One seemingly obvious, but still notable, aspect of Southern antebellum ladyhood, is the necessary and explicit disqualification of black women. The sphere of Southern ladyhood largely consisted of personal beauty and moral reform, with the first seen as evidence of the second. Personal beauty proved personal morality. In the 19th century white mind, whiteness was an essential component of female beauty, and thus, ladyhood.
From historian Mary Cathryn Cain's article "The Art and Politics of Looking White: Beauty Practices among White Women in Antebellum America"
Antebellum white Americans interpreted
visible whiteness as an outward projection of inner
virtue or, as the Toilette of Health, Beauty and Fashion
maintained, ''the face is the mirror of the soul.'' A
beautiful white face, then, reflected an unstained
heart, and the skin's translucence was no longer
valued solely for its physical beauty: it was valorized as
evidence of moral rectitude that allowed a woman's
inner light to shine for any observer. Likewise, the
Book of Health and Beauty declared that ''a hand white
and smooth, diversified with bluish veins, presenting
to the touch the softness of satin, and to the eye the
grateful color of milk'' could be read as a clear index
of a woman's ''moral accomplishments.''
Analysis of Female Beauty, Wilson Flagg reinforced
the attitude that female whiteness was incompatible
with negative personal traits. The book consisted
of a series of poems, each of which depicted
an ideal woman who bore the physical attributes
associated with a particular feminine virtue. Flagg
describes ''Sylvia,'' the personification of Innocence,
by alluding to ''her complexion's pearly hues,'' while
''Cecilia,'' the embodiment of Constancy, looked ''as
white and spotless as new-drifted snow.'' Perhaps
Flagg's characterization of Piety in ''Ophelia'' is his
most telling: ''You cannot think beneath a brow so
fair, /One sinful thought was ever harbored there.''
Here Flagg explicitly equates whiteness with the absence of sin.
In the Southern antebellum white mind, no black woman could ever qualify as a lady, because whiteness was beauty and beauty was moral cleanliness. But like most of the societal components of white supremacy, as surely as patrolling the boundaries of ladyhood meant keeping blacks locked out, it also meant keeping whites locked in. And so whiteness became not simply a sign of beauty and morality, but a sign of an aristocratic mien. Obviously being white does not, automatically, gift you with skin that is "spotless as new-drifted snow." For such an affect, a healthy industry of powders and cosmetics existed to help affect the illusion of moral cleanliness.
But many such cosmetics were railed against by the white aristocracy as unnatural, and the women who applied them were roundly denounced as "painted ladies." Instead, it was advised that white women find other ways to perfect themselves--like a ingesting white chalk and arsenic:
To achieve the desired complexion,
middle-class white women ritualized the practices
described in beauty manuals--not all of them well
advised. Some women dieted, slept with their
windows open, or abstained from sleep altogether.
Some women swore by warm baths. Others swore
by warm beverages; still others swore off hot drinks
completely. Some women ate chalk, drank vinegar,
wore camphorated charms, bled themselves with
leeches or even ingested arsenic to get the desired
result. Many refrained from drinking alcohol and
reading at night. And almost all middle-class white
women avoided the sun.
African-American women from the South, and perhaps from Detroit, Chicago and Harlem, might find that last bit about avoiding the sun particularly poignant. In another era, it was not at all atypical for black people to advise their children to do exactly that for fear of them moving from "colored" to "black."
Some of this was raised, a few weeks back, while discussing Kanye West's album, and hip-hop's occasional embarrassing reinforcement of aesthetics born of a phrenological age. Ladyhood isn't what it once was. But the notion that lighter skin confers upon the owner some deeper power is very much with us. We like to call it colorism. But this understates things. It's white supremacy. When black rappers exalt the "sexy young ladies of the light skin breed," they are participating in an exercise inaugurated with their arrival to the West in chains. They are patrolling the borders, caging off women for sure, but just as surely, caging off themselves.
Image taken from "The Three Species of Beauty, as affecting the head and face,'' Alexander Walker, Beauty: Illustrated Chiefly by an Analysis and Classification of Beauty in Woman (New York: W. H. Colyer, 1845), pl. 16. As cited in Cain's article.
The MIT economist Peter Temin argues that economic inequality results in two distinct classes. And only one of them has any power.
A lot of factors have contributed to American inequality: slavery, economic policy, technological change, the power of lobbying, globalization, and so on. In their wake, what’s left?
That’s the question at the heart of a new book, The Vanishing Middle Class: Prejudice and Power in a Dual Economy, by Peter Temin, an economist from MIT. Temin argues that, following decades of growing inequality, America is now left with what is more or less a two-class system: One small, predominantly white upper class that wields a disproportionate share of money, power, and political influence and a much larger, minority-heavy (but still mostly white) lower class that is all too frequently subject to the first group’s whims.
As the president nears his hundredth day in office, he seems increasingly concerned about how he’ll measure up.
As he approaches his hundredth day in office, Donald Trump appears to be suffering—once again—from an acute case of presidential status anxiety.
In public, of course, he has labored to play it cool, strenuously insisting (and insisting, and insisting) that he does not care about the “first hundred days” metric that historians and pundits have used to evaluate the success of new administrations since FDR. Trump has called this milestone “ridiculous” and “artificial”—a meaningless media fixation. And yet, the less-than-laudatory press reviews seem to have left him seething. For evidence, look no further than the president’s pathos-drenched Twitter feed, where he recently took to vent, “No matter how much I accomplish during the ridiculous standard of the first 100 days, & it has been a lot (including S.C.), media will kill!”
In 1985, Neil Postman observed an America imprisoned by its own need for amusement. He was, it turns out, extremely prescient.
Earlier this month, thousands of protesters gathered at Washington’s National Mall to advocate for an assortment of causes: action against global climate change, federal funding for scientific research, a generally empirical approach to the world and its mysteries. The protesters at the March for Science, as scientists are wont to do, followed what has become one of the established formulas for such an event, holding clever signs, wearing cheeky outfits, and attempting, overall, to carnivalize their anger. “Make the Barrier Reef Great Again,” read one sign at the March. “This is my sine,” read another. “I KNEW TO WEAR THIS,” one woman had written on the poncho she wore that soggy Saturday, “BECAUSE SCIENCE PREDICTED THE RAIN.” Three protesters, sporting sensible footwear and matching Tyrannosaurus rex costumes, waved poster boards bearing messages like “Jurassick of this shit.”
President Trump, in an interview with Reuters, also said while he would “love to solve things diplomatically … it’s very difficult.”
President Trump says “[t]here is a chance that we could end up having a major, major conflict with North Korea.” The comments, which were made to Reuters in an interview, come two days after senior members of his administration, in a joint statement, tried to defuse tensions with the communist state, saying the U.S. remained open to talks.
Trump suggested in the interview that while he would “love to solve things diplomatically … it’s very difficult.” The subject of North Korea’s nuclear-weapons program has been a U.S. priority since at least the Clinton administration—though efforts to denuclearize the Korean peninsula began during the George H.W. Bush administration. But despite bilateral and multilateral diplomatic efforts undertaken by Presidents Bill Clinton, George W. Bush, and Barack Obama, North Korea’s nuclear technology has improved, and many experts believe that it could be capable of firing a nuclear-armed missile that could reach Seattle in the next few years.
The House and Senate voted to extend federal funding for another week, averting a shutdown to buy more time for negotiations on a large spending bill.
Updated on April 28 at 12:05 p.m. ET
President Trump isn’t getting a health-care vote to mark his 100th day in office, but he won’t be saddled with a government shutdown, either.
The House and Senate voted in quick succession on Friday morning to extend federal funding for another week past a midnight deadline as negotiators try to reach an agreement on a large spending bill for the remainder of the fiscal year.
Democrats had briefly threatened to hold up the stopgap measure if Republicans tried to jam through their stalled American Health Care Act. But GOP leaders still can’t find enough support among their members for the proposal, and their decision on Thursday night to again put off a vote defused—for now—the shutdown threat.
If 2016 was the year of populist victories, there are signs this year will be different.
If 2016 was the year that populist protest triumphed in Britain (Brexit) and the United States (Trump), 2017 is shaping up as the year that political normality reasserts itself. Three events in three different Western democracies confirm that some of the familiar laws of political gravity do still operate.
The most spectacular of the events is unfolding in the United Kingdom. The Conservative party under Prime Minister Theresa May is rolling toward a crushing victory over a Labour party that veered to the hard left under Jeremy Corbyn. Corbynjoins radical views and stated sympathies with extremists—IRA, Islamist, and pro-Russian—to a personal befuddlement nicely captured in a Vice documentary that showed him autographing apples in permanent marker to distribute to admirers. (Who wants an autographed apple? You can neither eat it as a snack nor save it as a memento.) The befuddlement might be endearing were it not laid atop a paranoid management team staffed by the hardest of the British hard left. As an incredulous Politicoreported of Corbyn’s chief of communications, Seumas Milne:
“Somewhere at Google there is a database containing 25 million books and nobody is allowed to read them.”
You were going to get one-click access to the full text of nearly every book that’s ever been published. Books still in print you’d have to pay for, but everything else—a collection slated to grow larger than the holdings at the Library of Congress, Harvard, the University of Michigan, at any of the great national libraries of Europe—would have been available for free at terminals that were going to be placed in every local library that wanted one.
At the terminal you were going to be able to search tens of millions of books and read every page of any book you found. You’d be able to highlight passages and make annotations and share them; for the first time, you’d be able to pinpoint an idea somewhere inside the vastness of the printed record, and send somebody straight to it with a link. Books would become as instantly available, searchable, copy-pasteable—as alive in the digital world—as web pages.
Recent border battles have once again redrawn the lines of the metro area.
On the Saturday before Election Day last November, Jason Lary, a former insurance executive, crouched on a rough patch of grass at the center of a busy intersection 20 miles outside of Atlanta in DeKalb County. Lary was holding a hammer, and he tapped carefully on the thin wire base of a campaign sign. “My hand is like Fred Flintstone’s right now because I banged my hand in the night,” he said, noting his latest sign-related injury. This hazard, though, was worthwhile: “If you don’t start [the sign] with your hand, it will bend. It takes longer—guys are 10 times faster than I am. But my sign’s still gonna be up.”
This was a non-trivial advantage for Lary, who for the past month had begun most mornings with a kind of ground-game whack-a-mole. He would put up signs under the cover of night, only to have his opponents dislodge them by hand or, when that failed, run over them with their cars. Nevertheless, Lary was feeling good. “My opposition? Worn down,” he told me. “They don’t even have any more signs. And I kept a stash, knowing this time was coming. This is not my first picnic with nonsense.”
Princeton freshman Tal Fortgang was right that "privilege" is a problem, but not about why.
Poor Tal Fortgang. (Well, perhaps “poor” isn’t the right word.) Not long ago, the Princeton freshman’s white male privilege was known only to those in his life. Then he published an essay about this privilege in a conservative student publication, arguing that because his ancestors had struggled, he personally doesn’t benefit from unearned advantage. If he’s not privileged, no one should be asking him to check his privilege, right? After all, some of his advantage was earned; he just doesn’t happen to be the one who earned it.
Because “privilege” is clickbait, Fortgang’s piece made the rounds, culminating in the New York Times interviewing his classmates about his privilege and whether he had, in fact, checked it. The consensus is that he did not. Fortgang’s privilege has now been checked not only by his classmates and Facebook friends but by the entire Internet.
All over America, people have put small "give one, take one" book exchanges in front of their homes. Then they were told to tear them down.
Three years ago, The Los Angeles Times published a feel-good story on the Little Free Library movement. The idea is simple: A book lover puts a box or shelf or crate of books in their front yard. Neighbors browse, take one, and return later with a replacement. A 76-year-old in Sherman Oaks, California, felt that his little library, roughly the size of a dollhouse, "turnedstrangers into friends and a sometimes-impersonal neighborhood into a community," the reporter observed. The man knew he was onto something "when a 9-year-old boy knocked on his door one morning to say how much he liked the little library." He went on to explain, "I met more neighbors in the first three weeks than in the previous 30 years."