Still Fighting the Civil War: The American South and Southern History
In the updated edition of his sweeping narrative on southern history, David Goldfield brings this extensive study into the present with a timely assessment of the unresolved issues surrounding the Civil War's sesquicentennial commemoration. Traversing a hundred and fifty years of memory, Goldfield confronts the remnants of the American Civil War that survive in the hearts of many of the South's residents and in the national news headlines of battle flags, racial injustice, and religious conflicts. Goldfield candidly discusses how and why white southern men fashioned the myths of the Lost Cause and Redemption out of the Civil War and Reconstruction, and how they shaped a religion to canonize the heroes and deify the events of those fateful years. He also recounts how groups of blacks and white women eventually crafted a different, more inclusive version of southern history and how that new vision competed with more traditional perspectives. The battle for southern history, and for the South, continues—in museums, public spaces, books, state legislatures, and the minds of southerners. Given the region's growing economic power and political influence, understanding this war takes on national significance. Through an analysis of ideas of history and memory, religion, race, and gender, Still Fighting the Civil War provides us with a better understanding of the South and one another.
The results of dissolving distinctions between the sacred and the secular and of devising societies based on perspectives that admit no dissent and tolerate no deviation. The current global conﬂict is not between Islam on the one hand and Christianity and Judaism on the other. It is rather a battle between religious fundamentalism and modernity, between a closed, exclusive, and hierarchical society against an open, diverse, and ﬂuid civilization. It is a battle in its outline, if not its scope,.
Social and racial relations they obscured. Etiquette was both a mental and visual barrier against unpleasantness. As South Carolina writer James McBride Dabbs noted, ‘‘all etiquette partly exists to enable people to live together closely without rubbing one another raw.’’ Etiquette was also a means of control. Observable behavior reﬂected virtue or its absence. To be a ‘‘good Christian’’ was as much a behavioral norm as it was a religious statement. William Alexander Percy summarized it best when.
Insights. This is the first book I have written that my mother, Sarah, will not see. Through her struggles for life and against it she maintained a steadfast belief in me and a spiritual love of learning. Through her, I learned to appreciate good books, but especially good writing. May she rest peacefully. Blaine Brownell is not related to me biologically as far as either of us can figure out, but he has been a brother to me for more than thirty years. When- Acknowledgments xv ever I.
The white Protestant church in the South was complacent and smug—a state church for the ruling race, growing more prosperous and more respectable. Its gaze was broad, maintaining a vigilant eye over personal behavior, thought, and expression; yet its vision was remarkably narrow, closed off from the most momentous moral issue of the time. As a young North Carolina evangelist, Billy Graham counseled in the mid-1950s, ‘‘the church should not answer questions the people aren’t asking.’’43 The.
Title ‘‘Mrs.’’ . . . when you are forever ﬁghting a degenerating sense of ‘‘nobodiness’’—then you will understand why we ﬁnd it difﬁcult to wait. In addressing the charge that he engaged in illegal actions, King made the distinction between just laws and unjust laws, labeling segregation an unjust law because it was sinful. He quoted theologian Paul Tillich that ‘‘sin was separation.’’ King asked, ‘‘Is not segregation an existential expression of man’s tragic separation, his awful estrangement,.