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The
American South, since its existence has always been a hotbed
regarding the topic of race relations. In particular, sexual
relations between the races have served as the stuff of legend,
rumor, and riot. Probably one of the most recognized examples
is that of the relationship between Past President Thomas
Jefferson and his slave, Sally Hemmings. In modern times,
there has even been speculation that Strom Thurmond has fathered
a black daughter (See ‘Strom’s
Secret’ by Ken Cumins). A key word here is speculation.
As many of us are forced (and some not so forced) to deal
with the social construct of race, it’s particularly
interesting how we as individuals subscribe to and apply the
concept within our personal lives, and to how we see the world
at large. To the question, ‘can’t we all just
get along?’--well, of course we could. The more appropriate
question is, “Will We?”
‘Race-mixin.’ Or miscegenation, the then proper
word of the times that described the act of sex between the
races. Randall Kennedy took the concept and dissected the effects
of the issues it raised within the setting of the Deep South
of the Americas in the 1950’s.
The book was sparked by Kennedy’s research on the legal
study of the “Orphan in Dixie,” the mulatto child
given away by her white mother to her white aunt, only to
be passed off again to a married black couple. The couple
was then left with a fight to legally adopt the ‘white’
child they had come to love as their own. The State of Louisiana
recognized the child as ‘white,’ since it was
indicated as such on her birth certificate, and state law
prohibited adoption against color lines. Kennedy demonstrates
in his book, Louisiana’s ‘punctilious’ behavior
regarding racial categorization.
The story is less about politics, and more about how we struggle
to incorporate the modern concept of race into our lives,
and in particular into social and familial settings. When
asked why he wrote a book pertaining to interracial sex, he
stated that it was an area that was understudied. Noting,
that while it is common to see studies of the effects of race
within the realms of education, the workplace, housing, and
the like; we less often study race relations within the institutions
of friendship, dating, marriage, and family.
For emphasis, while at a forum introducing his book at the
Margaret Mitchell Institute, he recalled an event of dialoging
with a student over the concept of race. The student vehemently
stated that racial categorization was not only illegal, but
morally wrong. Kennedy asked the student if he thought that
people who specify race within personal ads were committing
an immoral act. To which he got no answer. One can assume
the student was referring to racial categorization with respect
to education, the workplace, housing, and the like.
[some kind of ‘break’ indicating the following
is not related to the above book review]
…Later
In The Fall of 2000, the Harris County school system in Georgia
experienced its own turmoil and tensions when one of their
schools banned students from wearing the Confederate Flag
emblem. As a subsequent counter measure, students were banned
from wearing the urban FUBU label as well…www.newstribune.com/stories/100300/wor_1003000002.asp
HERITAGE
– NOT HATE
An Old Problem in the New South
The Sons of Confederate Veterans [SCV] is a historical,
patriotic, and non-political organization dedicated
to insuring that a true history of the 1861-1865 period
is preserved. Unfortunately, for some people, the Confederate
“Stars and Bars” flag is the first thought
they have of the period in American history when slavery
was legal. While some may think the correctly-called
Confederate Battle Flag represented the South’s
affection with slavery, it was actually the United States
Flag which flew over slave ships. “The square
Confederate battle flag incorporated the Cross of St.
Andrew, a Celtic Christian symbol, along with the stars
and colors used in the national flag. Despite what some
contemporary critics believe, the battle flag never
served as a national flag of the Confederacy. Instead,
the banner demonstrated the influence of Christianity
among the troops and served as a rallying point for
Confederate soldiers on the field of battle” (www.ncscv.org).
While skinheads and neo-Nazis have tried to use this
flag for their own diabolical purposes, the “…SCV
rejects any group whose actions tarnish or distort the
image of the Confederate soldier or his reasons for
fighting” (www.scv.org).
There were black, Jewish, Hispanic, and American Indians
who fought for the South in the War of Northern Aggression;
and, today, some of their ancestors are members of the
SCV--which is open to all male descendants of any veteran
who served honorably in the Confederate armed forces.
A current SCV bumper sticker reads, simply, Heritage--Not
Hate. The SCV supports the Southern Cause, that is,
the reason that these men fought so tenaciously: “The
preservation of liberty and freedom was the motivating
factor in the South’s decision to fight the second
American Revolution” (SCV Heritage of Honor brochure).
These Southern soldiers wanted to protect their rights
guaranteed by the Constitution as well as to protect
their home state from Northern invasion. While specifically
and categorically repudiating hatred and racism in any
form, the SCV absolutely refuses to allow our ancestor’s
history neither to be distorted or rewritten, nor to
diminish the motives for their heroic suffering and
sacrifice. The SCV exists to protect this unique part
of our nation’s cultural heritage…and the
true history of the South.
STAN
LATTA, COMMANDER
PRIVATE HENRY L. WYATT CAMP # 1297
SONS OF CONFEDERATE VETERANS
[RALEIGH, NORTH CAROLINA]

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