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White Southerners

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From Wikipedia, the free encyclopedia
White Southerners, Southrons
Regions with significant populations
Southern United States
Languages
Southern American English, Texan English, Cajun English, Louisiana French, and Spanish
Religion
Christianity[1]
Related ethnic groups
Old Stock Americans, Old Stock Canadians, Cajuns, Louisiana Creoles, Melungeons, Louisiana Isleños
Early use of white southerner

White Southerners, are White Americans from the Southern United States, originating from the various waves of Northwestern European immigration to the region beginning in the 17th century.[2] A significant motivator in the creation of a unified white Southern identity was white supremacism.[3]

Academic John Shelton Reed argues that "Southerners' differences from the American mainstream have been similar in kind, if not degree, to those of the immigrant ethnic groups".[4][5] Reed states that Southerners, as other ethnic groups, are marked by differences from the national norm, noting that they tend to be poorer, less educated, more rural, and specialize in job occupation. He argues that they tended to differ in cultural and political terms, and that their accents serve as an ethnic marker.[6]

Upon white Southerners Jimmy Carter and Bill Clinton being elected to the U.S. presidency during the late 20th century, it symbolized generations of change from an Old South to New South society. Journalist Hodding Carter and State Department spokesperson during the Carter Administration stated: "The thing about the South is that it's finally multiple rather than singular in almost every respect." The transition from President Carter to President Clinton also mirrored the social and economic evolution of the South in the mid-to-late 20th century.[7]

White Southern diaspora populations exist in Brazil and Belize, known respectively as the Confederados and Confederate Belizeans.[8][9]

Historical identity

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The politics and economy of the South were historically dominated by a small rural elite.[10] When looked at broadly, studies have shown that Southerners tend to be more conservative than most non-Southerners, with liberalism being mostly predominant in places with a Black majority or urban areas in the South.[11][12]

Origins

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The predominant culture of the original Southern states was English, particularly from South East England, South West England and the West Midlands.[13] In the 17th century, most voluntary immigrants were of English origin and settled chiefly along the eastern coast, but had pushed as far inland as the Appalachian Mountains by the 18th century. The majority of early English settlers were indentured servants, who gained freedom after working off their passage.[14] The wealthier men, typically members of the English landed gentry, who paid their way received land grants known as headrights to encourage settlement.[13]

Landed gentry

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Main article: Landed gentry
Mr and Mrs Andrews (c. 1750) by Thomas Gainsborough, a couple from the landed gentry, a marriage alliance between two local landowning families – one gentry, one trade.[15] National Gallery, London.

During the colonial era, the British upper classes consisted of two sometimes overlapping entities, the peerage and landed gentry. In the British peerage, only the senior family member (typically the eldest son) inherited a substantive title (duke, marquess, earl, viscount, baron); these are referred to as peers or lords. The rest of the nobility form part of the landed gentry (abbreviated "gentry").[16]

The term landed gentry, although originally used to mean nobility, came to be used for the lesser nobility in England around 1540.[17] The landed gentry was a traditional British social class consisting of gentlemen in the original sense; that is, those who owned land in the form of country estates to such an extent that they were not required to actively work, except in an administrative capacity on their own lands. The estates were often (but not always) worked by tenant farmers, in which case the gentleman could live entirely off rent income. Gentlemen, ranking above yeomen, formed the lowest rank of British nobility.[18]

William Berkeley, who served as the governor of Virginia from 1660 to 1677, instituted a "Second Sons" policy, in which younger sons of the British nobility were recruited to emigrate to Virginia.[19] Berkeley also emphasized the headright system, the offering of large tracts of land to those arriving in the colony. This early immigration by an elite contributed to the development of an aristocratic political and social structure in the South.[20]

According to historian G. E. Mingay, the gentry were landowners whose wealth "made possible a certain kind of education, a standard of comfort, and a degree of leisure and a common interest in ways of spending it". Leisure distinguished gentry from businessmen who gained their wealth through work. From the late 16th-century, the gentry emerged as the class most closely involved in politics, the military and law.[21]

Instituting slavery

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A map of the Thirteen Colonies in 1770, showing the number and proportion of slaves in each colony.[22]

According to Bertram Wyatt-Brown, "Bondage was an answer to an economic need. The South was not founded to create slavery; slavery was recruited to perpetuate the South."[23] Between one-half and two-thirds of European immigrants to the Thirteen Colonies between the 1630s and the American Revolution came as indentured servants.[24] However, while more than half the European immigrants to the Thirteen Colonies were indentured servants, at any one time they were outnumbered by workers who had never been indentured, or whose indenture had expired. Thus free wage labor was the most prevalent for Europeans in the colonies.[25]

Indentured servitude began its decline after Bacon's Rebellion (1676-1677), a servant uprising against the government of Colonial Virginia.[26] This was due to multiple factors, such as the treatment of servants, support of native tribes in the surrounding area, a refusal to expand the amount of land an indentured servant could work by the colonial government, and inequality between the upper and lower class in colonial society.[26] Edmund S. Morgan's 1975 classic, American Slavery, American Freedom: The Ordeal of Colonial Virginia, connected the threat of Bacon's Rebellion, namely the potential for lower-class revolt, with the Colony of Virginia's transition over to slavery, saying, "But for those with eyes to see, there was an obvious lesson in the rebellion. Resentment of an alien race might be more powerful than resentment of an upper class. Virginians did not immediately grasp it. It would sink in as time went on."[27] In the Chesapeake and Province of North Carolina, tobacco constituted a major percentage of the total agricultural output.[28]

The Deep South was dominated by cotton and rice plantations, originating with the colony of South Carolina, which was settled by a planter class who initially migrated from the British Caribbean island of Barbados.[29] The Barbados Slave Code of 1661 was used as a model to control and terrorize the African American slave population.[30] The first European colonists in the Province of Carolina, before it was split, introduced African slavery into the colony in 1670, the year the colony was founded. Charleston, South Carolina ultimately became the busiest slave port in North America.[31]

Cultural differences

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An animation showing the free/slave status of U.S. states and territories, 1789–1861

In 1765, London philanthropist Dr. John Fothergill remarked on the cultural differences of the British American colonies southward from Maryland and those to the north, suggesting that the Southerners were marked by "idleness and extravagance". Fothergill suggested that Southerners were more similar to the people of the Caribbean than to the colonies to the north.[32] J. Hector St. John de Crèvecœur's 1782 Letters from an American Farmer described Charleston, South Carolina slaveholders as having "all that life affords most bewitching and pleasurable, without labour, without fatigue, hardly subjected to the trouble of wishing." Crèvecœur sought to portray Southerners as stuck in the social, cultural and economic remnants of colonialism, in contrast to the Northerners whom he considered to be representative of the distinctive culture of the new nation.[32] All of the states north of Maryland passed laws to gradually or immediately abolish slavery between 1777 and 1804.[33]

Early in United States history, the contrasting characteristics of Southern states were acknowledged in a discussion between Thomas Jefferson and François-Jean de Chastellux. Jefferson ascribed the Southerners' "unsteady", "generous", "candid" traits to their climate, while De Chastellux claimed that Southerners' "indelible character which every nation acquires at the moment of its origin" would "always be aristocratic" not only because of slavery but also "vanity and sloth". A visiting French dignitary in 1810 contrasted the "bold and enterprising" residents of the northern states with the "heedless and lazy" people of the South and observed that American customs seemed "entirely changed" over the Potomac River, with Southern society resembling those of the Caribbean.[32]

Northern popular press and literature in this early period of US history often used a "we"-versus-"they" dichotomy when discussing Southerners, and looked upon Southern customs as backward and a threat to progress. For instance, a 1791 article in the New York Magazine warned that the spread of Southern cockfighting was tantamount to being "assaulted" by "the enemy within" and would "rob" the nation's "honor".[34]

Antebellum era

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Map of the United States c. 1849 (modern state borders), with the parallel 36°30′ north—slave states in red, free states in blue

The War of 1812 brought increasing awareness to the differences between Northerners and Southerners, who had opposed and supported the war respectively. The Panic of 1819 and the 1820 admission of Missouri as a slave state also exacerbated the North–South divide. In 1823, New York activist Gerrit Smith commented that there was an almost "national difference of character between the people of the Northern and the people of the Southern states." Similarly, a 1822 commentary in the North American Review suggested that Southerners were "a different race of men", "highminded and vainglorious" people who lived on the plantations.[35] Political disputes surrounding foreign policy, slavery and tariffs weakened the notion of an all-Union ideological identity which Southern writers had been promoting for the first thirty years after independence. Due to migration in the South itself, the notion of the South as a unified, distinctive political-economic entity began to replace the more specific local divisions between Easterners and Westerners/plantation-versus-backwoods in the years following the War of 1812, culminating in the Southern literature of William Gilmore Simms. It was only in this generation's youth that the United States as a whole began shifting to a postcolonial society with new vehicles for collective identity; in their adulthood they helped define and historicize the South.[36]

Some Southern writers in the lead up to the American Civil War (1861–1865) built on the idea of a Southern nation by claiming that secession was not based on slavery but rather on "two separate nations". These writers postulated that Southerners were descended from Norman cavaliers, Huguenots, Jacobites and other supposed "Mediterranean races" linked to the Romans, while Northerners were claimed to be descended from Anglo-Saxon serfs and other Germanic immigrants who had a supposed "hereditary hatred" against the Southerners.[37] These ethnonationalist beliefs of being a "warrior race" widely disseminated among the Southern upper class, and Southerners began to use the term "Yankee" as a slur against a so-called "Yankee race" that they associated with being "calculating, money worshipping, cowardly" or even as "hordes" and "semi-barbarian".[38] Southern ideologues also used their alleged Norman ancestors to explain their attachment to the institution of slavery, as opposed to the Northerners who were denigrated as descendants of a so-called "slave race".[38] Union Secretary of the Navy Gideon Welles and German-American political scientist Francis Lieber, who condemned the Southerners' belief in their supposed distinct ancestry, attributed the Civil War's outbreak to that belief. In 1866, Edward A. Pollard, author of the first history book on the Confederacy The Lost Cause, continued insisting that the South had to "assert its well-known superiority in civilization over the people of the North."[38] Southerners developed their ideas on nationalism on influences from the nationalist movements growing in Europe (such as the works of Johann Gottfried Herder and the constructed north–south divide between Germanic peoples and Italians). Southern ideologues, fearful of mass politics, sought to adopt the ethnic themes of the revolutions of 1848 while distancing themselves from the revolutionaries' radical liberal ideas.[39] The slaveholding elite encouraged Romantic "antimodern" narratives of Southern culture as a refuge of traditional community hospitality and chivalry to mobilise popular support from non-slaveholding White Southerners, promising to bring the South through a form of technological and economic progress without the perceived social ills of modern industrial societies.[39]

In the eleven states that seceded from the United States in 1860–61 to form the Confederacy, 31% of families held at least one African American in slavery, which includes the territory that split from Virginia to become West Virginia.[40] The four border states that did not secede also permitted slavery.

Poor Whites

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Main article: Poor White
See also: Upland South
Elvis Presley, an icon of 20th century America, was born into a Poor White family in Tupelo, Mississippi.[41]

Slavery was less common in the Upland South, comprising the areas in the South outside the Atlantic Plain, which remains heavily white to this day.[42] Northern English, Scots lowlanders and Ulster-Scots (later called the Scotch-Irish) settled in Appalachia in the 18th century,[43] and eventually spread westward into the Ozarks and Texas Hill Country. The early settlers of the Ohio Valley were mainly Upland Southerners.[44]

As independent small farmers living on the harsh American frontier, poor whites had starkly different interests than those of white Southerners that lived on commercial plantations or in large cities. Poor whites were often isolated from the rest of Southern society and civilization during the Antebellum South, with few owning slaves, and many were more likely to be critical of slavery.[45]

During the American Civil War, some regions of the Upland South such as West Virginia and East Tennessee remained loyal to the Union.[46] East Tennessee's Republican leanings are rooted in its antebellum Whig sentiments, with historian O.P. Temple tracing this sentiment back to the anti-aristocratic Covenanters of Scotland.[47]

During the nadir of American race relations at the turn of the 20th century, intense violence and white supremacy flourished in a region suffering from a lack of public education and competition for resources.[48] Southern politicians of the day built on conflict between poor whites and African Americans in a form of political opportunism.[49] As John T. Campbell summarizes in The Broad Ax in 1906, the Civil War also caused poor whites to experience intense dire economic conditions and were brought into poverty along with enslaved African-Americans.[50]

In the past, white men have hated white men quite as much as some of them hate the Negro, and have vented their hatred with as much savagery as they ever have against the Negro. The best educated people have the least race prejudice. In the United States the poor white were encouraged to hate the Negroes because they could then be used to help hold the Negroes in slavery. The Negroes were taught to show contempt for the poor white because this would increase the hatred between them and each side could be used by the master to control the other. The real interest of the poor whites and the Negroes were the same, that of resisting the oppression of the master class. But ignorance stood in the way. This race hatred was at first used to perpetuate white supremacy in politics in the South. The poor whites are almost injured by it as are the Negroes.[50]

Recent studies

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The approximate extent of Southern American English, based upon The Atlas of North American English[51][52]

According to a 2014 study, about 10% of self-identified White Southerners have >1% African ancestry, compared to 3.5% of White Americans in general.[53][54]

Sociologist William L. Smith argues that "regional identity and ethnic identity are often intertwined in a variety of interesting ways such that some scholars have viewed white southerners as an ethnic group".[55] In her book Southern Women, Caroline Matheny Dillman also documents a number of authors who posit that Southerners might constitute an ethnic group. She notes that the historian George Brown Tindall analyzed the persistence of the distinctiveness of Southern culture in The Ethnic Southerners (1976), "and referred to the South as a subculture, pointing out its ethnic and regional identity". The 1977 book The Ethnic Imperative, by Howard F. Stein and Robert F. Hill, "viewed Southerners as a special kind of white ethnicity". Dillman notes that these authors, and earlier work by John Shelton Reed, all refer to the earlier work of Lewis Killian, whose White Southerners, first published in 1970, introduced "the idea that Southerners can be viewed as an American ethnic group".[56] Killian does however note, that: "Whatever claims to ethnicity or minority status ardent 'Southernists' may have advanced, white southerners are not counted as such in official enumerations".[57]

Precursors to Killian include sociologist Erdman Beynon, who in 1938 made the observation that "there appears to be an emergent group consciousness among the southern white laborers", and economist Stuart Jamieson, who argued four years later in 1942 that Oklahomans, Arkansans and Texans who were living in the valleys of California were starting to take on the "appearance of a distinct 'ethnic group'". Beynon saw this group consciousness as deriving partly from the tendency of northerners to consider them as a homogeneous group, and Jamieson saw it as a response to the label "Okie".[58] More recently, historian Clyde N. Wilson has argued that "In the North and West, white Southerners were treated as and understood themselves to be a distinct ethnic group, referred to negatively as 'hillbillies' and 'Okies'".[59]

The Harvard Encyclopedia of American Ethnic Groups, published in 1980, includes a chapter on Southerners authored by John Shelton Reed, alongside chapters by other contributors on Appalachians and Yankees. Writing in the journal Ethnic and Racial Studies, social anthropologist M. G. Smith argued that the entries do not satisfactorily indicate how these groups meet the criteria of ethnicity, and so justify inclusion in the encyclopedia.[60] Historian David L. Carlton, argues that Killian, Reed and Tindall's "ethnic approach does provide a way to understand the South as part of a vast, patchwork America, the components of which have been loath to allow their particularities to be eaten away by the corrosions of a liberal-capitalist order", nonetheless notes problems with the approach. He argues that the South is home to two ethnic communities (white and black) as well as smaller, growing ethnic groups, not just one. He argues that: "Most important, though, and most troubling, is the peculiar relationship of white southerners to the nation's history." The view of the average white Southerner, Carlton argues, is that they are quintessential Americans, and their nationalism equates "America" with the South.[61]

See also

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References

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  1. ^ "Religious Landscape Study".
  2. ^ Watts, Trent A. (2010-09-30). One Homogeneous People: Narratives of White Southern Identity, 1890–1920. Univ. of Tennessee Press. ISBN 978-1-57233-743-5.
  3. ^ Strother, Logan; Piston, Spencer; Ogorzalek, Thomas. "PRIDE OR PREJUDICE?: Racial Prejudice, Southern Heritage, and White Support for the Confederate Battle Flag". Du Bois Review: Social Science Research on Race. 14 (1): 295–323. doi:10.1017/S1742058X17000017. hdl:2144/31476. ISSN 1742-058X.
  4. ^ Reed, John Shelton (1982). One South: An Ethnic Approach to Regional Culture. Baton Rouge: Louisiana State University Press. p. 78. ISBN 978-0807110386. southerners ethnic group.
  5. ^ Reed, John Shelton (1972). The Enduring South: Subcultural Persistence in Mass Society. Chapel Hill, NC: University of North Carolina Press. p. 11. ISBN 978-0669810837.
  6. ^ Reed, John Shelton (1993). My Tears Spoiled My Aim, and Other Reflections on Southern Culture. Columbia, MO: University of Missouri Press. p. 29. ISBN 978-0826208866. john shelton reed Southerners.
  7. ^ Applebome, Peter (10 November 1992). "From Carter to Clinton, A South in Transition". New York Times. Retrieved 30 June 2015.
  8. ^ Pelayo, Phylicia (2020-10-19). "Forest Home Village, Belize: A historic Community". Belize Living Heritage. Retrieved 2024-11-10.
  9. ^ "The Confederacy Made Its Last Stand in Brazil". HISTORY. 2020-06-22. Retrieved 2024-11-10.
  10. ^ Jensen, Jeffrey; Pardelli, Giuliana; Timmons, Jeffrey F. (2024). "Representation and Taxation in the American South, 1820–1910". Cambridge University Press. doi:10.1017/9781009122825. ISBN 9781009122825. S2CID 266475609. Archived from the original on October 23, 2023. Retrieved October 21, 2023.
  11. ^ Cooper, Christopher A.; Knotts, H. Gibbs (2010). "Declining Dixie: Regional Identification in the Modern American South". Social Forces. 88 (3): 1083–1101. doi:10.1353/sof.0.0284. ISSN 0037-7732. S2CID 53573849.
  12. ^ Rice, Tom W.; McLean, William P.; Larsen, Amy J. (2002). "Southern Distinctiveness over Time: 1972–2000". American Review of Politics. 23: 193–220. doi:10.15763/issn.2374-7781.2002.23.0.193-220.
  13. ^ a b David Hackett Fischer, Albion's Seed: Four British Folkways in America, New York: Oxford University Press, 1989, pp. 361–368
  14. ^ Barker, Deanna. "Indentured Servitude in Colonial America". National Association for Interpretation's Cultural Interpretation and Living History Section. Archived from the original on October 22, 2009. Retrieved November 3, 2016.
  15. ^ "Gainsborough by James Hamilton review – the painter's secret sauciness". The Guardian. 17 August 2017.
  16. ^ Velde, François R. (2007). "Order of Precedence in England and Wales." Archived 2010-07-29 at the Wayback Machine Retrieved on 2007-10-19.
  17. ^ Hicks, Michael. "The Origins of the English Gentry" (review). UK. Archived from the original on 2018-06-27. Retrieved 2010-03-09..
  18. ^ Coss, Peter (13 October 2005). The Origins of the English Gentry (PDF). Cambridge University Press. ISBN 0-52102100-6. Archived (PDF) from the original on 6 June 2011. Retrieved 9 March 2010..
  19. ^ "Governor William Berkeley: Virginia's First Economic Developer". Council for Community and Economic Research. Retrieved July 5, 2024.
  20. ^ Billings, Warren M. (2004). Sir William Berkeley and the Forging of Colonial Virginia. Baton Rouge: Louisiana State University Press. ISBN 978-0-80713-012-4.
  21. ^ Mingay, G. E. (1976). The Gentry: The Rise and Fall of a Ruling Class. Themes in British Social History. New York: Longman. ISBN 0582484030.
  22. ^ Ira Berlin, Generations of Captivity: A History of African-American Slaves (2003) pp. 272–276.
  23. ^ Bertram Wyatt-Brown, Southern Honor: Ethics and Behavior in the Old South, New York: Oxford U Press, 1982. pp. 16.
  24. ^ Galenson, David (1978). "British Servants and the Colonial Indenture System in the Eighteenth Century". The Journal of Southern History. 44 (1): 41–66. doi:10.2307/2208243. JSTOR 2208243.
  25. ^ Donoghue, John (October 2013). "Indentured Servitude in the 17th Century English Atlantic: A Brief Survey of the Literature: Indentured Servitude in the 17th Century English Atlantic". History Compass. 11 (10): 893–902. doi:10.1111/hic3.12088.
  26. ^ a b Schmidt, Ethan (2015). The Divided Dominion: Social Conflict and Indian Hatred in Early Virginia. University Press of Colorado. pp. 149–176. ISBN 9781607323082.
  27. ^ Morgan, Edmund S. (1975). American Slavery, American Freedom: The Ordeal of Colonial Virginia. New York: W.W. Norton & Company. p. 270.
  28. ^ "Governor William Berkeley: Virginia's First Economic Developer". Council for Community and Economic Research. Retrieved July 5, 2024.
  29. ^ Joseph Hall, "The Great Indian Slave Caper", review of Alan Gallay, The Indian Slave Trade: The Rise of the English Empire in the American South, 1670-1717, Common-place, vol. 3, no. 1 (October 2002), accessed 5 March 2017.
  30. ^ Richard B. Sheridan (1974). Sugar and Slavery: An Economic History of the British West Indies, 1623–1775. Canoe Press. pp. 415–26. ISBN 9789768125132.
  31. ^ Wilson, Thomas D. The Ashley Cooper Plan: The Founding of Carolina and the Origins of Southern Political Culture. Chapel Hill, N.C.: University of North Carolina Press, 2016. Chapters 1 and 4.
  32. ^ a b c James C. Cobb (2005). Away Down South A History of Southern Identity. Oxford University Press. pp. 10–12. ISBN 9780198025016.
  33. ^ Francis D. Cogliano (2003). Revolutionary America, 1763–1815: A Political History. Routledge. p. 187. ISBN 978-1-134-67869-3. Archived from the original on 23 April 2021. Retrieved 23 April 2021.
  34. ^ James C. Cobb (2005). Away Down South A History of Southern Identity. Oxford University Press. pp. 13–14. ISBN 9780198025016.
  35. ^ James C. Cobb (2005). Away Down South A History of Southern Identity. Oxford University Press. pp. 20–21. ISBN 9780198025016.
  36. ^ Caroline Collins, John Caldwell Guilds (1997). William Gilmore Simms and the American Frontier. University of Georgia Press. pp. 5–9. ISBN 9780820318875.
  37. ^ De Bow's Review Volume 30 Issues 1–4. J.D.B. De Bow. 29 August 1861. pp. 48, 162, 261.
  38. ^ a b c McPherson, James M. (2014). ""Two Irreconcilable Peoples": Ethnic Nationalism in the Confederacy". In David T. Gleeson; Simon Lewis (eds.). The Civil War as Global Conflict Transnational Meanings of the American Civil War. University of South Carolina Press. ISBN 9781611173260.
  39. ^ a b Towers, Frank (2010). "The Origins of the Antimodern South: Romantic Nationalism and the Secession Movement in the American South". In Don Harrison Doyle (ed.). Secession as an International Phenomenon From America's Civil War to Contemporary Separatist Movements. University of Georgia Press. pp. 179–180, 183–187. ISBN 9780820330082.
  40. ^ Bonekemper III, Edward H. (2015). The Myth of the Lost Cause: Why the South Fought the Civil War and Why the North Won. Washington, D.C.: Regnery Publishing. p. 39.
  41. ^ "About Tupelo | City of Tupelo". Tupeloms.gov. Archived from the original on March 14, 2012. Retrieved March 25, 2012.
  42. ^ Hixson, Lindsay; Bradford B. Hepler; Myoung Ouk Kim (September 2011). "The White Population: 2010" (PDF). United States Census Bureau. United States Department of Commerce. Retrieved November 20, 2012.
  43. ^ David Hackett Fischer, Albion's Seed: Four British Folkways in America, New York: Oxford University Press, 1989, pp. 633–639
  44. ^ Turner, Frederick Jackson (1921). The Frontier in American History. Holt. pp. 164–166.
  45. ^ Isenberg, Nancy (2016). White Trash: The 400-Year Untold History of Class in America. New York: Penguin. ISBN 978-0-14-312967-7.
  46. ^ Curry, Richard O., A House Divided, A Study of Statehood Politics and the Copperhead Movement in West Virginia, University of Pittsburgh, 1964, pp. 142-147
  47. ^ Oliver Perry Temple, East Tennessee and the Civil War (Cincinnati: R. Clarke, 1972), pp. 15–17, 547, 556–8.
  48. ^ Forret, Jeff. "Slave-Poor White Violence in the Antebellum Carolinas." North Carolina Historical Review 81.2 (2004): 139-67. Academic Search Complete. Web. 10 Dec. 2012.
  49. ^ "Price, Angel. White Trash: The Construction of An American Scapegoat. University of Virginia, 2004. Web. 25 July 2012". Xroads.virginia.edu. Archived from the original on January 13, 2013. Retrieved 2013-01-06.
  50. ^ a b "Campbell, John T. "John T. Campbell Sets Forth In a Very Convincing Manner, His Views on the Race Problem in America." The Broad Ax (Salt Lake City) 29 Dec. 1906: 4. Print". Chroniclingamerica.loc.gov. 1906-12-29. Retrieved 2013-01-06.
  51. ^ "ASA 147th Meeting Lay Language Papers - The Nationwide Speech Project". Acoustics.org. 2004-05-27. Archived from the original on 2014-01-08. Retrieved 2012-11-08.
  52. ^ "Map". ling.upenn.edu.
  53. ^ Christopher Ingraham (December 22, 2014). "A lot of Southern whites are a little bit black". Washington Post.
  54. ^ Katarzyna Bryc; Eric Y. Durand; J. Michael Macpherson; David Reich; Joanna L. Mountain (December 18, 2014). "The Genetic Ancestry of African Americans, Latinos, and European Americans across the United States". The American Journal of Human Genetics. 96 (1): 37–53. doi:10.1016/j.ajhg.2014.11.010. PMC 4289685. PMID 25529636.
  55. ^ Smith, William L. (2009). "Southerner and Irish? Regional and Ethnic Consciousness in Savannah, Georgia". Southern Rural Sociology. 24 (1): 223–239.
  56. ^ Dillman, Caroline Matheny (1988). "The Sparsity of Research and Publications on Southern Women: Definitional Complexities, Methodological Problems, and Other Impediments". In Dillman, Caroline Matheny (ed.). Southern Women. New York: Routledge. p. 6. ISBN 0-89116-838-9.
  57. ^ Killian, Lewis M. (1985). White Southerners (revised ed.). Amherst, MA: University of Massachusetts Press. p. 169. ISBN 978-0870234880. White Southerners Killian.
  58. ^ Gregory, James N. (2005). The Southern Diaspora: How the Great Migrations of Black and White Southerners Transformed America. Chapel Hill, NC: University of North Carolina Press. pp. 166–167. ISBN 978-0807829837.
  59. ^ Wilson, Clyde (13 August 2014). "What is a Southerner?". Abbeville Institute. Retrieved 24 June 2015.
  60. ^ Smith, M. G. (1982). "Ethnicity and ethnic groups in America: the view from Harvard" (PDF). Ethnic and Racial Studies. 5 (1): 1–22. doi:10.1080/01419870.1982.9993357. Archived from the original (PDF) on 2015-07-21. Retrieved 2015-06-24.
  61. ^ Carlton, David L. (1995). "How American is the American South?". In Griffin, Larry J.; Doyle, Don H. (eds.). The South as an American Problem. Athens, GA: University of Georgia Press. pp. 44–45. ISBN 978-0-8203-1752-6.

Further reading

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