Don’t let Melania Trump’s Monday night speech be your guide to what Michelle Obama said in 2008. Instead, keep listening. There is more to learn than who borrowed what words.
Some writers have noted the presence of the “southern gothic” or the “southern porch” in Beyoncé Knowles-Carter’s visceral visual album Lemonade. But the landscapes are unambiguously part of the geography of Louisiana; the visual album is haunting because of its specificity to place. Barely visible, in the discussion thus far, is the history of slavery—and its remnants—all over the landscape of the album.
For many Americans, Independence Day of 1884 was an occasion for merriment. Sunrise gun salutes, picnics, orations, wheelbarrow races, greased-pig-catching contests, and pulsating fireworks that blistered the sky were popular scenes implanted in America’s nineteenth-century viewfinder. But for fourteen-year-old Mollie White, July 4, 1884, signified the closing of her innocence and the suspension of her liberty and bodily sovereignty; it was the day that marked her dreadful passage into Georgia’s itinerant state penitentiary system.
Recently, a blogosphere debate erupted on headscarves/hijab among various Muslim women. The debate was preceded by physical harassment against visibly Muslim women. The worsened climate of Islamophobia was greeted with shock and disgust by a number of Americans. A number of non-Muslim women—Dr. Larycia Hawkins of Wheaton College, for instance—put on the headscarf as a gesture of solidarity with Muslims. While some Muslims critiqued hijab solidarity as a form of appropriation, many welcomed it as a well-intentioned and courageous gesture in difficult times.
In arguing that the jury had to find Laura “not guilty by reason of insanity,” Quint and Cook hoped to focus their attention around four central issues. At the heart of their case, they argued, was the notion that Laura was unconscious and irrational at the time of the murder. In contrast to the prosecution, which had relied on gossip and rumor to condemn Laura’s character, they would base their case on the latest scientific findings and medical expertise. By calling to the stand doctors with advanced knowledge and training, they would prove that Laura—much like Mary Harris before her—was a victim herself, captive to the effects of severe organic disease. Especially when her menstrual cycle approached, she experienced recurring bouts of hysterical mania that left her without control of her actions or awareness of events. Thus, no matter how heinous the act appeared, she was not responsible for its commission.
As we travel home this Thanksgiving, it is worth taking time to reflect on the various meanings of this holiday—personal, collective, regional, and national. A product of nineteenth-century sectional, socio-sexual, and imperialist imperatives, Thanksgiving is far from a physically satisfying celebration involving a return to an uncomplicated home.
Gina Mahalek: Very briefly, what is Liberated Threads about?
Tanisha C. Ford: Liberated Threads is about how everyday women turned getting dressed into a powerful political act that transformed the cultural and political landscape of the 1960s and 70s around the world. Often, when we study the social movements of the mid-twentieth century, we focus on policy issues, the fight to integrate public spaces, and big events, such as marches and protests. But, in Liberated Threads, I argue that we need to focus on everyday acts such as getting dressed in order to understand how everyday people engaged in movement politics. Most people were not involved in formal political organizing. They were not members of Black Freedom movement organizations. But, they were engaged in the fashion culture of the time. I wanted to explore the various ways that fashion and style connected people to the global movement for black freedom.
Modern commentators often assume that earnings inequality has persisted throughout history and improved only recently, but this isn’t the case.
Taylor Humin: This is the first full-length work written about Flo Kennedy; meanwhile, Gloria Steinem, her contemporary and fellow activist, is a household name. Why isn’t Kennedy better known?
Sherie M. Randolph: Despite Kennedy’s willingness to seek the media’s spotlight, the media often ignored her leadership in the women’s movement. She was black and middle-aged, and her image did not fit neatly with the media’s fascination with the “young,” “hip” new women’s movement of the 1960s and 1970s. The media had a bias toward stereotypically attractive women (read white and young) and often preferred to center or elevate in the press those women who fit this category (Gloria Steinem and Ti-Grace Atkinson, for example).
Often the media coverage of Kennedy’s actions did not mention that she was even a member (or an early or founding member) of organizations such as NOW or that she was a feminist. Instead, Kennedy was often portrayed as an organizer who was working alongside NOW or other feminist groups, but not as a leader of these organizations and actions. Some scholars have repeated this bias by ignoring or under-analyzing black feminism and Flo Kennedy.
Kennedy was well known to most radical activists during the 1960s and 1970s because she was a lawyer, fundraiser, and very skilled at drawing media attention to her causes. As a media-savvy activist, she was skillful in gaining the media’s attention for her actions; which ranged from pee-ins to protest Harvard Law School’s lack of bathroom facilities for women to marches down Fifth Avenue to protest the assassination of Martin Luther King. She relied on street theater to draw the notice of the media (and therefore advertisers, etc.) and potential organizers. Yet, until my book, history has forgotten her.
Tamar W. Carroll, author of Mobilizing New York: AIDS, Antipoverty, and Feminist Activism, helped produce a video featuring women from the Williamsburg, Brooklyn, chapter of the National Congress of Neighborhood Women in the 1970s. The NCNW is the subject of two chapters of Mobilizing New York.
During recent debates over the flag, the history of the South sometimes appears as a straightforward tale of unrelenting proslavery leading up to the Civil War, Reconstruction, and the Jim Crow era. But there’s another aspect of southern history that is sometimes overlooked—the antislavery of the early antebellum era.
This week the African American Intellectual History Society (AAIHS) hosted a six-day roundtable on Toward an Intellectual History of Black Women, the new volume edited by Mia Bay, Farah J.Griffin, Martha S. Jones, and Barbara D. Savage. Over on the AAIHS website, editors Jones and Savage respond to the conversation.
Over at the Huffington Post, Martha S. Jones, coeditor of Toward an Intellectual History of Black Women, puts the nomination of Loretta Lynch for Attorney General in historical and political context. Jones begins: Glimpse a preview of dynamics that will shape the 2016 election cycle in the contest over Loretta Lynch’s nomination as Attorney General. …
2014 was marked by protests across the nation insisting that Black Lives Matter. Many decry the justice system, which has failed to indict officers and vigilantes who have killed unarmed black children, while girl victims receive little notice in the press. We have an urgent need to tell and listen to deeper, more nuanced stories about these youth and other youth of color who remain either invisible or hyper-visible in marked, stereotyped ways.
The way in which bullfighters put themselves repeatedly on the path of a half-ton of rage, shifting at the last moment, is shocking. I am especially awed by the tribute of the bits of their own flesh left on those horns. It makes me wonder what we historians are increasingly giving up by finding our sources in air-conditioned rooms with lockers and vending machines, where the only tribute we pay is a cordial email to a helpful archivist, who then gets a credit in the standard acknowledgements page. Remotely accessible digitized collections are already making some of our work possible from the convenience of coffee shops with Wi-Fi.
Winning respect for female elders was an issue that cut across the color line separating black and white feminists in nineteenth-century America. The white transcendentalist Margaret Fuller urged women to cast aside their fear of becoming “old maids” and cultivate talents rather than youthful beauty. Sharing the same goal, the black abolitionist Frances Harper crafted poetry and fiction centered on a new type of heroine, one “not vainly striving to keep her appearance of girlishness,” who dedicated herself to growing old in the service of antislavery and women’s rights.
On the whole, black southern women forged a more intimate—and more active—relationship with the burgeoning world of beauty than did white southern women.
The greatest misunderstanding about veiling is that it is imposed by an outside party, not willingly adopted by women. To be sure, some women are forced to veil because of parental pressures or because of the government of the country in which they live. But they are the minority, not the majority, as much of the media wants us to believe.
Thigpen describes the voyage of New England missionaries to Hawai’i and the political shifts occurring on the island that signaled the powerful role women would play in the cultural interactions that lay ahead.
Men sailing out from Amsterdam often trusted and relied on their wives above all others. Like all Dutch huysvrouwen, or housewives, maritime women formed essential partnerships with their husbands, and they had detailed knowledge of their seafaring spouses’ interests and personal property.