scholarly journals Silver, Christopher. Twentieth Century Richmond: Planning, Politics, and Race. Knoxville: University of Tennessee Press, 1984. Pp. x, 342. Black and white plates, maps, tables, index. $29.95 (U.S.)

1986 ◽  
Vol 14 (3) ◽  
pp. 300
Author(s):  
James E. DeVries
Keyword(s):  
Twentieth Century ◽  
University Of Tennessee ◽  
Black And White

Reading the Image of Race: Neurocriminology, Medical Imaging Technologies and Literary Intervention

2018 ◽  
Author(s):  
Lindsey Andrews ◽  
Jonathan M. Metzl
Keyword(s):  
Twentieth Century ◽  
Wall Street Journal ◽  
Genetic Basis ◽  
Three Dimensional ◽  
Criminal Behaviour ◽  
Dominant Model ◽  
Wall Street ◽  
Behavioural Genetics ◽  
Black And White ◽  
Brain Scan

On 26 April 2013, the Wall Street Journal published an essay by neurocriminologist Adrian Raine promoting his newest book, The Anatomy of Violence: The Biological Roots of Crime. On the newspaper’s website, an image of a black-and-white brain scan overlaid with handcuffs headed the essay. Clicking ‘play’ turned the image into a video filled with three-dimensional brain illustrations and Raine’s claims that some brains are simply more biologically prone to violence than others. Rejecting what he describes as ‘the dominant model for understanding criminal behaviour in the twentieth century’ – a model based ‘almost exclusively on social and sociological’ explanations – Raine wrote that ‘the genetic basis of criminal behaviour is now well established’ through molecular and behavioural genetics.

Protesting the Privilege of Perception

2018 ◽  
pp. 194-227
Author(s):  
Scott L. Matthews
Keyword(s):  
Twentieth Century ◽  
Black Women ◽  
Black People ◽  
James Agee ◽  
Black And White ◽  
Private Lives ◽  
Walker Evans

This chapter explores how Hale County, Alabama became an iconic site of documentary representation during the twentieth century and why some its poor black and white residents resisted the attempts of documentarians to turn their private lives into public symbols. The chapter begins by examining the collaboration between two local white documentarians, amateur folklorist and poet, Martha Young and photographer J.W. Otts, who recorded the lives and customs of Hale County’s rural black people in the early 1900s. It focuses on Young’s dialect poems that speak from the perspective of black women who refused to be photographed by whites and who saw photography as an exploitative medium. Next, the chapter demonstrates how this narrative and tradition of resistance to documentary continued during the 1930s. It explores the resistance writer James Agee and photographer Walker Evans faced in the 1930s from some of the white tenant families they documented for their book, Let Us Now Praise Famous Men, and it shows how their descendants often found new ways to resist documentarians and journalists in succeeding decades. These acts of resistance transformed poor black and white residents into actors rather than just icons in the documentary process.

Introduction

2018 ◽  
pp. 1-17
Author(s):  
Scott L. Matthews
Keyword(s):  
Twentieth Century ◽  
Civil Rights ◽  
Civil Rights Movement ◽  
Caste System ◽  
The South ◽  
Folk Revival ◽  
White Southerners ◽  
Black And White ◽  
Travel Writings ◽  
Frederick Law Olmsted

The introduction explores why the South became known as America’s “most documented” region beginning in the 1940s and into the twenty-first century. It argues that documentarians saw the region as a fertile place to do fieldwork for two main reasons. First, the region possessed unique and seemingly fragile folk cultures in need of preservation before modern influences erased them. Second, the region possessed seemingly endemic problems associated with its racial caste system and agricultural economies that needed documentation, study, and reform. The introduction also provides an overview of how historians and theorists defined “documentary” throughout the twentieth century and how and why some black and white southerners resisted the intrusion of documentarians into their lives. Additionally, it traces the history of documentary fieldwork in the South from the eighteenth through the nineteenth century and demonstrates how the tradition’s dominant themes developed during this time, particularly in the travel writings and sketches of Basil Hall, Frederick Law Olmsted, Jonathan Baxter Harrison and others. Finally, it highlights the distinguishing features of twentieth-century documentary by emphasizing the role of Progressive and New Deal reform impulses, the Folk Revival and Civil Rights Movement, and the development of portable recording technologies.

People of Adam: Divine Healing and Racial Cosmopolitanism in the Early Twentieth-Century Transvaal, South Africa

2015 ◽  
Vol 57 (2) ◽  
pp. 557-592 ◽  
Author(s):  
Joel Cabrita
Keyword(s):  
South Africa ◽  
Twentieth Century ◽  
Faith Healing ◽  
Divine Healing ◽  
South Africans ◽  
Black And White ◽  
Early Twentieth Century ◽  
History Of ◽  
Biological Race ◽  
Healing Group

AbstractThis article analyses the intersection between cosmopolitanism and racist ideologies in the faith healing practices of the Christian Catholic Apostolic Church in Zion. Originally from Illinois, USA, this organization was the period's most influential divine healing group. Black and white members, under the leadership of the charismatic John Alexander Dowie, eschewed medical assistance and proclaimed God's power to heal physical affliction. In affirming the deity's capacity to remake human bodies, church members also insisted that God could refashion biological race into a capacious spiritual ethnicity: a global human race they referred to as the “Adamic” race. Zionist universalist teachings were adopted by dispossessed and newly urbanized Boer ex-farmers in Johannesburg, Transvaal, before spreading to the soldiers of the British regiments recently arrived to fight the Boer states in the war of 1899–1902. Zionism equipped these estranged white “races” with a vocabulary to articulate political reconciliation and a precarious unity. But divine healing was most enthusiastically received among the Transvaal's rural Africans. Amidst the period's hardening segregation, Africans seized upon divine healing's innovative racial teachings, but both Boers and Africans found disappointment amid Zion's cosmopolitan promises. Boers were marginalized within the new racial regimes of the Edwardian empire in South Africa, and white South Africans had always been ambivalent about divine healing's incorporations of black Africans into a unitary race. This early history of Zionism in the Transvaal reveals the constriction of cosmopolitan aspirations amidst fast-narrowing horizons of race, nation, and empire in early twentieth-century South Africa.

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