Monday, March 31, 2014

Black Jeopardy

http://www.huffingtonpost.com/2014/03/29/snl-black-jeopardy-louis-ck-video_n_5057305.html


I came across this video on SNL last week and I feel it somewhat ties into our discussions throughout the semester about cultural appropriation.  It is definitely a funny video, but is that humor justified?  The video carries a variety of implications and raises several questions.  What does it mean for a white person to study African Americans in academia?  What does it mean to be black in the 21st century?   Is there another civil rights movement looming for African-Americans in the near future?

First, what does it mean for a white person to study African Americans in academia?  There has been an incredibly insightful set of resources that have emerged over the last half-century about African-American history, culture, and politics.  Some of these scholars have been white and some have been black and some have been of other races and ethnicities.  Academic literature is raceless much in the same what that the airwaves of the 1950s were raceless.  Until you look up a picture of the writer or the singer, who is to say what color their skin is.  For example, of the six professors that make up the core of the Rhodes Africana Studies Department, Kendra Hotz, Luther Ivory,  Leigh Johnson, Susan Kus, Charles McKinney, Robert Saxe, Katheryn Wright, only two are black. What does it mean for someone to be an expert in a field outside their cultural, racial or ethnic background?  What does it mean for a white student at Rhodes to be an African-American studies minor/major?  I remember seeing a skit between a black student and white student over whether or not the black student was an African-American studies major.  To what extent should African-American studies become its own entity and to what extent should it be assimilated into “mainstream” curriculum?


On a second note, the video seems to ridicule an underclass African American culture and the idea that blacks are social people, gossipy, and skeptical of white people.  Jeopardy topics range from “pssssh!” to “White People” to “That Girl” with no acknowledgement to “African-American history” like the white contestant desires.  Yet, 3 of the 4 characters are black.  Furthermore, what does being “black” really entail?  Why does the host suggest that the topics are “all we have to work with?”  Similarly as above, the clip raises the question of who has the right to black culture.  Are whites allowed to laugh at jokes made by people of a particular sub-group knowing full well that making the same them joke themselves would have led to a CNN scandal?  Aside from whites being the majority, I think this ambiguity of cultural ownership is what lead to cultural appropriation.  The mainstream would rather incorporate the “popular” things of a sub-culture in order to be politically correct, in other words, that which makes the mainstream most comfortable.

Tuesday, March 25, 2014

The Economics of Desegregation

The Economics of Integration

            In Charlotte where I am from, the desire for economic gain by Charlotte’s white business class contributed to a peaceful social revolution in the early 1960s.  The city was a divided place after World War II.  Some reports have the city as being among the most racially segregated cites in the nation (Griffin 82).  “It was not a liberal city with a passion to integrate; on the contrary, there was a simple civic pride that was fundamentally…conservative in its concern for social order.  But there were leaders who understood that order was threatened by absence of progress, and they were determined to see that Charlotte did not come apart” (Gaillard 23).  Blacks began boycotting major businesses in the city.  As a developing city, creating a stable industry was important.  Black activist Charles Jones said that “Charlotte, wanting to be the banking center of the South, finally gave in to losing money.  The Committee on Community Relations decided to make things happen in order to get the city back in the [black]” (Lessons).  In that aspect they were very successful as Charlotte now is considered by most the banking capital of the South.  The same held true for hotels, department stores, and restaurants.  The social order and profit were a higher priority than one’s racial presumptions. 
            I wonder if the same was true in Memphis.  Green reports that one of the many grassroots movements in Memphis was the “Stay Away from Downtown Days” campaign, in which “supporters would boycott downtown stores and theatres on Mondays and Thursdays” (Green 235).  The intent here seems to be to encourage integration on economic grounds.  If these businesses entered the red on Mondays or Thursdays, they may have been quick to desegregate.  Green reports that it only took one year of sit-ins and protesting before “downtown businesses began to desegregate” (Green 237).   In a city like Memphis it is hard to believe that century’s worth of hostility and discrimination would abruptly shift overnight.  Thus, I think that many of Memphis’ businesses made the decision to desegregate to both maintain a peaceful social order and to ensure their own economic well-being.  Do you think there were any other factors outside of economic or moral considerations?


Gaillard, Frye.  The Dream Long Deferred:  The Landmark Struggle for Desegregation in Charlotte, North Carolina.  2 Ed.  Columbia:  University of South Carolina Press, 1988.

Green, Laurie B.  Battling the Plantation Mentality.  Chapel Hill:  University of North Carolina Press, 2007.

Griffin, Willie J.  An Indigenous Civil Rights Movement:  Charlotte, North Carolina, 1940-1963.  Thesis Paper.  Morgan State University.  1996


Lessons from the Lunch Counter.  Dir. Crump, Steve.  WTVI Charlotte, 2004.

Sunday, March 23, 2014

Rhodes and Memphis' (Dysfunctional) Relationship

During the student presentation last week, a question was raised that I found to be particularly interesting, which was, "what does a college owe to its city and what does its city owe to it?" I think this question is particularly vital for a Rhodes student to consider, since the relationship between Rhodes and Memphis is certainly an interesting one.

Since I came to Rhodes in 2010, I feel that I have been taught by the college, even since I visited as a high schooler, that Rhodes believes it is the obligation of the students to give back to the community, because Memphis has given so much to Rhodes. In its culture, service opportunities, and welcoming nature regarding job opportunities and more, Memphis has given quite a bit to the students at Rhodes College over the years. Rhodes also is very proud of its national recognition of generally being extremely service oriented and dedicated to volunteer work as a whole.

With that being said, the history of Rhodes and its strained relationship with Memphis cannot be ignored. Even as recent as my freshman year in 2010 (and still today), I have heard comments about the campus being a "bubble," and being protected by remaining "within the gates."

The metal fence that borders the property of our campus seems to be a hot topic of discussion regarding Rhodes' relationship with Memphis. Questions like this are frequently brought up: Is the fence really necessary? Is it really just a security measure, or does it represent something more? Does it point to exclusivity and create an environment that suggests we must remain separate from the rest of the city? No matter how much service work Rhodes students may do, we still always come home to the safety of our little bubble within the fence each night, continually isolated from the realities of the city we call "home."

This year particularly, I have felt very much like I have personally been spending a lot more time in the city rather than on campus and have been immersing myself in the Memphis culture. After last week's discussion though, I realized that my small amount of exposure to the city, and pride in volunteer and service work, may in fact, be just another bubble I have been putting myself in. Iris' insight to the incidents of blatant racism that still happen on this campus that we don't hear about very often really hit home, and made me wonder how far this campus has actually come regarding diversity and tolerance.

Overall, I think Rhodes has come a long way since the Southwestern at Memphis days, when the school was notorious for staying separate, and frankly, staying white. At the same time though, I do still see much room for improvement at our school to continue integrating with the city, and at the same time, looking within the gates as well, for how we can continue promoting respect and tolerance between the many different cultures, religions, and races, that make up our student population today.

Thursday, March 20, 2014

Nazi-Themed Party in MN

            Since in class today we touched on the topic of Old South and the implications of reenacting sensitive history subject matter, I figured these articles about a private Christmas dinner party would be relevant.  Gasthof Zur Gemutlichkeit, a German restaurant in Minneapolis, was recently blasted by media and commentators because it hosted a WWII themed dinner party in which the guests wore Italian, American, and SS soldiers’ uniforms as well as hung Nazi flags and gave staff t-shirts featuring swastikas.  Photos leaked by staff members alerted the community to the controversial affair.
            Jewish community members expressed their dissatisfaction with the restaurants choice: “Glorification and/or celebration of Nazi Germany and its military would appear to be incongruous with the nature of a family restaurant and its surrounding neighborhood,” said Steve Hunegs – Executive Director of the Jewish Community Relations Council of Minnesota and the Dakotas.  Other organizations stated that they would help the restaurant find more appropriate ways to honor Minnesota veterans.
            Scott Steben, member of the private party, assured, “By no means do we glorify the edicts of the Third Reich…I understand the sensitivity of the subject matter and everything but it did occur and it is history.”  Steben also assured the Star Tribune that all members of the party were history buffs who had been screened with extensive background checks to assure that they are not affiliated with neo-Nazis or ‘political racists.’  The group, WWII Historical Re-enactment Society Inc., maintains that they do not support, nor glorify the ideologies expressed by Hitler and his followers, but they wish to educate about a period of history.    
            The owner of Gasthof Zur Gemutlichkeit, Mario Pierzchalski, defends his choice in allowing the Re-enactment Society to rent his restaurant.  From his point of view, if the members did nothing against the law, it was not his place, or anyone else’s, to step in and punish them.  The article appeared on my newsfeed with the caption “I will never eat there again!”  The owner did not believe that the group had any ill intentions either.  This calls to mind what Professor McKinney said in class: if there’s a restaurant called the “Kozy Korner Kitchen,” what is the community responsibility/reaction towards said restaurant? What is our duty similarly towards Old South?

links:


The comments on the City Pages blog are very interesting to read as well.

Saturday, March 8, 2014

Pharrell Embodies Modern Day Racial Controversies in Music Industry



The other day when I was driving home from school, I was listening to a local radio station. The radio host was an African American female and she was discussing Pharell's new album, G I R L, specifically the album cover. The album cover features Pharrell surrounded by beautiful women, which seems normal for a typical cover in the music industry today, but there is just one problem: none of the women are African American, the radio host explained.

When I got home, I Googled the album and several articles came up addressing the same observation that the radio host brought up. I was surprised that this was such a controversy, especially considering that Pharell himself, is African American. Were these articles trying to accuse Pharrell of being racist against his own race? I was confused.

So was Pharrell, apparently. In his responses to these criticisms about the lack of diversity included on his cover, Pharrel commented on how unbelievable it was that he even had to discuss racial issues regarding his music in 2014. He also said that while she is light-skinned, one of the women included on the cover is in fact, African American.

It made me wonder why critics were so concerned with this album cover. What was the point of bringing this up and ultimately, what was their claim? I happened to agree with Pharrell on this one; this is clearly not a situation where African American women are being wrongfully discluded (or discluded at all).

Regardless of the pettiness of this particular situation, I found it to be extremely interesting that debates over race and music are so prevalent in modern society. It was first hand evidence of what Professor McKinney continues to point out, which is that the Civil Rights movement is not a short period of American history that happened and is now over. Instead, it is an ongoing aspect to American culture that continues to be embedded in our modern society, no matter how far we have come from blatant discrimination.

I also think this goes to show that music is not just what we hear; its a matter of what we see too. When an artist is African American, they have different expectations from the public for instance, to include other African Americans on their album covers, than those of white artists. Race so clearly is an issue of the past in the American music industry, and continues to be a factor in our interpretation of music today, especially in the hip-hop/rap genre.

Here is a link to one of the articles I found: http://theboombox.com/pharrell-girl-album-cover-racial-controversy

Image credit: http://www.bing.com/images/search?q=pharrell+new+album&FORM=HDRSC2#view=detail&id=FC85196605E147561C33E2247ADAE84F4DA39744&selectedIndex=0

Friday, March 7, 2014

Talkin' 'bout race

This flyer was posted all around campus a little over a month ago. If you look closely, there are still remnants of the flyers in certain corners of the campus.

Last semester, a staff and faculty led discussion on race sparked a lot of discussion among students. The results of the Student Climate Survey, student-led discussion Addressing Race Relations on Rhodes Campus, and the BSA Town Hall closely followed. Every year we have discussion regarding race. The faces and stories are new, but the underlying issue is still there. From the BSA Town Hall, I was able to truly understand how and why students are tired of these discussions. In all events, racial profiling was brought up and was identified as a growing concern. Racial profiling is a problem outside of the gates, we know that. However, I don't think that students were aware that racial profiling on Rhodes campus is as big a problem is it today. Students in the discussion addressed that Campus Safety isn't the only one groups that profiles as experiences of profiling extended to students as well. One of the most disheartening testimonies expressed at the discussion was that of one first year student (black male) who recounted the 3 times that he was questioned by Campus Safety regarding his activity on campus. As a Rhodes student, he showed his Rhodes ID and on one occasion even pointed to the Rhodes shirt he was wearing. This student's story was the first testimony shared, that evening. It was powerful and it facilitated other students to speak up. Students of all races were present at the event but not all voices were heard. There was an under-representation of international students present which is a voice I feel is continuously under-represented. The goal for the evening was to share experiences of race on campus. While only 2hrs were allotted to the event, many felt the need to stay longer. Throughout the evening some demands were made and there was a brief discussion at the end of the night. Some demands and concerns were expressed, but not concrete goals were made.     

As many students at the BSA Town Hall voiced, there is talk, but no action.

As a member of the student-led discussion on race, I am eager to see what students are interested in doing and actions the student body is willing to take in order to move on from discussion into action. I have my own ideas and demands and I am also interested in others' opinions as to what should be other demands. Because I do agree. Discussions have taken place. To a certain extend we have aired our grievances and now it is time to act. I'm also interested in the response not only from the administration but from students that are unaware of race relations experienced by Rhodes students.

Memphians part of the South Main Trolley Night arrests outside K'PreSha boutique partnered with Memphis United to create a series of events which included a Town Hall, march, cypher outside City Hall, and music event to recap the day's actions. The S Main arrests and events and coalitions created afterwards show the determination that Memphians have towards not only discussing profiling but actions and steps to address this in the city. As a student interested in addressing race relations on Rhodes campus I am interested in seeing how both issues unfold in months to come.  

Article on South Main cypher arrests:
http://www.memphisflyer.com/CallingtheBluff/archives/2013/10/30/knowledge-nick-speaks-on-trolley-night-cypher-incident

Cypher outside City Hall as part of a Memphis United action:
http://www.youtube.com/watch?v=cGfP8YrGJ9E

Madam C. J. Walker


            After reading the posts on the blog about society’s notion of beauty and how it is unfair to black women, I could not help but think of Madam C. J. Walker. Born Sarah Breedlove in Louisiana, she became both the first African-American and first woman to become a millionaire through her own efforts. Madam C. J. Walker was a cosmetic pioneer that made her fortune by making products aimed at black women. She understood that there were differences in the type of beauty care that white women and black women required, and so she catered to black women using her own home remedies and products.
Madam C. J. Walker worked very hard to sell her product and aggressively marketed it. Her work ethic can be summed up by her quote about herself: “I am a woman who came from the cotton fields of the South. From there I was promoted to the washtub. From there I was promoted to the cook kitchen. And from there I promoted myself into the business of manufacturing hair goods and preparations. I have built my own factory on my own ground.” Compared to today’s cosmetic products that attempt to appeal to all women, Madam C. J. Walker focused on providing her specific clientele with a superior product. Black women responded positively to this approach, as they were very happy that there was a product that appealed to their needs specifically. They did not have to use the other cosmetic products that had little effect for their specific complaints.
Although Madam C. J. Walker made such a large impact on the cosmetic world, why do you think that the products released today are so unfair to black women? Although they attempt to include everyone, it seems that beauty products and society’s notion of beauty both tend to favor fair-skinned women. How do you think Madam C. J. Walker’s cosmetic legacy survives today? Moving on from strictly her cosmetic innovations, how do you think her work ethic and success affected black women and women in general?

FNL: Black Eyes and Broken Hearts

Is blatant racism dead?  Is it a topic to be avoided at all costs?  Not according to the hit TV series starting in 2006 Friday Night Lights, which featured an episode that addressed this topic entitled “Black Eyes and Broken Hearts.”  For those of you who have not heard of the show, FNL is about a small-town Texas football team (the Dillon Panthers) with plenty of teenage angst and drama.  Having previously hinted at the theme of racism, this episode brings the topic out into the open when one of the assistant coaches is construed by a newspaper as saying black players are meant to run the ball and tackle because they are animalistic, while white players make better quarterbacks because they are more strategic.

In response to the comments, the African American players all quit the team and threaten to do so until the coach who said the remarks was fired.  This caused a major town controversy (not because of the racism factor) because the needed to win the next came to qualify for State.  Many of the citizens of Dillon felt that though the comments of the coach were wrong, the black players were betraying the town by ruining their chances at State for the first time in many years.  The episode does not go quite the way I thought it would.  The head coach – after much internal debate decides that he will not fire the assistant coach because he believes that the assistant coach did not mean his words.  The assistant coach is old – old enough to have been around during the times of segregation and who did not know how to respond to the comment on how the panthers had not had an African American quarterback ever in a politically correct fashion.  The head coach believed that he would be firing someone very good at his job for making a stupid mistake. 

After hearing the head coach’s decision, the black players choose to rejoin the team at the last minute making it to the bus before it leaves for the game.  The game itself is filled with racism, as it appears the Panther’s opponents use unnecessary roughness against the African American players with the referees doing nothing about it.  With a close call, the Panthers are able to cinch the victory, much to the rage of their opponent.  In fact, the other town is so upset that their Sheriffs follow the Panther’s bus and pull it over late at night on their way home.  The officers say they are looking for Smash (the African American captain on the team), saying he committed some bogus charge.  The Sheriffs will not let them pass and insist that if Smash does not leave the bus they will go inside it and drag him out.  It is the assistant coach (the one who previously made the racist comments) makes a stand, blocking the bus door saying that if they did not have a warrant there would be no way that they would be getting on the bus or that Smash would be getting off of it.

I thought this story had a lot to due with current issues of racism.  What is intentional and unintentional racism, and what are the ethics for policing it?  Should what the assistant coach have been forgiven as he truly did care for the boys he coached? What other issues does this episode bring up?


and on a side note: should football really be this big in Texas?

Segregation in the Greek System


While school desegregation occurred decades ago, there are still some traditionally white institutions that discriminate based on race. Last fall at the University of Alabama, two young African-American women were not given bids to any of the sixteen traditionally white sororities on campus. The girls had high GPAs and came from influential families. Members of some of the sororities were quoted in the Crimson White (The University of Alabama’s student newspaper) as saying that they wanted to give the girl a bid. However, the alumni of many of the sororities threatened to cut funding to the organizations if the girl was allowed to join. The girls from the sororities also went on record and said that there would have been no issue if the girls were white and that there would have been a dogfight between sororities to recruit these girls. The school’s president Judy Bonner had to step in last fall and make a change. Since that occurred, there has been a slight increase in minority members in white Greek organizations.
I understand that there are many Greek organizations at other schools that accept members based on their merit and not because of their race, but Greek organizations have always been predominantly white since their inception. In order to make these types of organizations for black students, the National Pan-Hellenic Council began creating them in the early 1900’s. However, these organizations are still separate from the customary notions of Greek societies.
The articles I read about the discrimination in the Greek system at Alabama raised questions to me about the state of Greek organizations in America. Why are these organizations still so segregated? The separation between white organizations and black organizations reminds me of a separate but equal system. Also, quotes from current members of the sororities made it seem as though they were accepting of the girls and actively wanted them as one of their sisters. The problem arose from their alumni. It is important to consider, however, that there are many schools where this is not an issue. At Rhodes for example, there is definitely diversity in the Greek organizations. I think this issue will change in the future when the alumni that still carry racist ideals are no longer in power and are instead replaced by people that are more accepting. What are your thoughts on this issue?

Changing the name of the Tennessee Human Rights Commission to the Tennessee Affirmative Action Commission


Earlier in the semester, the Tennessee Human Rights Commission was hosted by Rhodes College to give a public report on the stance of issues of interest to the TNHRC and Tennesseans. Among these topics were: violence against women, civil rights abuses faced by people experiencing homelessness, discrimination facing minorities and people with disabilities, discrimination and underemployment concerns facing Tennesseans, and challenges faced by undocumented youth in TN. This forum showed that it does not have one specific focus that is takes on the issues concerning Tennesseans.

A letter published in The Tennessean by a past chairman of the Tennessee Human Rights Commission explains how problematic it would be to change the name to the Tennessee Affirmative Action Commission. The title itself is misleading and would cause much controversy as it implies that that [Affirmative Actions] is its one true mission. The TNHRC does enforce anti-discrimination laws in employment, housing, and public accommodations but it does enforce affirmative action.

Over the past 50 years, the TNHRC has increased its visibility by partnering with the US Equal Employment Opportunity Commission and the US Dep’t of Housing and Urban Development which allows the commission “to enforce Title VII of the Civil Rights Act, the Age Discrimination in Employment Act, the American with Disabilities Act and the Title VIII of the Fair Housing Act.” The conclusion made by Mr. Wiggins, leads to some interesting discussion behind the motives of SB2054.

Would changing the name of the Tennessee Human Rights Commission to the Tennessee Affirmative Action Commission lead to a reduction in funding? Would there be a change in case reporting? Naming and branding make a big difference. We know that Affirmative Action is a highly controversial topic—why change the name and restructure the way the members of the commission are appointed? There are many sections of SB2054 that are problematic, the main one being the name change of the commission.




The Help

I’m sure all of you have been exposed to Kathryn Stockett’s controversial book, The Help. Whether you read the book yourself, saw the movie, or have only heard the name, it is pretty obvious that it was written about African American maids and nannies in white households. The book has been positively received in some circles for the way it depicts the characters. In a New York Times article, the author stated “it is not the black maids who are done a disservice by this white writer; it’s the white folk.” I think they were surprised that a book depicting the true nature of many white, middle-class citizens in the 1960’s could have been written by a white author that grew up in Jackson, Mississippi. The article continues in this same vein when describing the characters. There is the monstrous, Mrs. Hilly, the racist leader of the Junior League. There is also Mrs. Hilly’s foil character, the maid named Aibileen, or “the loveliest character.”

When I first read the book, I did not initially think about possible negative impacts. There was an upbeat ending when Skeeter’s own book, filled with stories from Jackson’s maids was published. Upon reflection, and research, I began to notice all of the shortcomings of the novel. Yes, the maids Aibileen and Minny are depicted as strong women, but the true protagonist is Skeeter, the white journalist. The Association of Black Women Historians brought further issues to light. They believe that “despite the efforts to market the book and film as a progressive story of triumph over racial injustice, The Help distorts, ignores and trivializes the experience of black domestic workers.” The association provided clear examples for their disappointment, like Stockett’s “use of ‘black’ dialect, her nearly uniform portrayal of black men as cruel or absent, and the lack of attention paid to the sexual harassment that many black women endured.” For these women, Stockett provided only one facet of the complicated lives of southern maids.
           
Yesterday in class, Professor McKinney brought up the fact that many children and families claimed to love their domestic workers when they did not know anything personal about the women. I think The Help provides evidence for that notion. Stockett relates the book back to her own childhood and her own caretaker. She tries to write about these women like she truly knows them, but instead she shows her ignorance. What are your thoughts on the book and the movie?

http://www.nytimes.com/2009/02/19/books/19masl.html

http://insidemovies.ew.com/2011/08/11/black-women-historians-come-out-against-the-help/

Taking Back our ________


In this case, the fight is over textbooks.



A few weeks ago, I attended a Know Your Rights workshop at the Memphis Islamic Center led by some friends who now work for the American Civil Liberties Union of Tennessee and the American Center for Outreach. Most of the workshop was focused on religious rights and how to protect them in the workplace, at school, and how to interact with law enforcement. Overall, it was a very interesting and informative workshop. As a non-Muslim I wasn’t aware of the interactions that many of our brothers and sisters face, not just in west TN, but across Tennessee.



One of the most eye opening parts of the workshop was the legislative update in which I was informed about a textbook censorship bill sponsored by Senator Mike Bell (R-Riceville). SB1602, as introduced, would restructure the textbook commission and the textbook selection process. Currently the textbook commission is composed of 10 members, all professional educators. SB1602, would amend the selection to allow 3 spots to be filled by “citizens of this state who are not employed in the public K-12 educational system but who are knowledgeable of education issues in this state.” The bill also amends that the textbook commission would be “(SECTION 2.j.9.C) free from any biases in its viewpoints; and (SECTION 2.j.9.D) Reflect the values of the citizens of this state as manifested in the United States Constitution, the Constitution of Tennessee and other foundational documents of this nation’s republican form of government.” The restructuring to the textbook commission is concerning as these 3 citizen members are not required to be professional educators (currently, this is a requirement for all 10 commission members).



In order to understand this bill and its supporters, it is important to look back a few months to the concerned Tennesseans who filed a complaint in April to their local school board (in Williamson County) with 700 signatures about having “anti-Semitic, anti-Christian, pro-Islamic, pro-Marxist, anti-American and anti-Western content” in their AP geography textbook. After reviewing the 500-page book, a committee deemed to book not biased. Not satisfied, Cardoza-Moore, the mother leading the fight against biased textbooks, appealed again but was denied by the county school board.



The capitol.tn.gov website gives a one line summary of the bill “SB 1602: Textbooks - As introduced, restructures the textbook commission and the textbook selection process.” This may appear to be a harmless bill (to some), but because the bill is unclear as to whose values should be represented in the textbook process and what constitutes a biased view, the ACLU fears that the seats filled the 3 TN non-educators will be harmful to TN. After all, among those who support the bill believe that TN textbooks books describe, “conservative and Southern people negatively” who were driven out by the “racial integration and other civil rights policies,” the Civil Rights Movement and Native American history may also appear as too biased.  



Because the textbook commission chooses the list of books that schools systems can then choose from, censoring history can be dangerous. Already, our TN school systems have strict law regarding book censorship.



I attended the workshop as a TIRRC [TN Immigrant & Refugee Rights Coalition] staff member to provide additional resources to the attendees. Throughout the meeting I provided a local perspective and was very pleased to see so many members ready to participate and be actively engaged and have a follow-up., as both presenters where from Nashville, and was











Civil Rights Tourism

I have a book called Mapping Tourism that looks at how tourism maps shape, and are shaped by, places for tourism and those places’ identities. Included in this book is the essay “Memory on the Margins: Alabama’s Civil Rights Journey as a Memorial Text” by Owen Dwyer, in which Dwyer discusses an Alabama tourism map that was designed to be a guide to the state’s role as a battleground in the Civil Rights Movement. In this essay Dwyer makes several interesting points about public memory and how a state’s efforts at promoting heritage tourism can enforce master narratives.
One issue Dwyer addresses is whether or not memorials represent an overly static view of history, or if they can in some way “displace the responsibility of remembering from the living onto a totem-like structure" (Dwyer, 32). Dwyer includes a quote from a former mayor of Birmingham, Alabama, David Vann; “I’ve always said the best way to put your bad images to rest is to declare them history and put them in a museum" (Dwyer, 44). This sentiment is particularly relevant to Memphis because, like Birmingham, Memphis’ reputation of racial violence, exemplified in being the city where Dr. King was assassinated, has given the city a particularly bad image, and makes it difficult for the city to attract tourists.
In terms of Memphis, the clear example of Civil Rights tourism is the National Civil Rights Museum. According to a 2012 article in the Memphis Business Journal, this museum is working to fight some of the issues that Dwyer sees with Civil Rights tourism by focusing not just on the well-known figures, but also on the unrecognized masses of people who were necessary for the successes of the Movement. 
One thing Dwyer found while researching this topic was that African Americans visiting Civil Rights memorials tended to do so with their families, and especially with children. Dwyer argues that this is a sign of these sights greater importance when compared to other cultural attractions for African Americans. The relative importance of these sights may seem obvious, but it is important to note because these types of cultural institutions are the ones that those same families would have been unable to visit mere decades before. This reminds us that the very fact of having museums and tourism dedicated to African American history works against past narrow understandings of history that focused solely on the stories of white men.
What do you think of the Civil Rights Movement as part of the tourism industry? Does this situate the Movement too much in the past or appear insensitive? Or does the importance of telling the story to as wide an audience as possible override those concerns?


Owen J. Dwyer, “Memory on the Margins: Alabama’s Civil Rights Journey as a Memorial Text,” in Mapping Tourism,                    ed. Stephen P. Hanna and Vincent J. Del Casino Jr., (Minneapolis, University of Minnesota Press, 2003)
http://www.bizjournals.com/memphis/print-edition/2012/03/02/fighting-for-civil-rights-tourism.html?page=all