Tag Archives: American South

The Heroes of Your Imagination

People ask on social media to share gifs of the superhero they imagine themselves to be (when they aren’t fetching coffee for the office team or replying to emails from people who hadn’t read the original email). I don’t join the sharing, because I don’t daydream in previously defined types like this.

Sometimes I imagine catching a falling meteor and it setting my body ablaze, and maybe that’s the signal flare from an extraterrestrial being needing my help. Or I imagine I’m the one who can talk to either large, invisible beasts or poltergeist-like forces nearby, telling them no to tear up the door I’m walking through.

Lately, I’ve taken a different tack. I’ve imagined confronting the bad guys with their full names, telling them they’re on my list, and saying no one would die here except them. If they run, because maybe they shoot at me to no effect, I follow them, like the stalking killer of a horror movie. I’m not so much a superhero in this line of thought as a force of nature, literally an agent or ambassador for the office of Death. No power to use or abuse; only select authority dispassionately exercised.

That sounds like a boring character or a side character at best. But thinking on those lines got me thinking of the flipside, of someone who can heal anything. I’ve imagined putting a hand on the back of someone’s neck and getting an expanding, somewhat undefined sense of their nerves, tissues, and organs, recognizing broken parts or dead cells, and restoring them to life. Sometimes it hurts the healer, sometimes the patient. Sometimes emotional pain rushes out causing both to weep.

There may be a story with a character like that, but more likely it’s fruitless imagination.

Batman: Tim Burton’s Batman was released June 23, 1989. Michael Keaton donned the cowl in that film and again in the sequel, Batman Returns. He and Burton would have returned for a third film, but the studio didn’t like the results of the second well enough to allow it. Now that Keaton is Batman again in the recently released The Flash, Jesse Schedeen tells us what Burton had intended to do in a third film and what the DC Comics series Batman ’89 does to fill in the story.

BTW, it was Keaton who gave us the line, “I’m Batman,” when he was scripted to say, “I am the night,” according to All the Right Movies on Twitter.

Super Movies: What are the best superhero movies, in your opinion? ScreenRant has the original Superman with Christopher Reeve and Blade with Wesley Snipe at the top of their list.

Novels: Superhero novels aren’t big sellers, from what I can tell. I’ve heard writers say the boom in movie sales hasn’t translated into book sales. I heard another writer recommend against any new writer attempting to sell a superhero novel. FWIW, here’s a list of superhero novels that aren’t graphic novels.

Americans: Nabokov on “The Simplicity and Kindness of Americans” and insightful barbers.

Favorite Books: No doubt, you were asking yourself just the other day what would be Umberto Eco’s favorite books. His son, Stephano, provides few titles, including “one of the most beautiful in the world,” Francesco Colonna’s Hypnerotomachia Poliphili

Photo by Jon Tyson on Unsplash

When Did Biscuits Become Light and Fluffy?

A visiting preacher from England spoke out our church last year, and he share what he was offered for breakfast by his host on his first morning in our city. There may have been more to the offer, but he focused on his initial take on being offered biscuits and strawberry jelly. He knows how Americans use English differently than he does, but he couldn’t help reacting to the thought of having cookies and strawberry Jell-O for breakfast, because that’s the British use biscuits and jelly. For the actual food he was being offered, he would have said scones and jam.

The American Encyclopaedic Dictionary of 1896 defines biscuit first in this way: “Thin flour-cake which has been baked in the oven until it is highly dried. . . . Plain biscuits are more nutritious than an equal weight in bread, but owing to their hardness and dryness, they should be more thoroughly masticated to insure their easy digestion.” Among other explanations, the writers warn that toasted biscuit crumbs have been used to “adulterate coffee” grounds (which is far preferable to sheep dung, if adulterated coffee is all they have at the market). They also allow that some biscuits are “raised” with shortening or “lightened” with baking powder and perhaps known to be dunked in coffee, but this definition doesn’t carry the weight of authority of the first one does.

Look at the etymology of the word, and you see what our forefather’s bit into. Biscuit comes through the French from the Medieval Latin biscoctum, which means “twice-baked.” It’s something of a fraternal word to biscotto, which is actually baked twice and dunked in 99.97% pure coffee.

So, how did twice-baked flour discs become comforting bundles of all that’s right with the world?

Shawn Chavis of How Stuff Works attributes it to improved flour coming out of Midwestern mills and the invention of baking soda in the 19th century. In these early days, risen biscuits were called “soda biscuits” by some to distinguish them from the regular kind.

Fluffy biscuits rose in the South for a variety of reasons. Debra Freeman writing for King Arthur Flour notes regional biases sidelined this quick bread in the North and allowed it to flourish in the South. Mix in particular creativity from various African Americans, and Southern biscuits were popping out of American ovens from coast to coast.

Photo by Stephen McFadden on Unsplash

Cherokees in the Civil War

The Trail of Tears is a horrible stain on our country, but the story of the events and decisions that led to it is not straightforward. World has republished the introduction to Blood Moon: An American Epic of War and Splendor in the Cherokee Nation by John Sedgwick, a history of what the Cherokee did before, during, and after the war, distinguishing themselves above all other Native American tribes.

At first, virtually all the Cherokee sided with the Confederacy, identifying with the Southern plantation owners, and proud of the black slaves they themselves had bought to pick their cotton. And, complicit with the state of Georgia, the Union had been responsible for the land theft that had cost them their ancestral territory and packed them west in the forced migration known as the Trail of Tears three decades before.

But why did the Cherokee not stay united against a common enemy? How could they have divided against themselves? To answer this, we need go back three decades to the terrible winter of 1838 and the issue that would never go away. Removal—the cruel shorthand for the Trail of Tears—was to the Cherokee Nation what slavery was to America, an issue so profound as to be bottomless and unending.

The Ones We Remember

Mary Turner’s story died when she died. Mary Turner’s protest died when she died. Mary Turner’s pre-born baby died when she died. Mary Turner’s name died when she died.

You don’t recognize her name. You don’t recognize her story. And if you were there on May 19th, 1918, you wouldn’t recognize her body either.

Mary Turner was a mother of three. She was a wife to Hayes Turner. She was a woman of colour—and that’s why she was killed in Lowndes County, Georgia.

Samuel Sey tells the horrific story of Mary’s lynching, which took place 100 years ago last May. “Mary Turner is just one of 4,743 Black Americans who were lynched between 1882 and 1968—and you don’t know their names. You don’t know their stories. You don’t know their faces—except one: Emmett Till.”

He offers a simple reason to explain and apply this reality to today.

Defending the Faith; Denying the Image

This is a moving article on how Christians, particular Reformed believers and Presbyterians, have sat beside the biblical lawyer in justifying themselves by asking who is actually our neighbors, by which we meant who did we not have to love in accord with the second commandment.

tl;dr – Mainstream conservative Calvinism neither caused American chattel slavery, nor cured it, but it capitulated to it, was complicit in it, and cooperated with it. Nineteenth century confessional Calvinism, especially in the South, codified, confirmed, corroborated and was coopted by American pro-slavery ideology, and then perpetuated that ideology in segregation after slavery was gone. While all along, the theological cure for slavery (and its underlying racism) sat quietly ignored in the Westminster Confession of Faith and Catechisms: the imago Dei, neighbor love (along with, esp., the WLC expositions of the 6th and 10th commandments), the communion of the saints, and especially justification by grace alone through faith alone in Christ alone (see Galatians 2, as deployed by John Newton and William Wilberforce in their arguments against the slave trade and slavery)!

Defending the Faith; Denying the Image – 19th Century American Confessional Calvinism in Faithfulness and Failure

 

The Mississippi Writers Trail

Mississippi has a big presence in the birth of American culture,” said Malcolm White, executive director of the Mississippi Arts Commission. “The biggest asset is our cultural story, and literature and writing is part of that.”

This history will be spotlighted a newly developing Mississippi Writers Trail with historical markers throughout the state, directing biblio-tourism to sites of interest to Mississippi authors, such as William Faulkner, Jesmyn Ward, Richard Wright, Eudora Welty, Margaret Walker Alexander, and Richard Ford. One could get started right away with this multi-state website already published. (via Prufrock News)

Confederacy “founded upon exactly the opposite idea”

I have learned April is Confederate history or heritage month. I didn’t grow up with any conflict over this part of the history of the Southern states. The culture and even language of the South was formed in part by our close association to  that “peculiar institution African slavery,” as Confederate Vice President Alexander H. Stephens put it, but both can still be separated from our current lives. Also I was encouraged, though I don’t remember exactly how and when, to see the war between the states as a conflict over states’ rights.

The war was over states’ rights, but the fundamental right the Confederate states fought for was the right to build their economy on slavery. So any Confederate history month should look at the whole picture, not some lost cause of glamorized Southern noblemen whose Christian ideals made our country great.

In 2016, Jemar Tisby made a month of posts for April to spotlight some points of history that may be overlooked by those celebrating the Confederacy. One of them linked to Alexander Stephens’s speech in Savannah on March 21, 1861. I will quote from it a bit more than he did.

Stephens said Jefferson was right when he said the institution of slavery was the “rock upon which the old Union would split,” but he was wrong on how he viewed that rock. “The prevailing ideas entertained by him and most of the leading statesmen at the time of the formation of the old constitution, were that the enslavement of the African was in violation of the laws of nature; that it was wrong in principle, socially, morally, and politically. It was an evil they knew not well how to deal with,” but believed it would pass away over time. To confront it directly was too costly, so our founding fathers hoped it would be washed away though the natural course of civilization over the next few decades.

Continue reading Confederacy “founded upon exactly the opposite idea”

Would Southerners Have Killed Spurgeon?

On March 22, a “Vigilance Committee” in Montgomery . . . burned Spurgeon’s sermons in the public square. A week later Mr. B. B. Davis, a bookstore owner, prepared “a good ore of pine sticks” before reducing about 60 volumes of Spurgeon’s sermons “to smoke and ashes.” . . .

Anti-Spurgeon bonfires illuminated jail yards, plantations, bookstores, and courthouses throughout the Southern states. In Virginia, Mr. Humphrey H. Kuber, a Baptist preacher and “highly respectable citizen” of Matthews County, burned seven calf-skinned volumes of Spurgeon’s sermons “on the head of a flour barrel.”

British newspapers quipped that America had given Spurgeon a warm welcome, “a literally brilliant reception.”

Christian George, head of the C. H. Spurgeon Library, has produced the first volume of lost sermons by the great London preacher. The dark history above comes from the preface of this volume.

Seeking but Never Leaving Home in the South

Alabama Sunset

“When I taught English classes at a university in the Midwest,” Sarah Domet writes, “I often turned to William Faulkner’s Absalom! Absalom! as a representative sample of a ‘Southern’ book. . . . At the heart of the novel stands a character who both transcends and is forever bound by his roots.”

Interestingly, I have never taught Absalom! Absalom! in any Southern classroom. Perhaps this is due to my fear of being outed as an outsider myself, my fear of being seen as the dreaded Yankee stereotype who instructs Southerners on the ways of the world. Yet, as I was recently re-reading this great Southern novel, something struck me: My desires to belong to a new region—my anxieties of place, too—are all very Southern, at least in a literary sense. In my fear of not being Southern enough I was playing out the very themes of Southern fiction. Time and time again Southern writers confront the conflicting notions of what it means to live in the South, be of the South, find a home in a place with a complicated history. Time and time again Southern writers have reminded me that misfits and outsiders alike all have a shot at redemption. It is Flannery O’Connor herself who famously notes, “Whenever I’m asked why Southern writers particularly have a penchant for writing about freaks, I say it is because we are still able to recognize one.”