Sowell, Thomas. Black Rednecks and White Liberals. San Francisco: Encounter Books, 2005. ISBN 1-59403-086-3.
One of the most pernicious calumnies directed at black intellectuals in the United States is that they are “not authentic”—that by speaking standard English, assimilating into the predominant culture, and seeing learning and hard work as the way to get ahead, they have somehow abandoned their roots in the ghetto culture. In the title essay in this collection, Thomas Sowell demonstrates persuasively that this so-called “black culture” owes its origins, in fact, not to anything blacks brought with them from Africa or developed in times of slavery, but rather to a white culture which immigrants to the American South from marginal rural regions of Britain imported and perpetuated long after it had died out in the mother country. Members of this culture were called “rednecks” and “crackers” in Britain long before they arrived in America, and they proceeded to install this dysfunctional culture in much of the rural South. Blacks arriving from Africa, stripped of their own culture, were immersed into this milieu, and predictably absorbed the central values and characteristics of the white redneck culture, right down to patterns of speech which can be traced back to the Scotland, Wales, and Ulster of the 17th century. Interestingly, free blacks in the North never adopted this culture, and were often well integrated into the community until the massive northward migration of redneck blacks (and whites) from the South spawned racial prejudice against all blacks. While only 1/3 of U.S. whites lived in the South, 90% of blacks did, and hence the redneck culture which was strongly diluted as southern whites came to the northern cities, was transplanted whole as blacks arrived in the north and were concentrated in ghetto communities.

What makes this more than an anthropological and historical footnote is, that as Sowell describes, the redneck culture does not work very well—travellers in the areas of Britain it once dominated and in the early American South described the gratuitous violence, indolence, disdain for learning, and a host of other characteristics still manifest in the ghetto culture today. This culture is alien to the blacks who it mostly now afflicts, and is nothing to be proud of. Scotland, for example, largely eradicated the redneck culture, and became known for learning and enterprise; it is this example, Sowell suggests, that blacks could profitably follow, rather than clinging to a bogus culture which was in fact brought to the U.S. by those who enslaved their ancestors.

Although the title essay is the most controversial and will doubtless generate the bulk of commentary, it is in fact only 62 pages in this book of 372 pages. The other essays discuss the experience of “middleman minorities” such as the Jews, Armenians in the Ottoman Empire, Lebanese in Africa, overseas Chinese, etc.; the actual global history of slavery, as a phenomenon in which people of all races, continents, and cultures have been both slaves and slaveowners; the history of ethnic German communities around the globe and whether the Nazi era was rooted in the German culture or an aberration; and forgotten success stories in black education in the century prior to the civil rights struggles of the mid 20th century. The book concludes with a chapter on how contemporary “visions” and agendas can warp the perception of history, discarding facts which don't fit and obscuring lessons from the past which can be vital in deciding what works and what doesn't in the real world. As with much of Sowell's work, there are extensive end notes (more than 60 pages, with 289 notes on the title essay alone) which contain substantial “meat” along with source citations; they're well worth reading over after the essays.

July 2005 Permalink