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WINNER OF THE FRANCIS B. SIMKINS AWARD, SOUTHERN HISTORICAL ASSOCIATION

WINNER OF THE 2024 BEST FIRST BOOK AWARD FROM PHI ALPHA THETA, THE NATIONAL HISTORY HONOR SOCIETY

A bold reconceptualization of how settler expansion and narratives of victimhood, honor, and revenge drove the conquest and erasure of the Native South and fed the emergence of a distinct white southern identity.

In 1823, Tennessee historian John Haywood encapsulated a foundational sentiment among the white citizenry of Tennessee when he wrote of a “long continued course of aggression and sufferings” between whites and Native Americans. According to F. Evan Nooe, “aggression” and “sufferings” are broad categories that can be used to represent the framework of factors contributing to the coalescence of the white South.

Traditionally, the concept of coalescence is an anthropological model used to examine the transformation of Indigenous communities in the Eastern Woodlands from chieftaincies to Native tribes, confederacies, and nations in response to colonialism. Applying this concept to white southerners, Nooe argues that through the experiences and selective memory of settlers in the antebellum South, white southerners incorporated their aggression against and suffering at the hands of the Indigenous peoples of the Southeast in the coalescence of a regional identity built upon the violent dispossession of the Native South. This, in turn, formed a precursor to Confederate identity and its later iterations in the long nineteenth century.

Geographically, Aggression and Sufferings prioritizes events in South Carolina, Florida, Tennessee, Georgia, and Alabama. Nooe considers how divergent systems of violence and justice between Native Americans and white settlers (such as blood revenge and concepts of honor) functioned in the region and examines the involved societies’ conflicting standards on how to equitably resolve interpersonal violence. Finally, Nooe explores how white southerners constructed, propagated, and perpetuated harrowing tales of colonizers as both victims and heroes in the violent expulsion of the region’s Native peoples from their homelands. This constructed sense of regional history and identity continued to flower into the antebellum period, during western expansion, and well through the twentieth century.
 

Cracker Culture is a provocative study of social life in the Old South that probes the origin of cultural differences between the South and the North throughout American history. 

Among Scotch-Irish settlers the term “Cracker” initially designated a person who boasted, but in American usage the word has come to designate poor whites. McWhiney uses the term to define culture rather than to signify an economic condition. Although all poor whites were Crackers, not all Crackers were poor whites; both, however, were Southerners.

The author insists that Southerners and Northerners were never alike. American colonists who settled south and west of Pennsylvania during the 17th and 18th centuries were mainly from the “Celtic fringe” of the British Isles. The culture that these people retained in the New World accounts in considerable measure for the difference between them and the Yankees of New England, most of whom originated in the lowlands of the southeastern half of the island of Britain. From their solid base in the southern backcountry, Celts and their “Cracker” descendants swept westward throughout the antebellum period until they had established themselves and their practices across the Old South. Basic among those practices that determined their traditional folkways, values, norms, and attitudes was the herding of livestock on the open range, in contrast to the mixed agriculture that was the norm both in southeastern Britain and in New England. The Celts brought to the Old South leisurely ways that fostered idleness and gaiety. Like their Celtic ancestors, Southerners were characteristically violent; they scorned pacifism; they considered fights and duels honorable and consistently ignored laws designed to control their actions. In addition, family and kinship were much more important in Celtic Britain and the antebellum South than in England and the Northern United States. Fundamental differences between Southerners and Northerners shaped the course of antebellum American history; their conflict in the 1860s was not so much brother against brother as culture against culture.

The antebellum South’s economic dependence on slavery engendered a rigid social order in which a small number of privileged white men dominated African Americans, poor whites, women, and many people with disabilities. From Pity to Pride examines the experiences of a group of wealthy young men raised in the old South who also would have ruled over this closely regimented world had they not been deaf. Instead, the promise of status was gone, replaced by pity, as described by one deaf scion, “I sometimes fancy some people to treat me as they would a child to whom they were kind.”

In this unique and fascinating history, Hannah Joyner depicts in striking detail the circumstances of these so-called victims of a terrible “misfortune.” Joyner makes clear that Deaf people in the North also endured prejudice. She also explains how the cultural rhetoric of paternalism and dependency in the South codified a stringent system of oppression and hierarchy that left little room for self-determination for Deaf southerners. From Pity to Pride reveals how some of these elite Deaf people rejected their family’s and society’s belief that being deaf was a permanent liability. Rather, they viewed themselves as competent and complete. As they came to adulthood, they joined together with other Deaf Americans, both southern and northern, to form communities of understanding, self-worth, and independence.