Sociology For The South Quotes

The Catholic novelist in the South will see many distorted images of Christ, but he will certainly feel that a distorted image of Christ is better than no image at all. I think he will feel a good deal more kinship with backwoods prophets and shouting fundamentalists than he will with those politer elements for whom the supernatural is an embarrassment and for whom religion has become a department of sociology or culture or personality development.

Most human beings would have never been pained by the death of a human being if they had never seen a human being or pretending to be pained by that.

I grew up in the South Bronx in the ’80s, and in the mid-’90s was plucked from there and escorted to boarding school in pastoral Connecticut (Choate Rosemary Hall, Pomfret). In my years at school, and subsequently at college (Trinity, in Hartford), I never once heard the term “hipster.” Looking back, I think hipsters, yuppies, and preppies were the same thing

I know how easy it is to sound like a corny version of Noam Chomsky when talking about something like this, but in a country where millions of dollars are spent on nuclear weapons, corporate welfare, and many ridiculous things, doesn't it just make sense to take care of people first? As soon as we can make the South Bronx, Compton, Taos, and Astoria look like Beverly Hills I'll have no problem watching a guy orbit Mars.

De facto segregation, we tell ourselves, has various causes. when African Americans moved into a neighborhood like Ferguson, a few racially prejudiced white families decided to leave, and then as the number of black families grew, the neighborhood deteriorated, and "white flight" followed. Real estate agents steered whites away from black neighborhoods, and blacks away from white ones. Banks discriminated with "redlining," refusing to give mortgages to African Americans or extracting unusually severe terms from them with subprime loans. African Americans haven't generally gotten the educations that would enable them to earn sufficient incomes to live in white suburbs, and, as a result, many remain concentrated in urban neighborhoods. Besides, black families prefer to live with one another. All this has some truth, but it remains a small part of the truth, submerged by a far more important one: until the last quarter of the twentieth century, racially explicit policies of federal, state, and local governments defined where whites and African Americans should live. Today's residential segregation in the North, South, Midwest, and West is not the unintended consequence of individual choices and of otherwise well-meaning law or regulation but of unhidden public policy that explicitly segregated every metropolitan area in the United States. The policy was so systematic and forceful that its effects endure to the present time. Without our government's purposeful imposition of racial segregation, the other causes - private prejudice, white flight, real estate steering, bank redlining, income differences, and self-segregation - still would have existed but with far less opportunity for expression. Segregation by intentional government action is not de facto. Rather, it is what courts call de jure: segregation by law and public policy.

Like an earthquake, World War II had shaken and destabilized the nation’s racial system. After Black men had fought and died to save democracy and freedom, the hypocrisy of their treatment became more difficult for some white people to ignore, especially as Black people organized to do something about it. The key to the organizers’ success, Myrdal said, would be finding allies among those newly awoken white Americans. “The American Negro problem is a problem in the heart of the American,” he wrote. “It is there that the interracial tension has its focus. It is there that the decisive struggle goes on.” But Myrdal suffered a serious blind spot, as he later acknowledged: he largely ignored the structural inequality in the American North and West, failing to anticipate that many liberal white people would find it easy to criticize the South but difficult to accept change in their own communities. King would major in sociology at Morehouse, and he would go on to call out the hypocrisy of northern whites who explained away their own discriminatory systems of housing, education, employment, and law enforcement.

There is an excellent short book (126 pages) by Faustino Ballvè, Essentials of Economics (Irvington-on-Hudson, N.Y.: Foundation for Economic Education), which briefly summarizes principles and policies. A book that does that at somewhat greater length (327 pages) is Understanding the Dollar Crisis by Percy L. Greaves (Belmont, Mass.: Western Islands, 1973). Bettina Bien Greaves has assembled two volumes of readings on Free Market Economics (Foundation for Economic Education). The reader who aims at a thorough understanding, and feels prepared for it, should next read Human Action by Ludwig von Mises (Chicago: Contemporary Books, 1949, 1966, 907 pages). This book extended the logical unity and precision of economics beyond that of any previous work. A two-volume work written thirteen years after Human Action by a student of Mises is Murray N. Rothbard’s Man, Economy, and State (Mission, Kan.: Sheed, Andrews and McMeel, 1962, 987 pages). This contains much original and penetrating material; its exposition is admirably lucid; and its arrangement makes it in some respects more suitable for textbook use than Mises’ great work. Short books that discuss special economic subjects in a simple way are Planning for Freedom by Ludwig von Mises (South Holland, 111.: Libertarian Press, 1952), and Capitalism and Freedom by Milton Friedman (Chicago: University of Chicago Press, 1962). There is an excellent pamphlet by Murray N. Rothbard, What Has Government Done to Our Money? (Santa Ana, Calif.: Rampart College, 1964, 1974, 62 pages). On the urgent subject of inflation, a book by the present author has recently been published, The Inflation Crisis, and How to Resolve It (New Rochelle, N.Y.: Arlington House, 1978). Among recent works which discuss current ideologies and developments from a point of view similar to that of this volume are the present author’s The Failure of the “New Economics”: An Analysis of the Keynesian Fallacies (Arlington House, 1959); F. A. Hayek, The Road to Serfdom (1945) and the same author’s monumental Constitution of Liberty (Chicago: University of Chicago Press, 1960). Ludwig von Mises’ Socialism: An Economic and Sociological Analysis (London: Jonathan Cape, 1936, 1969) is the most thorough and devastating critique of collectivistic doctrines ever written. The reader should not overlook, of course, Frederic Bastiat’s Economic Sophisms (ca. 1844), and particularly his essay on “What Is Seen and What Is Not Seen.” Those who are interested in working through the economic classics might find it most profitable to do this in the reverse of their historical order. Presented in this order, the chief works to be consulted, with the dates of their first editions, are: Philip Wicksteed, The Common Sense of Political Economy, 1911; John Bates Clark, The Distribution of Wealth, 1899; Eugen von Böhm-Bawerk, The Positive Theory of Capital, 1888; Karl Menger, Principles of Economics, 1871; W. Stanley Jevons, The Theory of Political Economy, 1871; John Stuart Mill, Principles of Political Economy, 1848; David Ricardo, Principles of Political Economy and Taxation, 1817; and Adam Smith, The Wealth of Nations, 1776.

There were two sets of similar people arriving in Chicago and other industrial cities of the North at around the same time in the early decades of the twentieth century—blacks pouring in from the South and immigrants arriving from eastern and southern Europe in a slowing but continuous stream from across the Atlantic, a pilgrimage that had begun in the latter part of the nineteenth century. On the face of it, they were sociologically alike, mostly landless rural people, put upon by the landed upper classes or harsh autocratic regimes, seeking freedom and autonomy in the northern factory cities of the United States. But as they made their way into the economies of Chicago, Detroit, Cleveland, Milwaukee, and other receiving cities, their fortunes diverged. Both groups found themselves ridiculed for their folk ways and accents and suffered backward assumptions about their abilities and intelligence. But with the stroke of a pen, many eastern and southern Europeans and their children could wipe away their ethnicities—and those limiting assumptions—by adopting Anglo-Saxon surnames and melting into the world of the more privileged native-born whites. In this way, generations of immigrant children could take their places without the burdens of an outsider ethnicity in a less enlightened era. Doris von Kappelhoff could become Doris Day, and Issur Danielovitch, the son of immigrants from Belarus, could become Kirk Douglas, meaning that his son could live life and pursue stardom as Michael Douglas instead of as Michael Danielovitch. ... Ultimately, according to the Harvard immigration scholar Stanley Lieberson, a major difference between the acceptance and thus life outcomes of black migrants from the South and their white immigrant counterparts was this: white immigrants and their descendants could escape the disadvantages of their station if they chose to, while that option did not hold for the vast majority of black migrants and their children. The ethnicity of the descendants of white immigrants “was more a matter of choice, because, with some effort, it could be changed,” Lieberson wrote, and, out in public, might not easily be determined at all.

The United States could not win the war if blacks continued as sharecroppers down South. The South was not an important area either politically or economically as far as the internationalists were concerned. (“The white South,” Myrdal wrote, “is itself a minority and a national problem.”) It was important only as a source of much-needed labor, at a time when most white southerners concurred because they no longer needed them to chop or harvest cotton and considered migration a simple solution to their biggest social problem. The foundations which did the thinking for the internationalist ruling class quickly realized that that flow of labor into the factories of the industrial North was impeded less by the system of political segregation in the South than by what they would eventually term the de-facto housing segregation in the North, which meant, in effect, the existence of residential patterns based on ethnic neighborhoods. The logistics problem facing Louis Wirth and his colleagues in the psychological-warfare establishment was not so much how to move the black up from the South — the wage differential and the railroads would accomplish that — but rather where to put him when he got there. Northern cities like Chicago, Detroit, and Philadelphia were essentially an assemblage of neighborhoods arranged as ethnic fiefdoms, dominated at that time by the most recent arrivals from Southern and Eastern Europe as well as the Irish and Germans. As Wirth makes clear in his sociological writings, any group that has this kind of cohesiveness and population density had political power, and the question in his mind was precisely whether this political power was going to be used in the interests of the WASP ruling elite, who needed these people to fight a war that had nothing approaching majority support among ethnics of the sort Wirth viewed with suspicion. This group of “ethnic” Americans posed a problem for the psychological-warfare establishment because it posed a problem to the ethnic group that made up that establishment. This group of people constituted a Gestalt - ethnic, Catholic, unionized, and urban - whose mutual and reinforcing affiliations effectively removed them from the influence of instruments of mass communication which the psychological-warfare establishment saw as critical in controlling them. If one added the demographic increase this group enjoyed — as Catholics they were forbidden to use contraceptives — it is easy enough to see that their increase in political power posed a threat to WASP hegemony over the culture at precisely the moment when the WASP elite was engaged in a life-and-death struggle with fascism. It was Wirth’s job to bring them under control, lest they jeopardize the war effort.

The rule was historically used as a tool of subjugation. If a society was going to keep blacks and whites “separate but equal” as declared by the infamous Jim Crow laws in the segregated South and antimiscegenation laws (which barred interracial marriages) that at one point existed in thirty-eight states across the country, then rules were needed to determine who would fall on each side of the stark line dividing privilege from oppression.

The most obvious explanation for explaining black-white inequality, especially historically, is racism and discrimination. African Americans first arrived in the United States in large numbers in colonial times via the slave trade and were heavily concentrated in southern states, such as South Carolina and Mississippi, where they often worked on plantations. They had few rights and could be bought and sold at will, meaning that families were frequently broken up at the discretion of their owners. Each state had its slave code that regulated the relationship between the slave and owner. The South Carolina slave code, for example, stated, among many provisions, that no slave should be taught to write and that slaves were forbidden to leave the owner’s property unless accompanied by a white person or by permission. Masters who killed their slaves without justification were subject to a fine, but all types of punishments (including those leading to the death of slaves) for infractions were allowed.

The lessons for sociologists of education that I draw from my comparison of the UK and South African cases are (i) that it is important to make explicit the ways in which sociological knowledge can claim a degree of objectivity, (ii) that there are important conditions which make the creation of such knowledge possible, and (iii) that attempts to undermine such conditions must be resisted.

Bestowing upon men equality of rights is but giving license to the strong to oppress the weak. It begets the grossest inequality of condition.

Yes, everything begins in the human heart. But the human heart is not vacuum-packed. The pulsebeat from any breast, however armored, is felt, not just in private contract-"doomed commitments"- between private persons, but in Selma, in Haight-Ashbury, in Vietnam, in South Africa, in East New York. Reports from those locations are also reports from the heart.

I still sometimes encounter readers from the South who speak to me of the book's impact on them when it first fell into their hands in an Istanbul shantytown, a Greek port, the slums of Madrid, Damascus or Bombay. In these different places the book had an intimate address. It was no longer a sociological (or even political at the first degree) treatise but, rather, a little book of life stories, a sequence of lived moments — such as one finds in a family photo album. [From the Preface]

But Myrdal suffered a serious blind spot, as he later acknowledged: he largely ignored the structural inequality in the American North and West, failing to anticipate that many liberal white people would find it easy to criticize the South but difficult to accept change in their own communities. King would major in sociology at Morehouse, and he would go on to call out the hypocrisy of northern whites who explained away their own discriminatory systems of housing, education, employment, and law enforcement.

Thank you, South Fucking Africa. What was it with those people? They’d been a typical Third World country in so many ways, enslaved and oppressed and brutalized like all the others. Why couldn’t they have just thrown off their shackles in the usual way, embraced violent rebellion with a side order of blood-soaked retribution? What kind of crazy-ass people, after feeling the boot on their necks for generations, struck back at their oppressors with—wait for it—reconciliation panels? It made no sense. Except, of course, for the fact that it worked. Ever since Saint Nelson the S’Africans had become masters at the sidestep, accommodating force rather than meeting it head-on, turning enemy momentum to their own advantage. Black belts in sociological judo. For half a century they’d been sneaking under the world’s guard, and hardly anyone had noticed.

As such, it neither contradicts the important political reasons for waging a legal war on segregation nor mitigates current studies that substantiate the sociological reasons for continued maintenance of desegregated environments.

Farming is the recreation of great men, the proper pursuit of dull men.

The profound meanings of the colors is something that was an integral part of all the ancient civilizations of Mesopotamia, Egypt, Greece, China and Tibet, as well as the traditional cultures of the Native American Indians, and even the medieval Europeans. For all those thousands of years, symbolic colors functioned as basic building blocks in the world view of most of the religions on Earth. For all those thousands of years. the colors of the cardinal directions (North, East, South, West), and the colors of the primary elements (Fire, Air, Earth, Water) were filled with cosmic significance. When these people chose a color to wear around their finger or their neck, they were not trying to look attractive; they were trying to enter into closer communication with the divine spirits of the universe. During the 16th and 17th centuries, an enormous change took place in European civilization. The consciousness of modern times began to be born. Art, science, philosophy, religion had been intimately interrelated aspects of each other. Now they began to go their separate ways. All walks of life shifted away from an unquestioning belief in the transcendent promise offered to the entire community of the faith-promise offered to the entire community of the faithful in 'Heaven Above', and began to concentrate on the more certain, the more immediate reality that each person could experience right here on earth. This new sociology may be characterized as 'Institutionalized Industrialism.' It is a cultural system that integrates the psychologically consonant principles of religious protestantism, economic capitalism, political democracy, and aesthetic single-point perspective. his new psycho-social system - this new consciousness - is the one that continues to describe most of the Western world.

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