The collection, published in , explores various aspects of race and culture, both in the United States and abroad. The first essay, the book’s namesake, traces the origins of the “Ghetto” African American culture to the culture of Scotch-Irish Americans in the Antebellum South. The second essay, “Are Jews Generic? The last three essays discuss the history of Germany , African-American education , and criticism of multiculturalism. Sowell argues that the black ghetto culture originates in the dysfunctional white southern redneck culture which was prominent in the antebellum South. This culture came, in turn, from the ” Cracker culture” of “North Britons”, that is, border English, highland Scots, Welsh, and Ulstermen who emigrated from the more lawless border regions of Britain in the eighteenth century.
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This article uses data drawn from nine months of fieldwork and student, teacher, and administrator interviews at a southern high school to analyze school racial conflict and the construction of racism. We find that institutional inequalities that stratify students by race and class are routinely ignored by school actors who, we argue, use the presence of so-called redneck students to plausibly deny racism while furthering the standard definition of racism as blatant prejudice and an individual trait.
Yet these rhetorical practices and the institutional structures they mask contributed to racial tensions, culminating in a race riot during our time at the school. This incident, which occurred while we were conducting a study examining how law and authority affect school actors at more than 20 schools, brought into stark relief the unfinished business of racial reconciliation in the South.
The southern United States is an important region in which to study race relations among youth and school racial conflict. Racial confrontations occur regularly in schools across the country, but the one that occurred in North Carolina involved symbols of racism and racial violence and intimidation tied to the Old South. Nor was it the only incident of racial unrest we heard about during our research.
At another North Carolina high school, we learned from students and administrators about a race riot this one with actual fighting triggered by tensions about Confederate clothing worn by rednecks as they were called by other students and faculty alike and counter-Confederate clothing declaring that the South will never rise again worn by blacks in response. Similar to the incident in Jena, Louisiana, in , in which a vicious fight broke out between black and white students after nooses were found hanging from a tree in the schoolyard, 3 these incidents highlight the endurance of racist symbols and racial hostility between blacks and whites in the South.
Yet unlike the Jena case, most racial incidents receive little attention outside of the communities in which they take place, leaving few opportunities for systematic analysis of the underlying factors and meaning making surrounding these conflicts.
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Other People’s Racism: Race, Rednecks, and Riots in a Southern High School
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‘The Hunt,’ a Satire With Elites Killing ‘Deplorables,’ Is Revived
My first year of college was a bit of a culture shock after I packed my bags and moved from West Bloomfield, Michigan to the corner of southwest Missouri. I went from living in a bustling suburb of Detroit, to a laid back, agricultural community just an hour and a half from the border of Arkansas. But reality really hit me when I met a girl now my best friend who lived in my dorm freshman year.
I cringed the first time she said it.
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When used by people living in cities, the two terms—”redneck” in particular—generally point to a sackful of red-state stereotypes: Confederate flags, guns, racism , and a kind of prideful ignorance and a not so subtle reference to another contentious term—”white trash. At their simplest, a “redneck” originally meant someone who has been sunburned from working outdoors, and a “hillbilly” is someone who lives in the hills.
But the meanings have twisted over time—when union miners fought the industry that was exploiting them in the early 20th century, they reportedly wore red bandanas on their necks to identify themselves. Today, many proudly self-identify as rednecks not as a nod to that rebellion but to link themselves to a set of cultural and political markers, an entire philosophy of living.
But official histories of these terms always fail to convey the shades of meaning that they take on. Sometimes the words can be empowering when they are used by the people they describe , and sometimes they can be cruel when they are used by outsiders. To offer up a more nuanced and varied understanding of these terms, I interviewed people about these words and their meaning during my travels through central Appalachia. The resulting conversations showed how meanings of loaded terms can be in flux, changing based on the speaker and the audience.
There is no single definition for either “redneck” or “hillbilly,” but here are a few personal ones that were shared with me:. What’s my life like? I work daylight to dark every day. I pay my own way.