between 1889 and 1915 saw the most repressive Jim Crow activity in Mississippi’s history: that activity was designed to keep a low-wage labor force in place.