What a shame view on lynching - St

We were starting, just barely, to understand the mysterious authority that we give memorials to determine which stories will be told through the generations and which will be forgotten. At a moment in May when debate was crescendoing on the opposite side of the country over the removal of Confederate monuments in New Orleans, we were starting to realize the subtle power memorials have over the sins of our past—the power either to hide them or to bring them into the light. I was starting to wonder at all the untold history we would rather forget. Of the collective sins we long the most to disregard, America’s tragic history of lynching might top the list. But what struck me on our journey was this: Buried sins cannot be repented of.

Free essays & term papers - What a Shame View on Lynching, Ethics

Myths About Slavery and Lynching - American …

References to slavery and lynching are a powerful way to shame whites

Finally, for love of country. No American travels abroad without blushing for shame for his country on this subject. And whatever the excuse that passes current in the United States, it avails nothing abroad. With all the powers of government in control; with all laws made by white men, administered by white judges, jurors, prosecuting attorneys, and sheriffs; with every office of the executive department filled by white men--no excuse can be offered for exchanging the orderly administration of justice for barbarous lynchings and "unwritten laws." Our country should be placed speedily above the plane of confessing herself a failure at self-government. This cannot be until Americans of every section, of broadest patriotism and best and wisest citizenship, not only see the defect in our country's armor but take the necessary steps to remedy it. Although lynchings have steadily increased in number and barbarity during the last twenty years, there has been no single effort put forth by the many moral and philanthropic forces of the country to put a stop to this wholesale slaughter. Indeed, the silence and seeming condonation grow more marked as the years go by.

We must therefore know the truth about these practices

In early use, it implied chiefly the infliction of punishment such as whipping, tarring and feathering, or the like; and now only means to inflict sentence of death by LYNCH LAW.

View comments Nda Ally Shiromani Akali Dal on Saturday termed the Dadri lynching incident as a shame for the country and said what happened after that was damaging the prime minister more than anything else.
Paul, MN: Minnesota editing thesis Historical Society Press. what a shame view on lynching Best Gore is intended for adult audiences.

How the terror of lynchings in the past haunts us ..

One who did attempt to address religion and violence was Joel Williamson inhis prize-winning ; but he preferred to think ofreligion as an alternative activity after a cycle of violence and radical racismrather than context. He ignored the gradual waxing of organized religion in theSouth throughout the period from 1870 to 1930 and preferred to think of it as aneruption of extreme "otherworldliness" after racist violence hadfailed to bring relief from the dissonance between the imperative and theempirical. Moreover, Williamson believes that what he calls"fundamentalism" and "otherworldliness" were innovations ofthe period after 1900, when they were merely part of a quickened and heightenedtrajectory of religious life begun with the first evangelical preaching of the1740s and 50s. Even though he ignores religion as context and thinks of it asan alternative to violence�not an altogether inappropriate hypothesis,Williamson does attempt to link religion and violence in a meaningful way. Andso does Suzanne Marshall who believes that both "were intertwined in theBlack Patch [tobacco-growing] culture" of western Kentucky and northcentral Tennessee. This conclusion was suggested by encountering a religion thathad scourged the area since the Great Revival with a wrathful, punitive divinePatriarch, draconian in His ways with men, women, children and nature, Whosepunishments modeled the harsh penalties His devotees "meted to violators ofcommunity standards." The fusion of violence and religion flowed fromfamily as well as church; violence seemed an appropriate way for patriarchs torear children and train wives, and it was not always easy to distinguish divinefrom human wrath. Marshall does not argue that religion alone caused violence,nor does she explain how religion fused with other variables; but she doesattempt to factor it into a cultural context that shaped a pervasiveunderstanding of sanction, morality, and justice in an agricultural region understrain. Except for Williamson's ruminations, Marshall's analysis is virtuallyunique. A survey of articles and books on Southern violence yields few if anyother discussions of such a connection; so does a survey of works on religion inthe South. The subject is a mystery�not exactly a "black hole" thatpulls light as well as matter into its maw, perhaps, but certainly a culturalartifact that begs explanation.

Cover Story: Facing Our Legacy of Lynching | …

Durkheim's pioneering insights into the social creation ofreligion have helped generations of students move beyond traditional ways ofworking with "religion". The presence of the religious in societyapart from specifically "religious" institutions and ideas relating todeity is now a commonplace assumption�no matter what the method or theory withwhich they work. As anthropologist Mary Douglas said long ago, "We shallnot expect to understand religion if we confine ourselves to considering beliefin spiritual beings however the formula may be refined". CliffordGeertz's classic statement of religion as a cultural system is an example ofthis fact, but with an innovative advance. The phrase, pervasive ambience, usedabove, is analytically vague, but it was used as a way of referring to thatsense of a total contextual reality that may confront an observer in a moment ofrecognition as it did Dorothy when she exclaimed to Toto that the two were"not in Kansas anymore." A better word is "culture" whichGeertz calls an "historically transmitted pattern of meanings embodied insymbols." Inviting scholars to think of religion as a cultural system, hedefines a religion as

The state of Minnesota passed anti-lynching legislation in ..

These feelings of pollution and danger at the proximity of ananomalous other were reinforced by the tension that supported the "sexualalibi" for segregation. Bruce linked segregation of public education andthe banning of miscegenation as part of the same impulse; and historians havelong noted the hold of a "rape complex" on southern whites whenjustifying lynching. But to assign the mental patterns behind this connectionto a neurotic obsession unsupported by statistics is beside the point. In thecases of both lynching and segregation, the bodies of white females symbolizedthe social body whether as little girls in grammar school or as women inmasculine fantasy; the idea is commonplace. Symbolically coupling white femaleswith black males underscored the danger of crossing boundaries and quashingdistance and stipulated the meaning of any breach. A culture that already madewoman a religious surrogate or mediator for men as well as the fount of purityfound it amiable indeed to establish boundaries and distances that pushed blackmen to the margin of society to "protect" her. The pervasive beliefthat female virginity was sacred, together with the Christian conviction thatsexual intercourse outside marriage was immoral, and whites' widespreadassumption of their "racial" superiority, combined with aversivecustom and political will to fabricate a system that had the tone, ambience, andimperative of certainty and facticity. Segregation became consensual amongwhites. It was right; the order of the universe confirmed it. It was sacred inthat it placed certain issues beyond dispute; it approached holiness because itestablished boundaries that demanded individuals "conform to the class towhich they belong. . . . Holiness means keeping distinct the categories ofcreation."