Crackers Status Quotes

On Atheism – If people continue to think of atheism as a kind of religion, then I demand all the perks that real religions get. I want to build big empty buildings where like-minded people can gather once a week to debate a non-existent deity. I want tax-exempt status. I want real food, not cheap wine and crackers. I want a rocking band. I want altar men! Not altar boys—altar MEN—and I want them to look like the chain-clad guy who hands an envelope to RuPaul at the beginning of “To Wong Foo, Thanks for Everything! Julie Newmar”.

For abolitionists, who advocated the immediate emancipation of all slaves, and free-soilers, who simply opposed the spread of slavery into the western territories, the existence of such a group proved the destructive effect of slavery on social morals and human industry and the inordinate economic power of the planter elite. It also served as an implicit warning of the disastrous consequences of the spread of slavery into nonslaveholding regions and its debilitating effect on the work ethic of otherwise stalwart white farmers. For slave-holders, particularly those at the apex of southern society, the idleness of rural working-class whites justified the “peculiar institution” and made clear the need for a planter-led economic and social hierarchy. Planter D. R. Hundley wrote, for example, that “poor whites” were “the laziest two-legged animals that walk erect on the face of the earth . . . [and exhibited] a natural stupidity or dullness of intellect that almost surpasses belief.” To abolitionists and proslavery ideologues alike, therefore, southern poor whites utterly lacked industry, intelligence, social propriety, and honor, the essential ingredients for political and social equality and thus should not be trusted with political decision-making.7 Northern and southern middle- to upper-class commentators perceived this class of people as so utterly degraded that they challenged their assertion of “whiteness,” the one claim southern working-class whites had to political equality, “normative” status, and social superiority to free and enslaved blacks. Like Byrd and the author of “The Carolina Sand-Hillers,” journalists and travel writers repeatedly compared “poor whites” unfavorably to other supposedly inferior people of color, be they enslaved blacks, Indians, or even Mexican peasants. Through a variety of arguments, including genetic inferiority, excessive interbreeding with “nonwhites,” and environmental factors, such as the destructive influences of the southern climate, rampant disease, and a woefully inadequate diet, these writers asserted that “poor whites” were neither truly “white” nor clearly “nonwhite” but instead, a separate “‘Cracker’ race” in all ways so debased that they had no capacity for social advancement. This attitude is clear in an 1866 article from the Boston Daily Advertiser that proclaimed that this social class had reached depths of “[s]uch filthy poverty, such foul ignorance, such idiotic imbecility” that they could never be truly civilized. “[T]ime and effort will lead the negro up to intelligent manhood,” the author concluded, “but I almost doubt if it will be possible to ever lift this ‘white trash’ into respectability.”8 Contempt for working-class whites was almost as strong among African Americans as among middle-class and elite whites. Enslaved African Americans invented derogatory terms containing explicit versions of “whiteness” such as “(poor) white trash” and “poor buckra” (a derivative form of the West African word for “white man”). Although relations between slaves and non-elite southern whites were complex, many slaves deeply resented the role of poor whites as overseers and patrol riders and adopted their owners’ view that elite southern planters were socially and morally superior. Many also believed that blacks, enslaved and free, formed a middle layer of social respectability between the planter aristocracy at the top of the social system and the “poor whites” at the bottom. The construction of a “poor white” and “white trash” social and cultural category thus allowed black slaves to carve out a space of social superiority, as well as permitted the white planter elite to justify enormous economic and social inequality among whites in a supposedly democratic society.9

Yet moods are more than a summary readout of the status quo—they set the stage for specific emotional behaviors. Most of us have experienced a situation in which an irritable mood made it easier for a minor slight to trigger an outburst of rage, or when an anxious mood made us so jumpy that just a few strange noises in the night provoked full panic and terror.24 Confirming scientists’ intuitions, controlled experiments find that an anxious mood narrows the focus of attention to threats. When anxious subjects are shown happy, neutral, and angry faces on a computer screen, their attention is drawn to the angry faces signaling a potential threat.25 Conversely, good moods broaden attention and make people inclined to seek out information and novelty.26 In one study, participants in good moods sought more variety when choosing among packaged foods, such as crackers, soup, and snacks.27 Moods have the power to influence behavior because they have such wide purchase on the body and mind. They affect what we notice, our levels of alertness and energy,28 and what goals we choose. Finally, once a goal is embarked upon, the mood system monitors progress toward its attainment. It will redouble effort when minor obstacles arise. If progress stops entirely because of an insuperable obstacle, the mood system puts the brakes on effort.29 Experiments have successfully tested the idea that negative mood mobilizes effort when tasks become challenging. When participants are put in a negative mood and subsequently are given a difficult task to perform, they can be expected to show a larger spike in blood pressure, a key index of bodily mobilization. Yet if the task is made significantly more difficult, to the point that success is no longer possible, participants no longer demonstrate the sharp spike, a sign that the mood system de-escalates effort for impossible (or seemingly impossible) tasks.30

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On Atheism – If people continue to think of atheism as a kind of religion, then I demand all the perks that real religions get. I want to build big empty buildings where like-minded people can gather once a week to debate a non-existent deity. I want tax-exempt status. I want real food, not cheap wine and crackers. I want a rocking band. I want altar men! Not altar boys—altar MEN—and I want them to look like the chain-clad guy who hands an envelope to RuPaul at the beginning of To Wong Foo, Thanks for Everything! Julie Newmar.