Confederate Leader Quotes

One of the great Confederate combat leaders, General John B. Gordon, had sat at his horse and spoken farewell to his men. Some he had seen weeping as they folded burnt and shot-pierced battle flags and laid them on the stacked arms of surrender. As he told his troops his own grief he tried to give them hope to rebuild out of the poverty and ashes to which many would return. Gordon would never forget a Kentucky father who lost two sons, one dying for the North, the other for the South. Over the two graves of his soldier boys the father set up a joint monument inscribed "God knows which was right.

Poet Walt Whitman, a Civil War hospital volunteer who later interviewed pardon-seeking Confederates, remarked that “in any other country on the globe, the whole batch of Confederate leaders would have had their heads cut off.

In their attitude to history, some New Zealanders resembled die-hard white Southerners in America, who enshrined Confederate leaders and symbols without acknowledging the offense this might cause to others. Sheila

have come to recognise Abdullah Öcalan not only as a political leader who has been able to engage in self-criticism and change his positions radically, but also as a political philosopher and inspiring civic rights figure.

The scale of Monument Avenue also amplified the weirdness of the whole enterprise. After all, Davis and Lee and Jackson and Stuart weren't national heroes. In the view of many Americans, they were precisely the opposite; leaders of a rebellion against the nation - separatists at best, traitors at worst. None of those honored were native Richmonders. And their mission failed. They didn't call it the Lost Cause for nothing. I couldn't think of another city in the world that lined its streets with stone leviathans honoring failed rebels against the state.

Willing to take heat on the issue, Grant showed courage and fairness in endorsing merciful treatment for Lee. “Although it would meet with opposition in the North to allow Lee the benefit of Amnesty,” Grant told Halleck, “I think it would have the best possible effect towards restoring good feeling and peace in the South to have him come in.” Any chance for such a harmonious outcome was shattered in late May when federal judge John C. Underwood, a northern abolitionist, convened a grand jury in Norfolk, Virginia, for the express purpose of indicting Lee and other Confederate leaders for treason.

They clung to their belief in the American ideals of equality and freedom of religion even when they heard our leaders say that men gathering around Confederate statues with hands raised in Nazi salute were “very fine people.

Some of you from outside the South may be wondering why we’re emphasizing this irrefutable historical fact that everyone should know so strongly already. Well, it’s because there has been an unfortunate tendency down here to deflect as much attention as possible away from the atrocities that the South was responsible for before, during, and after the war, and to focus on the glory, the courage, and all that kind of shit instead. We name roads, schools, and parks after Confederate leaders. We erect statues in their honor. We revere them and honor them, all while ignoring the gigantic racist elephant in the room. 4 Look, it ain’t nothin’ wrong with glory and courage, and it’s completely legitimate to acknowledge the military greatness of some of the Confederacy’s leaders, but what’s not okay is to do so without also acknowledging their complicity in and tacit acceptance of one of the single most reprehensible and inhumane practices in human history. 5 It’s disingenuous. It’s cheap. It’s cowardly. We gotta cut that shit out. So, yes, we fought a war for slavery, and because sometimes the universe gets some shit right (waterfalls, potatoes, Scarlett Johansson), we lost. Which is another thing we apparently need to remind some of our fellow Southerners of. Not only did we fight a war for slavery, but we got our asses whupped. Until we can all agree to accept this and act accordingly, we’re never going to be able to move on. It’s nothing to be proud of, y’all—it really ain’t. We fought and we lost. But our defeat was a great victory for morality and for the country as a whole. Southerners tend to act as if the Civil War isn’t history but a scientific theory whose results can be disproven if discussed enough. It’s not. We lost. Get over it.

Abdullah Öcalan is not only a theorist; he is the leader of a movement that strives not only for the liberation of Kurdish people, but also to find answers to the question of how to live meaningfully. This is why his writings have such impact on the lives of so many. He has been concerned with the issue of women’s freedom all his life, and especially so during the struggle. He strongly encouraged women in the movement to take up the struggle against male dominance, providing inspiration through his critique of patriarchy.

Alain gazed at the old road, his expression uncharacteristically somber. "The Emperors believe they have the power to force their illusions on all others. This is part of that. The road itself is declared dead, never to be used, and no one dares dispute the Imperial will." "Not much better that the Great Guilds, is it?" "No I do not think so. When you seek allies among the commons, Mari, I believe you should look to those who do not blindly accept the authority of their leaders." "Too much failure to accept authority and you end up with anarchy, like in Tiae," Mari pointed out. "That is so," Alain agreed. "But as you told your elder, there is much that lies between total control and anarchy. The leaders of our Guilds and the rulers of the Empire would have us believe that only those two extremes exist, but I have been among the free cities and you have been in the confederation. Their governing systems are not perfect, but they work while still allowing their people freedom." "Freedom?" Mari turned to Alain, surprised. "I've never heard you use that word. Hardly anybody uses it." "I was taught that freedom is an illusion, only one more illusion which distracts from the path of wisdom." A flare of some deep emotion showed in Alain's eyes. "But I have felt freedom, Mari, as I walked the road beside you, and I know it is no illusion. The will of the Great Guilds, of the Emperor, those things are illusions, and their images will not endure.

Sherman was a warrior, not a scholar, but he thought deeply about the issues posed by war. The Marches were to Sherman fundamentally a moral expression of Union military power, even a moral equivalent of battle. That is to say, they were designed to humiliate the South and especially secessionist leaders, to humble its swaggering warriors, and to leave them in a state of despair contemplating unavoidable defeat. As the South had been humiliated, Northern arms should henceforth be treated with respect. The Marches thus sought a propaganda or moral victory aimed at the Confederate military and civil will. They would reveal to the world, not only to the South, that a tremendous change had occurred in the Civil War's military balance. Despite its redoubtable resistance throughout 1864, any Confederate success would prove transient⁠—another road pointing to defeat.

The causes which led to the defections of the allies were of different kinds, the principal being their neglect to pay the tribute or to furnish ships, and, in some cases, failure of military service. For the Athenians were exacting and oppressive, using coercive measures towards men who were neither willing nor accustomed to work hard. And for various reasons they soon began to prove less agreeable leaders than at first. They no longer fought upon an equality with the rest of the confederates, and they had no difficulty in reducing them when they revolted. Now the allies brought all this upon themselves; for the majority of them disliked military service and absence from home, and so they agreed to contribute their share of the expense instead of ships. Whereby the Athenian navy was proportionally increased, while they themselves were always untrained and unprepared for war when they revolted. (Book 1 Chapter 99)

Coalitions of the like-minded are important, but they are not enough to defend democracy. The most effective coalitions are those that bring together groups with dissimilar—even opposing—views on many issues. They are built not among friends but among adversaries. An effective coalition in defense of American democracy, then, would likely require that progressives forge alliances with business executives, religious (and particularly white evangelical) leaders, and red-state Republicans. Business leaders may not be natural allies of Democratic activists, but they have good reasons to oppose an unstable and rule-breaking administration. And they can be powerful partners. Think of recent boycott movements aimed at state governments that refused to honor Martin Luther King Jr.’s birthday, continued to fly the Confederate flag, or violated gay or transgender rights. When major businesses join progressive boycotts, they often succeed.

Progressives today are quick to fault “America” for slavery and a host of other outrages. America did this, America did that. As we will see in this book, America didn’t do those things, the Democrats did. So the Democrats have cleverly foisted their sins on America, and then presented themselves as the messiahs offering redemption for those sins. It’s crazy, but it’s also ingenious. We have to give them credit for ingenuity. The second whitewash is to portray the Civil War entirely in terms of the North versus the South. The North is supposedly the anti-slavery side and the South is the pro-slavery side. A recent example is Ta-Nehisi Coates’s article about the Confederate battle flag in The Atlantic.3 Now of course there is an element of truth in this, in that the Civil War was fought between northern states and southern states. But this neat and convenient division ignores several important details. First, the defenders of the Confederate cause were, almost without exception, Democrats. Coates cites many malefactors from Senator Jefferson Davis to Senator James Henry Hammond to Georgia Governor Joseph Brown. Yet while identifying these men as southerners and Confederates, Coates omits to identify them as Democrats. Second, Coates and other progressives conveniently ignore the fact that northern Democrats were also protectors of slavery. We will see in this chapter how Stephen Douglas and other northern Democrats fought to protect slavery in the South and in the new territories. Moreover, the southerners who fought for the Confederacy cannot be said to have fought merely to protect slavery on their plantations. Indeed, fewer than one-third of white families in the South on the eve of the Civil War had slaves. Thus the rigid North-South interpretation of the Civil War conceals—and is intended to conceal—the active complicity of Democrats across the country to save, protect, and even extend the “peculiar institution.” As the Charleston Mercury editorialized during the secession debate, the duty of the South was to “rally under the banner of the Democratic Party which has recognized and supported . . . the rights of the South.”4 The real divide was between the Democratic Party as the upholder of slavery and the Republican Party as the adversary of slavery. All the figures who upheld and defended American slavery—Senators John C. Calhoun and Stephen Douglas, President James Buchanan, Supreme Court Chief Justice Roger Taney, architect of the Dred Scott decision, and the main leaders of the Confederacy—were Democrats. All the heroes of black emancipation—from the black abolitionists Sojourner Truth and Frederick Douglass, to the woman who organized the Underground Railroad, Harriet Tubman, to the leader whose actions finally destroyed American slavery, Abraham Lincoln—were Republicans. It is of the utmost importance to progressive propagandists to conceal or at least ignore this essential historical truth.

IN ADDITION TO having become a distinctly Christian party, the GOP is more than ever America’s self-consciously white party. The nationalization of its Southern Strategy from the 1960s worked partly because it rode demographic change. In 1960, 90 percent of Americans were white and non-Hispanic. Only a few states had white populations of less than 70 percent—specifically Mississippi, South Carolina, Louisiana, and Alabama. Today the white majority in the whole country is down nearly to 60 percent; in other words, America’s racial makeup is now more “Southern” than the Deep South’s was in the 1960s. For a while, the party’s leaders were careful to clear their deck of explicit racism. It was reasonable, wasn’t it, to be concerned about violent crime spiraling upward from the 1960s through the ’80s? We don’t want social welfare programs to encourage cultures of poverty and dependency, do we? Although the dog-whistled resentment of new policies disfavoring or seeming to disfavor white people became more audible, Republican leaders publicly stuck to not-entirely-unreasonable arguments: affirmative action is an imperfect solution; too much multiculturalism might Balkanize America; we shouldn’t let immigrants pour into the U.S. helter-skelter. But in this century, more Republican leaders started cozying up to the ugliest fantasists, unapologetic racists. When Congressman Ron Paul ran for the 2008 GOP nomination, he appeared repeatedly with the neo-Nazi Richard Spencer, who was just coining the term “alt-right” for his movement. Senator Rand Paul employed as an aide and wrote a book with a former leader of the League of the South, an organization devoted to a twenty-first-century do-over of Confederate secession. After we elected a black president, more regular whistles joined the kind only dogs can hear. Even thoughtful Ross Douthat, one of the Times’s conservative columnists, admitted to a weakness for the Old South fantasy. During the debate about governments displaying Confederate symbols after nine black people were shot dead by a white supremacist in Charleston, he discussed “the temptation…to regard the Confederate States of America as the political and historical champion of all…attractive Southern distinctives….Even a secession-hating Yankee like myself has felt, at certain moments the pull of that idea, the lure of that fantasy.

Deandre Felton was a good boy, his family and friends agree. He was also a leader. But on this night in September of 2012, Deandre and his crew were bored. The mall was closed, but he and his boys were high on drugs and still wanted to have fun. So Deandre came up with what was not a new idea, but fun nevertheless. They decided to beat someone up. They had just come from a local park where Deandre and fifteen others beat up two girls, sending one to the hospital with a broken arm. Then Deandre decided to blow off a little steam and play the Knockout Game. He knew the game was usually pretty safe—for the attacker, that is.1 In Meriden, Connecticut, victims aren’t likely to carry concealed weapons, nor do they fight back. As one player said in Philadelphia as his victim begged for mercy: “It’s not our fault you can’t fight.” Deandre and his crew found their victim a few minutes after leaving the mall. Soon Deandre and his confederate DeShawn Jones were peeling off from the group, heading for a guy walking home from work. Alone. We don’t know his name or race or anything about him other than he was The Wrong Guy. With their friends lurking less than one hundred yards away when Deandre and DeShawn attacked, the guy fought back. He pulled a knife. Soon Deandre was dead and DeShawn was on his way to the emergency room.

TRAGIC RACISM HERETOFORE IGNORED Rich and poor have this in common: The Lord is the Maker of them all. Proverbs 22:2 Planned Parenthood’s founder Margaret Sanger was a racial eugenicist, a proponent of the idea that through birth control, abortion, and sterilization of the “unfit” we could create a “cleaner” human race and enable “the cultivation of the better racial elements.” She actually addressed this with the Ku Klux Klan. Yet far from repudiating Sanger, liberal leaders defend her. Hillary Clinton expresses great admiration for her; Barack Obama praises Planned Parenthood and asks God to bless what they do; the New York Times has mentioned Sanger as a replacement for Andrew Jackson on the twenty-dollar bill. When the media went into hysterics trying to ban the Confederate Battle Flag—while simultaneously ignoring the revelations about Planned Parenthood harvesting the organs of aborted babies, and babies born alive, for profit—I posted a graphic of the rebel flag alongside the Planned Parenthood logo with this question: “Which symbol killed 90,000 black babies last year?” Our government—using your tax dollars—is not to be subsidizing abortion. It’s illegal and immoral. Yet, Planned Parenthood receives more than a million tax dollars out of your pocket every single day. It shouldn’t get a penny. Good news: light now shines on this darkness. The abortionists were caught on tape nibbling lunch and sipping wine while nonchalantly pondering where to spend the profits made from bartering the bodies of innocent babies . . . just another day at the office. I know that it sounds unbelievable, like something from a macabre horror movie script—but the exposé must stir you to action, lest a nation, through complacency, accept the most revolting mission of Margaret Sanger. SWEET FREEDOM IN Action Today, don’t just pray for unborn children. Demand that Congress stop funding abortion mills; elect a pro-life president; support pro-life centers that provide resources to give parents a real choice in this debate—knowing that choosing life is ultimately the beautiful choice.

Each year Hamilton’s largest public events—Confederate Memorial Day, General Robert E. Lee’s birthday, and numerous gatherings of the United Confederate Veterans’ Williams Camp Meeting, made up of every old veteran still living in the county—drove home these messages, at the heart of which was the eternal crusade for white superiority. With whites unwilling to face up to the wrong their leaders had wrought by starting and continuing a hopeless war, or to bring their economy in line with reality, or to democratize their system after the war to welcome blacks and poor whites alike, the main thrust of southern life became the preservation of its traditions and the creation of myths. For fifty years they’d carried their propaganda north, laced with lurid tales of black inferiority, disease, and criminality. They’d been enormously successful in this. Since the early 1900s, mainstream, even liberal, magazines like Harpers, the Atlantic Monthly, and Good Housekeeping often played their tune.

For almost one hundred years, leaders of the white South managed to freeze race relations and racial ideology in something close to the Confederate pattern, thus demonstrating that the passage of time by itself does not erase a conflicted past. Elite southern men and women created an ideology of the Lost Cause that wrapped antebellum society, the Confederacy, Reconstruction, and postwar racism in the mantle of a protective, laudatory myth. The Lost Cause portrayed the white South as cultured, chivalrous, and superior while making the North into the aggressor—crude, unprincipled, and vindictive. [...] Even after 1900 the Lost Cause ideology continued to gain strength under the leadership of a new generation, until most southern whites came to believe that their history and the myth were identical [75—76].

By May 1864, the Fort Pillow affair became a matter of Congressional investigations, with many leaders from both Union and Confederate camps anxious to condemn Forrest simply on principle alone. Certainly those who had personally experienced his temper and knew of his volatile reputation could easily imagine him capable of a massacre. Somewhat surprisingly, one of the men who believed Forrest was not guilty of an intentional massacre was General Sherman, who by 1864 begrudgingly admired his troublesome adversary. Based on statements taken from many of his own men who had been taken prisoner by Forrest and attested that “he was usually very kind to them,

Okay, first of all, they don't "consider" Jefferson Davis racist, he was President of the Confederacy, his racism is not up for any sort of fucking debate. Despite the narrative of some Southern Revisionists, the Civil War was fought almost entirely on the issue of slavery. If you're the leader of the, "we think black people should be slaves" side of that war, then you're a racist — not "racist, question mark," not even "racist, period," but "racist, exclamation point" — racist!

As for punishing Confederate leaders, blacks may have sung about hanging Jeff Davis to a crab-apple tree but a black preacher came closer to capturing popular feelings: “O Lord, shake Jeff Davis ober de mouf ob Hell, but O Lord, doan’ drap him in!” Except for the confiscation of land, most freedmen saw little to gain by the punishment of ex-Confederate leaders; on the contrary, some feared that an aroused white populace would surely visit its rage on the most vulnerable targets—the newly freed slaves.

The 'plan of secession,' if any, and the purpose of secession, unquestionably, originated, not in Washington City, or with the Senators or Representatives of the South, but among the people of the several States, many months before it was attempted. They followed no leaders at Washington or elsewhere, but acted for themselves, with an independence and unanimity unprecedented in any movement of such magnitude. Before the meeting of the caucus of January 5, 1861, South Carolina had seceded, and Alabama, Mississippi, Florida, Louisiana, and Texas had taken the initial step of secession, by calling conventions for its accomplishment. Before the election of Lincoln, all the Southern States, excepting one or two, had pledged themselves to separate from the Union upon the triumph of a sectional party in the Presidential election, by acts or resolutions of their Legislatures, resolves of both Democratic and Whig State Conventions, and of primary assemblies of the people—in every way in which they could commit themselves to any future act. Their purpose was proclaimed to the world through the press and telegraph, and criticised in Congress, in the Northern Legislatures, in press and pulpit, and on the hustings, during many months before Congress met in December, 1860.

former Confederate leaders had begun to regain political power in the South, staging targeted and effective misinformation campaigns to unseat progressive Blacks like Francis who had managed to secure positions of influence during Reconstruction.

In a short essay called ‘Liberating Life: Women’s Revolution’, Öcalan (2013) outlines the core tenets of his sociological/historico-philosophical writings. Öcalan’s fundamental claim is that ‘mainstream civilisation’, commences with the enslavement of ‘Woman’, through what he calls ‘Housewifisation’ (2013). As such, it is only through a ‘struggle against the foundations of this ruling system’ (2013), that not only women, but also men can achieve freedom, and slavery can be destroyed. Any liberation of life, for Öcalan, can only be achieved through a Woman’s revolution. In his own words: ‘If I am to be a freedom fighter, I cannot just ignore this: woman’s revolution is a revolution within a revolution’ (2013). For Öcalan, the Neolithic era is crucial, as the heyday of the matricentric social order. The figure of the Woman is quite interesting, and is not just female gender, but rather a condensation of all that is ‘equal’ and ‘natural’ and ‘social’, and its true significance is seen as a mode of social governance, which is non-hierarchical, non-statist, and not premised upon accumulation (2013). This can only be fully seen, through the critique of ‘civilisation’ which is equally gendered and equated with the rise of what he calls the ‘dominant male’ and hegemonic sexuality. These forms of power as coercive are embodied in the institution of masculine civilisation. And power in the matriarchal structures are understood more as authority, they are natural/organic. What further characterised the Neolithic era is the ways through which society was based upon solidarity and sharing – no surplus in production, and a respect for nature. In such a social order, Öcalan finds through his archaeology of ‘sociality’ the traces of an ecological ontology, in which nature is ‘alive and animated’, and thus no different from the people themselves. The ways in which Öcalan figures ‘Woman’, serves as metaphor for the Kurdish nation-as-people (not nation-state). In short, if one manages to liberate woman, from the hegemonic ‘civilisation’ of ‘the dominant male’, one manages to liberate, not only the Kurds, but the world. It is only on this basis that the conditions of possibility for a genuine global democratic confederalism, and a solution to the conflicts of the Middle East can be thinkable. Once it is thinkable, then we can imagine a freedom to organise, to be free from any conception of ownership (of property, persons, or the self), a freedom to show solidarity, to restore balance to life, nature, and other humans through ‘love’, not power. In Rojava, The Autonomous Administration of North and East Syria, Öcalan’s political thoughts are being implemented, negotiated and practised. Such a radical experiment, which connects theory with practice has not been seen on this scale, ever before, and although the Rojava administration, the Democratic Union Party, is different from the PKK, they share the same political leader, Öcalan. Central to this experiment are commitments to feminism, ecology and justice.

Wars in general, and civil wars to a greater degree, have the effect of exacerbating class tensions, because the sacrifices of war are always distributed unequally, and the poor are hit hardest. North and South had staked so much on their class-based definitions of nationhood that it is no exaggeration to say that in the grand scheme of things, Union and Confederate leaders saw the war as a clash of class systems wherein the superior civilization would reign triumphant.

Knott County was riven by the terrible “Knott County War,” which raged for many years between the followers of “Cap” Hays and Clabe Jones. Hays had been a cavalry captain in the Confederate army and Jones a pro-Union, guerilla leader. When these two strong willed men resumed the war in Knott County most of the population enlisted in one faction or the other and in a pitched battle at McPherson Post Office (which later became Hindman, the county seat) a half-dozen men were shot to death. Old Clabe Jones was renowned in song as a “booger,” little less evil than the devil himself. When he was not feuding with the followers of “Cap” Hays he warred with “Bad John” Wright, his neighbor in Letcher County. This mountain baron was an ex-Confederate who was captured during the war and imprisoned in Ohio. He escaped and thereafter acquired a small fortune by repeatedly enlisting in the Union Army for the bounties which were paid. With his roll of “Yankee greenbacks” he returned to his Rebel unit, where he remained until the war ended. He and Hays were eventually able to decimate the Jones crowd and bring this war, at least, to a close.

N o middle ground remained, and Americans embraced war. Once conciliatory leaders became pro- war demagogues almost overnight. While Northerners reacted furiously to the seizure of federal installations by Confederates, Southern Unionists joined the secession movement. Bruce Levine writes, “Northerners greeted secession as a deadly assault upon their own rights, welfare and security. Secession leaders sought not to nullify a single law, but the results of an entire presidential election. Far worse, they intended to shatter a nation that was liberty’s last, best hope. That could not be tolerated.

For Stephen Douglas the attack on Fort Sumter brought an end to his efforts to bring about reconciliation. When the Little Giant heard about the attack and the statements of Confederate leaders, he rushed to Lincoln to offer his support. Douglas wrote of the meeting: “I heartily approve of your proclamation calling up 75,000 militia,” I told him. “Except that I would make it 200,000. You don’t know the dishonest purposes of these southern men as well as I do.” After a review of the strategic situation with the President Douglas continued, “Mr. President,” I said. “Let me speak plainly. I remain unalterably opposed to your Administration on purely its political issues. Yet I’m prepared to sustain you in the exercise of all your constitutional functions to preserve the Union, maintain the government, and defend the capital. A firm policy and prompt action are necessary. The capital of our country is in danger, and must be defended at all hazards, and at any expense of men and money. I speak of the present and future without reference to the past.

The UDC’s monument campaigns were always supported by a narrative that Confederate veterans fought nobly and that defeat did not erase the justness of their cause. These monuments also reflected the beliefs held by the Jim Crow generation—whites who regarded African Americans as second-class citizens and whose leaders sought to preserve the racial status quo through both legal and extralegal means. And if there were any doubts about the larger meaning and purpose of Confederate monuments within the context of the Lost Cause, the Daughters made it clear in the minutes of their meetings, in the essays they wrote, in the speeches they gave, and in the actions they took. Moreover, the men they selected to give speeches at monument unveilings or on Confederate Memorial Day, as they reiterated the message of honor and sacrifice, also furthered the Lost Cause narrative about slavery, the war, and Confederate soldiers as valiant heroes who not only fought to defend the South against an invading North but who withstood Reconstruction and became stalwart defenders of white supremacy, sometimes as members of the Ku Klux Klan.

As he reached the slight elevation he beheld the Confederate army sweeping down upon him. Their skirmish line fired at him, killing his orderly. He realized at last that he was in the presence of a hostile army. From that moment he did everything that mortal man could do to retrieve his fatal mistake. Wounded twice, several horses successively killed under him, chaos and defeat all around, yet his clear intelligence and steady courage stamped him a born leader of men.

When Lee heard of Jackson’s injuries, he sent his religious leader Chaplain Lacy to Stonewall with the message, “Give him my affectionate regards, and tell him to make haste and get well, and come back to me as soon as he can.  He has lost his left arm, but I have lost my right arm.

The Lost Cause's Confederacy of gallant leaders and storied victories in defense of home ground retains enormous vitality in recent artworks. "Happy Birthday General Lee" proclaims an advertisement for three prints tied to the 200th anniversary of the general's birth. Grant receives fewer such gestures, and his cause, which confirmed American nationalism and forced a redefinition of United States citizenship, has been reduced to little more than prints of a battle in Pennsylvania, a college professor who did well as a soldier, and a few thousand men who fought under green flags.

Jazz musician Miles Davis once said, “If somebody told me I had only one hour to live, I’d spend it choking a white man. I’d do it nice and slow.” bell hooks, a black professor of English at City College of New York who spells her name in lower case, once wrote, “I am writing this essay sitting beside an anonymous white male that I long to murder.” Demond Washington, a star athlete at Tallassee High School in Tallassee, Alabama, got in trouble for saying over the school intercom, “I hate white people and I’m going to kill them all!” Later he said he did not mean it. Someone who probably did mean it was Maurice Heath, who heads the Philadelphia chapter of the New Black Panther party. He once told a crowd, “I hate white people—all of them! . . . You want freedom? You’re gonna have to kill some crackers! You’re gonna have to kill some of their babies!” Another one who probably meant it is Dr. Kamau Kambon, black activist and former visiting professor of Africana Studies at North Carolina State University in Raleigh. In 2005, Prof. Kambon told a panel at Howard University Law School that “white people want to kill us,” and that “we have to exterminate white people off the face of the planet to solve this problem.” In 2005, James “Jimi” Izrael, a black editorial assistant for the Lexington, Kentucky, Herald- Leader, was on a radio program to talk about Prof. Kambon. Another guest mentioned other blacks who have written about the fantasy of killing whites, and Mr. Izrael began to laugh. “Listen,” he said, “I’m laughing because if I had a dollar for every time I heard a black person [talking about] killing somebody white I’d be a millionaire.” For some, killing whites is not fantasy. Although the press was quiet about this aspect of the story, the two snipers who terrorized the Washington, DC, area in 2002 had a racial motive. Lee Malvo testified that his confederate, John Muhammad, was driven by hatred of America because of its “slavery, hypocrisy and foreign policy.” His plan was to kill six whites every day for 30 days. For a 179-day period in 1973 and 1974, a group of Black Muslim “Death Angels” kept the city of San Francisco in a panic as they killed scores of randomly-chosen “blue-eyed devils.” Some 71 deaths were eventually attributed to them. Four of an estimated 14 Death Angels were convicted of first-degree murder. Most Americans have never heard of what became known as the Zebra Killings. A 2005 analysis of crime victim surveys found that 45 percent of the violent crimes blacks committed were against whites, 43 percent against blacks, and 10 percent against Hispanics. There was therefore slightly more black-on-white than black-on-black crime. When whites committed violence they chose black victims only 3 percent of the time. Violence by whites against blacks, such as the 1998 dragging death of James Byrd, is well reported, but racial murder by blacks is little publicized. For example, in Wilkinsburg, near Philadelphia, 39-year-old Ronald Taylor killed three men and wounded two others in a 2000 rampage, in which he targeted whites. At one point, he pushed a black woman out of his way, saying “Not you, sister. I’m not going to hurt any black people. I’m just out to kill all white people.

Whether pro or con, slavery was always the primary issue. Had the South not threatened secession since before there was a Union, since the earliest of the Continental Congress and Constitutional Convention, over this very issue? Had it not recurred in nearly every major national debate since then? Had not the arguments over its expansion and practices, the rights of owners, the return of fugitives, etc., spanned and punctuated every decade since, often multiple times? Had not the most prominent of southern leaders like Calhoun sounded the highest alert and direst threats repeatedly since the rise of abolition? For his part, Confederate Vice-President Alexander Stephens made it unmistakably clear what role slavery played for the newly-seceded South:

One of Satya’s first moves was to abolish stack ranking. He worked to reverse the traditional emphasis on rewarding the smartest person in the room, who dominates and pushes around others. He encouraged people to ask questions and listen—to be “learn-it-alls” not know-it-alls. He pressed people to live the One Microsoft philosophy, that the company is not to be “a confederation of fiefdoms” because “innovation and competition don’t respect our silos, so we need to transcend those barriers.” To support this new culture, Satya changed the reward system so that the superstars were people who worked across silos and teams to build products and services with pieces that meshed together well. And so that people deemed as superstars were those who helped others succeed in their careers. The backstabbers who’d flourished under Ballmer changed their ways, left the company voluntarily, or were shown the door.