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Simon, James A. Garfield, remarks on Southern outrages, Congressional Globe , 42nd Cong.
Stanley F. See, for example, James W. Garner, Reconstruction in Mississippi ; reprint ed. Cal M. Thomas G. Baker, "North Carolina Lynching Ballads", ibid , Baker relies on Michel Foucault in discussing ritual not as a "static reflection of belief" but as reflecting "great rituals in which power is eclipsed and restored.
Patricia A. Golgotha of course refers to the place of the skull—there are seven skulls at the feet of a cross. Arthur Raper, The Tragedy of Lynching Chapel Hill: University of North Carolina Press, : 6, 11, , , , , , , , , , , , , , , Borden Parker Bowne, the Boston and Methodist Personalist philosopher who was beginning to attract positive attention from Southern Methodists in the s could easily have written the phrase Raper use.
The reference to "animality" in Geertz is to the cocks; in Hall it is to white men. Donald G. Marshall, Violence in the Black Patch. But se Wright, Racial Violence in Kentucky, Christopher Waldrep, in an excellent and compelling study of the same area surveyed by Marshall, points out that the Black Patch was not distinguished by violence until the end of the nineteenth century.
The decline of church discipline then may have had something to do with increased violence, he suggests, but is not sanguine about this correlation.
Rather, he understands the violence within the context of modernization, economic stress, and changes in how community was experienced and defined. Waldrep shows how the strong religious tradition of the Black Patch sometimes affected ways in which meetings of the Planters Protective Association were conducted, and how men talked about their association and their enemy as well as them-selves in the process of resistance and opposition.
See Waldrep, Night Riders , , , 67, and passim. Intimidating behavior against blacks by whites that did not end in death or physical injury was frequently white recreation nonetheless, and of course nothing was done to stop it. The regulation of blacks through segregation, vagrancy, and work-related laws, and the tepid attempts to curtail lynching were part of the political culture that "regulated" white male behavior as Ownby describes it; the connection begs analysis.
Gregory A. The prohibition movements were ways of disciplining and controlling black men as well as white, and the racist expression of temperance campaigns implied the tactic of enlisting white "church people" in support of white supremacy; see Frederick A. This conclusion was also suggested by conversations with Timothy Long. Carter and Amy Friedlander Baton Rouge: Louisiana State University Press,  : , , especially and specifically also and In the United States over the past generation, conflict over what is "normal" and which "patterns" are to be preferred suggests the volatility and dynamism of such issues.
But since these conflicts are about what is to be valued ultimately, and what is to be considered "sacred", they take on the ambience of religious conflict. See Donald G. Another word for the phrase pervasive ambience of course is "culture".
Robert G. See also James G. See pp for introductory discussion of Durkheim and punishment. David Garland and P. Young Aldershot: Ashgate, : Students may begin with Peter L. He also continues thus: that is, a "system of inherited conceptions expressed in symbolic forms by means of which [humans] communicate, perpetuate, and develop their knowledge about and attitudes toward life.
John W. Ayers, Promise of the New South , , , , , , , ,