Discarded peel cruelly unnerves school’s student leaders

It’s a cliché as old, it would seem, as humanity: Each generation feels the one that follows isn’t doing its bit to uphold civilization.

That, of course, is questionable, as society has ebbed and flowed over the millennia. However, we would seem to be on a downward swing at present.

Consider: A randomly discarded banana peel at a University of Mississippi weekend event “designed to build leaders” resulted in “tears and frustration” as organizers “didn’t feel safe.”

Yes, Ole Miss Greek Life leaders cut short a three-day leadership retreat the weekend before last after black students discovered a banana peel dangling in a tree outside of one of the camp’s cabins.

“And then of course came the inevitable university action plans, flurry of letters exchanged, and sensitivity meetings,” the blog Zero Hedge reported. “Bleary-eyed and shaken students had to text friends and family to come pick them up early (sounds like Kindergarten carpool pick-up time).”

The banana peel was later spotted by Alpha Kappa Alpha President, Makala McNeil, a leader from one of the campus’s historically black sororities.

The Daily Mississippian, the campus newspaper, reported that McNeil had just left a group discussion about race relations when she spotted the banana peel in the tree.

“The overall tone [of the meeting] was heavy,” McNeil told the newspaper. “I mean, we were talking about race in Mississippi and in the Greek community so there’s a lot involved.”

She added that she and her friends were “all just sort of paranoid for a second” after noticing the banana peel, calling its appearance “so strange and surreal.”

The culprit turned out to be senior accounting major Ryan Swanson, who said he put the banana peel in the tree when he could not find a trash can nearby.

“Although unintentional, there is no excuse for the pain that was caused to members of our community,” Swanson said, in a response that would seem to have been taken from the transcript of a 1930’s Soviet show trial. “I have much to learn and look forward to doing such and encourage all members of our community to do the same.”

An open forum was held after news of the banana peel had spread throughout the camp.

“As the staff member responsible for the wellbeing of our community, I felt it was imperative to provide space immediately to students affected by this incident to allow them an opportunity to voice their pain and concern,” Alexa Lee Arndt, interim director of Fraternity and Sorority Life at Ole Miss told the campus newspaper.

After the open forum, Greek Life leaders decided to cancel the remainder of the weekend.

In a letter obtained by The Daily Mississippian, Arndt was quoted as saying that “members of our community were hurt, frightened, and upset by what occurred.”

“Because of the underlying reality many students of color endure on a daily basis, the conversation manifested into a larger conversation about race relations today at the University of Mississippi,” Arndt reportedly added.

Another sorority president reportedly told the newspaper that the incident was especially painful, because “bananas have historically been used to demean black people.”

The newspaper reported that many of the students left the retreat “in tears.”

As one columnist opined on the matter, “This idiot country is losing its damn mind. Our universities are training students to be total neurotics. If you are an actual adult who wails and gnashes her teeth at the sight of a banana peel, you ought to question whether you are mature enough for college.”

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New book ponders long-lasting effects of Reconstruction

If social media has a redeeming quality, it may be the ability to learn the unvarnished truth regarding the true feelings of others.

Within the past month I’ve come across numerous comments in the middle of Facebook conversations that were startlingly narrow-minded, yet because they singled out a group deemed OK to bash, no one uttered a peep.

The first came in early July, amid debates concerning the South’s ongoing educational deficiencies, specifically the overall low ranking many Southern states register on nationalized tests. Within a short time, the cause was identified solely as “Jim Crow.” Finally, one individual, located in the Northeast, stated bluntly, “I hate Southern white males.”

A second conversation dealt with the threat of radical Islam within the US. One individual countered that he had been to Islamic countries and that the Deep South, for example, was “way scarier” than Indonesia “in his experience.”

This individual lives on the West Coast, so it’s difficult to determine whether he’s ever set foot in the “Deep South.” I also understand that as a relatively tall, fit white guy, I may have an easier time than a black man or woman in the South. Still many blacks I speak with in the South – but by no means all – say that while issues certainly remain related to racism, they’re not specific to the South.

But unfortunately many of the South’s biggest detractors appear to have little to no actual experience with the South of today. It is certainly not perfect, but it’s vastly different from what it was 50 years ago, and it is a far friendly place, at least in my own experience, than New England, New York, much of the West Coast and the major Midwestern cities.

Still, the image persists, at least if one goes by the New York Times, Slate or other Northeastern-centric media outlets, that whites in the South are largely bigots, rural regions are populated almost exclusively by extras from Deliverance and blacks and other minorities live in constant fear, with some whites eagerly awaiting the return of “Judge Lynch.”

My experience has been largely the opposite: Whether on the West Coast, or the East Coast north of Richmond, no one will so much look at you when you pass them on the street, never mind say hello. Down South it’s unusual if you don’t wave when passing someone on a country road, whether you know them or not.

I can’t imagine standing to cross a street with someone in a Southern town and not saying hello and asking how they were doing, or vice versa. And anyone who knows me will tell you I am an introvert’s introvert.

While I may be a hermit in the making, my mother didn’t raise me to be rude. When I talk with strangers it’s not out of simple duty; I do have a genuine wish that their day goes well.

So why does a significant percentage of those outside the South feel white males in Dixie are a bunch of ignorant knuckle-draggers who keep white sheets and hoods in our closets?

A recently released book by Philip Leigh called Southern Reconstruction concludes that no small part of the problem is the result of Reconstruction, the period following the War Between the States.

However, Leigh doesn’t limit the term “reconstruction” to the 1865-1877 period that is generally used to designate the post-war era but expands it to include the decades afterward, when the former Confederate states lagged far behind most of the rest of the nation, stricken with higher rates of poverty, lower lifespans, poorer diets and reduced access to health care.

Leigh’s superb work points out that many of today’s mainstream historians focus solely on white racism in the South as the reason for Reconstruction’s failure, and that Reconstruction’s failure greatly aided the spread of white Southern racism.

Yet, as progressives like to point out, hate is a learned behavior. In other words, the racism that blacks experienced during Reconstruction and Jim Crow didn’t materialize out of nowhere – and it was different from that which existed during slavery. There was a root cause, and like many root causes, it was financial.

“The harmful effects of Reconstruction were more substantial, multiracial, and protracted than commonly understood, with poverty being among the most devastating,” Leigh writes.

Stereotypes play a role in how we see Reconstruction today: “Although Southern poverty and cotton culture is commonly associated with blacks, in 1940, whites made up two-thirds of the region’s farmers who either rented their lands or were sharecroppers,” Leigh writes. “According to a 1938 presidential economic report, about half of Southern white farmers were sharecroppers ‘living under economic conditions almost identical to those of Negro sharecroppers.’”

Unfortunately, post-Civil War Republicans were more interested in holding and building on political gains than actual advocating for black civil rights.

Even though blacks represented less than 2 percent of the population in the Northern states, compared to 40 percent in the Confederate states, most white Northerners wanted blacks concentrated in the South. Some white Northerners were concerned with increased competition for jobs if freed slaves moved North, while others likely were motivated by a dislike for people different from themselves, much as they disliked foreigners just off the boat from Europe or Asia.

Lincoln’s Treasury Secretary, Salmon Chase, thought emancipation would motivate Northern blacks to move to the South. In 1862, when blacks comprised less than 1 percent of the Illinois population, the state’s soldiers voted 3 to 1 to deny the blacks the right to vote, and Massachusetts and Illinois each refused to resettle contrabands (slaves behind Union lines) in their states during the war, according to Leigh.

Reconstruction was probably doomed to failure given the corruption that took place immediately following the war. Budgets in Southern states mushroomed, even if residents rarely got anywhere near their money’s worth as politicos, some Northerners who’d moved South after the war and others opportunists from the region, lined their pockets in many states.

Once the states were “redeemed,” a term which meant that Democrats effectively ousted Republicans for control, often by dubious means, the first goal of the new administration was to reduce the cost of operating state government, Leigh said, adding that segregation and disfranchisement of blacks didn’t begin to pick up steam until Populists were elected in the 1890s.

Leigh writes that white Southerners resented the financial burden associated with educating ex-slaves. Given that abolition was a national policy, many felt that the federal government should at least partly assist with the effort. Southern states were already poor to begin with and ultimately slashed education spending for both races.

There was certainly unequal treatment before the law and a general animus toward blacks in the South, particularly in the late 19th century and early 20th century. But Leigh argues that efforts to raise the South were hindered by the economic serfdom it was held in by northeastern economic interests.

He cites as an example the artificially high costs imposed on Southern steel by Andrew Carnegie. Carnegie, who created the U.S. Steel monopoly, recognized that the South, specifically the steel industry around the Birmingham, Ala., area, represented the biggest threat to his Pennsylvania operation.

By 1895, he had bought up the major Southern steel mills and imposed discriminatory pricing on Southern production.

“Thereafter,” Leigh writes, “steel from the company’s Alabama’s mills included an incremental markup … of $3 per ton over the Pittsburgh quote.” In addition, “buyers of Birmingham steel were required to pay freight from Birmingham plus a phantom charge as if the shipments originated in Pittsburgh.”

By the time the Federal Trade Commission got around to investigating the matter, during Woodrow Wilson’s presidency, it was discovered that Birmingham’s steel costs were the lowest in the country and 26 percent below those of Pittsburgh.

For 80 years, the South suffered from burdensome tariffs and monopolistic rate charges, costs that kept wages down, stymied progress and contributed greatly to the poverty that helped create dissention between races.

But Reconstruction and the decades that followed it remain little understood among much of the population. In secondary schools, if it’s taught at all, it’s narrowly defined as a period when Southern whites sought to not only disfranchise blacks, but essentially place them back in the fetters of slavery.

White Southerners weren’t blameless but there was plenty of criticism to be leveled at others, as well.

As our nation currently tangles with the ghosts of the past, perhaps we would do well to seek out the reasons why the South has struggled economically and educationally for much of the past 150 years.

The reason, as Phil Leigh demonstrates clearly in Southern Reconstruction, isn’t simply that Southern whites didn’t like Southern blacks. History is rarely that evident.

(Top: Sharecroppers pick cotton in Arkansas in 1938.)

Ignore conflict, these shiny stones will catch your attention

And newspapers wonder why an increasing number of readers (and former readers) view them with incredulity.

Eleven of the top 12 stories in the online version of my local paper are eclipse related, the astronomical event that area media has been hyping for months. Everything from improving your eclipse glasses to a list of where to find the best eclipse-related food.

A complete solar eclipse is impressive, but this seems over the top. One might even get the impression that not much else was going on elsewhere in the state, nation or world. Kind of how ancient people used to react when they thought an eclipse presaged the world’s end, but with a more mindless twist.

Actually, there are a few other things of note taking place around the globe. Such as:

  • President Trump will address the country tonight and outline a new strategy for Afghanistan, the longest war in US history;
  • The death toll from last week’s militant Islamist attack in Spain, which appear to be striking Europe with startling regularity, is now at 15; and
  • Aggrieved demonstrators, while not done training their sites on all things Confederate, converged on a bust of Christopher Columbus in Detroit and demanded the monument come down as they protest against white supremacy and the nation continues to be roiled by racial tension.

But here, local ink-stained wretches gleefully slap story after story about the eclipse on page 1 and the Internet, eager first and foremost to sell as many papers as possible. Informing readers is somewhere further down the line of priorities.

The Roman poet Juvenal knew of what he wrote more than 2,000 years ago:

“… Already long ago, from when we sold our vote to no man, the People have abdicated our duties; for the People who once upon a time handed out military command, high civil office, legions – everything, now restrains itself and anxiously hopes for just two things: bread and circuses.”

(Top: Image showing online front page of local daily newspaper, showing 11 of top 12 news headlines devoted to today’s eclipse.)

Old red-brick church survives in high-tech San Francisco

The outsider tends to think of San Francisco as irreligious city.

Cable cars, the Golden Gate Bridge and LGBT pioneers are among things so-called “Baghdad by the Bay” is easily recognized for, but San Francisco has an array of beautiful structures, including many houses of worship such as Grace Cathedral, Sherith Israel synagogue, Saint Ignatius Church, Saints Peter and Paul Church and Mission Dolores, the oldest surviving structure in the city, dating to 1776.

Other noteworthy houses of worship are less well known. Take Saint Francis Lutheran Church, the only Lutheran church in the world to be named for the Italian (Catholic) saint.

Located on Church Street, near the intersection of Market Street in the Castro District, Saint Francis Lutheran dates back to just before the devastating 1906 Earthquake. By the time of the disaster, the main floor meeting hall had been completed and was in use, but the sanctuary above was still unfinished.

The earthquake damaged the sanctuary, but the main floor was left intact and was used by the Red Cross as a hospital and shelter for the injured and homeless.

The red-brick church was constructed in a Danish-Gothic style, modified in the Nordic tradition, according to NoeHill in San Francisco, a website dedicated to San Francisco historical sites.

It possesses a wooden steeple and features a stone foundation and steps. In the sanctuary are copies of two masterpieces by Danish sculptor Berte Thorvaldsen (1770-1844).

San Francisco, like much of California, received a wide array of immigrants from many parts of the world following the 1849 Gold Rush. Danish immigration to California began in the San Joaquin Valley and gradually moved to Fresno and then north to the Bay Area and San Francisco.

For many years, religious services in San Francisco were performed by Lutheran clergy dispatched more than 180 miles from Fresno, according to NoeHill in San Francisco.

Around 1900, when the Danish community in San Francisco had reached a size to warrant its own church, the community wrote to Queen Louise of Denmark asking for financial assistance. The monarch sent a gift of 500 Kroner, which formed the basis of the building fund.

At the beginning of the 20th century, the area around the church was populated mainly by Scandinavians and Germans. For many years, the neighborhood supported five Lutheran churches, each holding services in a different language: Norwegian, Danish, Swedish, Finnish and German.

Over the years, as English became the common tongue the various Lutheran congregations merged. In 1964, a Danish and Finnish congregation merged and named the new congregation in honor of San Francisco’s patron saint, Saint Francis.

(Top: 111-year-old Saint Francis Lutheran Church, in San Francisco’s Castro District.)

Reveling in the timeless joy of newspaper corrections

Having spent nearly 20 years in journalism all told, I saw plenty of unintentional errors show up in print, some by my own hand and others by friends and co-workers.

Given that thousands and thousands of bits of information appear in even the smallest daily newspapers, mistakes and subsequent corrections are a regular companion of journalists everywhere. Occasionally, they offer a bit of levity.

Most corrections, or their cousin, the clarification, are pretty straightforward, with the goal being to mend the mistake without repeating the error unless it’s absolutely necessary.

Sometimes, however, corrections are necessarily hilarious.

Consider this from the Oct. 30, 2014, edition of the New York Times, which came in the form of a letter to the editor:

To the Editor:

I was grateful to see my book “This Is the Story of a Happy Marriage” mentioned in Paperback Row (Oct. 19). When highlighting a few of the essays in the collection, the review mentions topics ranging from “her stabilizing second marriage to her beloved dog” without benefit of comma, thus giving the impression that Sparky and I are hitched. While my love for my dog is deep, he married a dog named Maggie at Parnassus Books last summer as part of a successful fund-raiser for the Nashville Humane Association. I am married to Karl VanDevender. We are all very happy in our respective unions.

Ann Patchett

Nashville

There’s also the unintentionally funny – although one is certain the reporter and editor didn’t get much of a chuckle out of having to put together the following, which appeared in the April 11, 1996, edition of the Spokane Spokesman-Review:

An April 5 story stated that Mary Fraijo did not return a reporter’s calls seeking comment. Fraijo died last December.

And then there are those corrections which leave one scratching one’s head as to how they could possibly have come about. Thus, we have, from the May 10, 2016, The New York Times, this:

Because of an editing error, an article on Monday about a theological battle being fought by Muslim imams and scholars in the West against the Islamic State misstated the Snapchat handle used by Suhaib Webb, one of Muslim leaders speaking out. It is imamsuhaibwebb, not Pimpin4Paradise786.

The number “786” appears to have some importance to some Muslims, at least on the Indian subcontinent; something about giving numeric values to the Arabic letters of the opening words of the Koran. However, it is not a widely held belief among Muslims.

Even so, one would think that given the overall conservative nature of most Muslim leaders, the handle “Pimpin4Paradise” would be viewed as a red flag – a bright, flaming- red flag.

One could see “Pimpin4Paradise786” maybe getting by, say, the editors at the local Peterborough Prattler, but the New York Times? Oy!

Romanesque church appears to have date with wrecking ball

Developers are expected to make public early next month designs to raze a 88-year-old historic church in Worcester, Mass.

Developers of the proposed Roseland Apartment complex will unveil plans, which include tearing down the former Notre Dame des Canadiens Church to erect a four-story apartment building, on Aug. 2 at a Worcester public meeting.

The church, built in 1929, was closed by the Diocese of Worcester a decade ago. Multi-year efforts to preserve the structure have apparently failed.

Worcester is said to be “in a renaissance of development, dining and culture,” and historic properties like the Notre Dame Church in its downtown have been targeted by developers to make for Worcester’s new future, according to the website Masslive.com.

Located in the downtown of what was once a major industrial city, the church served for three-quarters of a century as the epicenter of Worcester’s once-large French-Canadian community.

The Romanesque Revival style structure was the first French-Canadian Roman Catholic parish established in Worcester, and the mother parish to three later French Canadian parishes in the city.

Historically, French Canadians represented Worcester’s largest immigrant population, second only to the Irish.

While some artwork, historical artifacts and stained glass windows have been removed for reuse, many stained-glass windows still remain in the building, according to the group Preservation Worcester.

It should be noted that the church is in desperate need of an overhaul, which would likely be quite expensive, given its size. That said, it’s hard to imagine a replacement that could prove anywhere near the draw for tourism.

Over the past 20 years, many Roman Catholic dioceses in New England and the Rust Belt have had to consolidate and close churches as attendance and parish membership has dropped.

Notre Dame des Canadiens is not listed on the state or national registers of historic places, but is listed on the Massachusetts Cultural Resources Information System.

The church survived an earlier attempt at demolition. During the dreadful urban renewal efforts that swept much of the US in the 1950s and ‘60s, plans called for Notre Dame des Canadiens to be knocked down. However, strong opposition from residents from across Worcester resulted in the Worcester Redevelopment Authority dropping its plans to acquire and demolish the church.

It doesn’t appear the church will get a second reprieve, however.

(Top: Image of Notre Dame des Canadiens church, Worcester, Mass.)

SC structure drew inspiration from Washington Irving

One of South Carolina’s more celebrated architectural gems began as an antebellum bank.

The Farmers’ and Exchange Bank Building, on Charleston’s East Bay Street, has been garnering the attention of locals and visitors alike since its construction in 1854.

Its Moorish design made it a novelty then and now, and it caught the eye of famed writer William Gilmore Simms, who penned an article for Harper’s Magazine in June 1857.

“It is a novelty in the architecture of Charleston, if not of the day, being Moorish in all of its details, yet without reminding you of the Alhambra or the Vermillion towers,” wrote Simms (1806-1870), regarded as a force in antebellum Southern literature. “It is of brownstone of two tints, laid alternately – an arrangement which adds considerably to the effect. The interior is finished with arabesque work from floor to ceiling, and is lighted with subdued rays from the summit. This gives a rich and harmonious effect to the whole. It is of recent erection, Jones and Lee the architects. The corporation itself is a new one, and prosperous, like all the temples reared to the god of the Mines, the Counter, and the Mint, in this virtuous city.”

The building, built to house the Farmers’ and Exchange Bank, was designed by Charlestonians Edward C. Jones and Francis D. Lee in 1853 and completed the following year.

Jones was an especially notable architect whose other works included the Church of the Holy Cross in Stateburg and Charleston’s famed Magnolia Cemetery.

The Farmers’ and Exchange Bank building has rounded horseshoe arches and a façade featuring pale Jersey and darker Connecticut brownstone, giving it a striped effect typical of many Moorish structures.

Its design is thought to have been influenced by illustrations in Washington Irving’s 19th century work, Tales of the Alhambra, a revised edition of which was published two years before construction.

The structure was built by David Lopez, who also constructed Charleston’s Kahal Kadosh Beth Elohim synagogue and Institute Hall, where the South Carolina Ordinance of Secession was signed in December 1860.

The Farmers’ and Exchange Bank continued in Charleston until Federal bombardment of the city during the War Between the States forced the bank’s move to Columbia. It didn’t survive the conflict.

Later, the structure was used for a variety of purposes, including a Western Union telegraph office, office space for long-time Sen. Ernest “Fritz” Hollings and, most recently, a restaurant.

By 1970 there was talk of tearing the building down to make room for parking; however Charleston banker Hugh Lane Sr. spent $50,000 to preserve the structure in the early 1970s.

(Top: Farmers’ and Exchange Bank Building, Charleston, SC.)