Oct 10, 2023 06:34 PM
(This post was last modified: Oct 10, 2023 06:47 PM by C C.)
PREVIOUS INSTALLMENT (scivillage): Redneck work habits explained: Why were Southern whites so bad at business?
THOMAS SOWELL
https://youtu.be/jYSBZ0DKNa4
VIDEO EXCERPTS: Much of the cultural pattern of Southern rednecks became the cultural heritage of Southern blacks. More so than survivals of African cultures with which they had not been in contact for centuries. Even in colonial times most blacks on American soil had been born on American soil.
Moreover, such cultural traits followed blacks out of the Southern countrysides and into the urban ghettos.
North and South where many settled the very way of talking later to be christened Black English closely followed dialects brought over from those parts of Britain from which many white Southerners came. Though these speech patterns died out in Britain, while surviving in the American South. As such speech patterns would later die out among most southern whites, and among middle class blacks, while surviving in the poorer black ghettos around the country.
[...] These Virginia speech ways were not invented in America, they derived from a family of regional dialects that had been spoken throughout the south and west of England during the 17th century. From these same regions of England came such words as "yeller" for yellow, "ax" for ask, "acrossed" for a cross, y'all for you, "bile" for boil, "doe" for door...
[...] Many of these usages have long since died out in England, though the word chitlins for hog entrails continues to be used in some localities in England. Even in the 20th century, as such usage remained common among Black Americans.
But no such words came from Africa nor did the holiday Kwanzaa, which originated in Los Angeles. The slave's custom of marking their marriages by jumping over a broomstick -- a custom resurrected at a posh wedding among blacks in 20th century New York as a mark of racial identity -- was in fact a pagan custom in Europe in centuries past. And survived for a time among Southern whites.
[...] W. E. B. Du Bois's picture of his fellow blacks in the 1890s: "Probably few poor nations waste more money by thoughtless and unreasonable expenditure than the American [Southern descended] Negro. And especially those living in large cities. Thousands of dollars are annually wasted in amusements of various kinds, and in miscellaneous ornaments ... The Negro has much to learn of the Jew and the Italian as to living within his means and saving every penny from excessive and wasteful expenditures."
[...] Du Bois's description of the spending habits of Blacks in the 1890s was echoed by a contemporary observer Jacob Reese, who said that "the [Southern descended] Negro loves fine clothes and good living a good deal more than he does a bank account."
[...] Gunnar Myrdal's descriptions of them near the middle of the 20th century still bore a remarkable resemblance to descriptions of Southern whites and their regional forebears in Britain. Including less resourcefulness, disorganized family life, lack of sexual morals, and recklessness. With tendencies toward aggression and violence. Despite a generally sympathetic approach to the study of blacks in his landmark book ... which has often been credited with a major influence on the advancement of civil rights.
[...] Like other observers Myrdal tended to attribute to slavery such aspects of Black culture, such as the low regard for human life. When in fact Antebellum whites had exhibited this same reckless disregard of lethal dangers as had their ancestors in Britain.
Unlike many others, however, Myrdal also recognized the influence of the southern white culture on the culture of Blacks. Pointing out that the general Southern pattern of illegality maintained this low regard for human life. He also noted that the so-called Negro dialect is simply a variation on the ordinary southern accent, that religious emotionalism was borrowed from and sanctioned by religious behavior among whites in the South, and that the Negro trait of audaciousness is characteristic of white Southerners too.
He quoted black scholar and later statesman Ralph Bunche: "White Southerners employ many of the defense mechanisms characteristic of the Negro. They often carry a chip on the shoulder, they indulge freely in self-commiseration, they rather typically and in real Negro fashion try to overcome a feeling of inferiority by exhibitionism, raucousness in dress, and exaggerated self-assertion."
Although Dr Bunche presented these as parallels, historically it was of course the southern whites who first had these patterns, reflecting patterns among their ancestors in Britain...
Black Rednecks: The Origin of the Black Southerner
https://www.youtube-nocookie.com/embed/jYSBZ0DKNa4
THOMAS SOWELL
https://youtu.be/jYSBZ0DKNa4
VIDEO EXCERPTS: Much of the cultural pattern of Southern rednecks became the cultural heritage of Southern blacks. More so than survivals of African cultures with which they had not been in contact for centuries. Even in colonial times most blacks on American soil had been born on American soil.
Moreover, such cultural traits followed blacks out of the Southern countrysides and into the urban ghettos.
North and South where many settled the very way of talking later to be christened Black English closely followed dialects brought over from those parts of Britain from which many white Southerners came. Though these speech patterns died out in Britain, while surviving in the American South. As such speech patterns would later die out among most southern whites, and among middle class blacks, while surviving in the poorer black ghettos around the country.
[...] These Virginia speech ways were not invented in America, they derived from a family of regional dialects that had been spoken throughout the south and west of England during the 17th century. From these same regions of England came such words as "yeller" for yellow, "ax" for ask, "acrossed" for a cross, y'all for you, "bile" for boil, "doe" for door...
[...] Many of these usages have long since died out in England, though the word chitlins for hog entrails continues to be used in some localities in England. Even in the 20th century, as such usage remained common among Black Americans.
But no such words came from Africa nor did the holiday Kwanzaa, which originated in Los Angeles. The slave's custom of marking their marriages by jumping over a broomstick -- a custom resurrected at a posh wedding among blacks in 20th century New York as a mark of racial identity -- was in fact a pagan custom in Europe in centuries past. And survived for a time among Southern whites.
[...] W. E. B. Du Bois's picture of his fellow blacks in the 1890s: "Probably few poor nations waste more money by thoughtless and unreasonable expenditure than the American [Southern descended] Negro. And especially those living in large cities. Thousands of dollars are annually wasted in amusements of various kinds, and in miscellaneous ornaments ... The Negro has much to learn of the Jew and the Italian as to living within his means and saving every penny from excessive and wasteful expenditures."
[...] Du Bois's description of the spending habits of Blacks in the 1890s was echoed by a contemporary observer Jacob Reese, who said that "the [Southern descended] Negro loves fine clothes and good living a good deal more than he does a bank account."
[...] Gunnar Myrdal's descriptions of them near the middle of the 20th century still bore a remarkable resemblance to descriptions of Southern whites and their regional forebears in Britain. Including less resourcefulness, disorganized family life, lack of sexual morals, and recklessness. With tendencies toward aggression and violence. Despite a generally sympathetic approach to the study of blacks in his landmark book ... which has often been credited with a major influence on the advancement of civil rights.
[...] Like other observers Myrdal tended to attribute to slavery such aspects of Black culture, such as the low regard for human life. When in fact Antebellum whites had exhibited this same reckless disregard of lethal dangers as had their ancestors in Britain.
Unlike many others, however, Myrdal also recognized the influence of the southern white culture on the culture of Blacks. Pointing out that the general Southern pattern of illegality maintained this low regard for human life. He also noted that the so-called Negro dialect is simply a variation on the ordinary southern accent, that religious emotionalism was borrowed from and sanctioned by religious behavior among whites in the South, and that the Negro trait of audaciousness is characteristic of white Southerners too.
He quoted black scholar and later statesman Ralph Bunche: "White Southerners employ many of the defense mechanisms characteristic of the Negro. They often carry a chip on the shoulder, they indulge freely in self-commiseration, they rather typically and in real Negro fashion try to overcome a feeling of inferiority by exhibitionism, raucousness in dress, and exaggerated self-assertion."
Although Dr Bunche presented these as parallels, historically it was of course the southern whites who first had these patterns, reflecting patterns among their ancestors in Britain...
Black Rednecks: The Origin of the Black Southerner