Mercer University Lamar Memorial Lectures

River-cane baskets woven by the Chitimachas of south Louisiana are universally admired for their beauty and workmanship. Recounting friendships that Chitimacha weaver Christine Paul (1874-1946) sustained with two non-Native women at different parts of her life, this book offers a rare vantage point into the lives of American Indians in the segregated South. Mary Bradford (1869-1954) and Caroline Dormon (1888-1971) were not only friends of Christine Paul; they were also patrons who helped connect Paul and other Chitimacha weavers with buyers for their work. Daniel H. Usner uses Paul's letters to Bradford and Dormon to reveal how Indian women, as mediators between their own communities and surrounding outsiders, often drew on accumulated authority and experience in multicultural negotiation to forge new relationships with non-Indian women. Bradford's initial interest in Paul was philanthropic, while Dormon's was anthropological. Both certainly admired the artistry of Chitimacha baskets. For her part, Paul saw in Bradford and Dormon opportunities to promote her basketry tradition and expand a network of outsiders sympathetic to her tribe's vulnerability on many fronts. As Usner explores these friendships, he touches on a range of factors that may have shaped them, including class differences, racial attitudes, and shared ideals of womanhood. The result is an engaging story of American Indian livelihood, identity, and self-determination.

With a fresh interpretation of African American resistance to kidnapping and pre-Civil War political culture, Blind No More sheds new light on the coming of the Civil War by focusing on a neglected truism: the antebellum free states experienced a dramatic ideological shift that questioned the value of the Union. Jonathan Daniel Wells explores the cause of disunion as the persistent determination on the part of enslaved people that they would flee bondage no matter the risks. By protesting against kidnappings and fugitive slave renditions, they brought slavery to the doorstep of the free states, forcing those states to recognize the meaning of freedom and the meaning of states' rights in the face of a federal government equally determined to keep standing its divided house. Through these actions, African Americans helped northerners and westerners question whether the constitutional compact was still worth upholding, a reevaluation of the republican experiment that would ultimately lead not just to Civil War but to the Thirteenth Amendment, ending slavery. Wells contends that the real story of American freedom lay not with the Confederate rebels nor even with the Union army but instead rests with the tens of thousands of self-emancipated men and women who demonstrated to the Founders, and to succeeding generations of Americans, the value of liberty.

For as long as the United States owed its prosperity to a New World plantation complex, from colonial settlement until well into the twentieth century, the toxic practices associated with its permutations stimulated imaginary solutions to the contradiction with the nation's enlightenment ideals and republican ideology. Ideals of liberty, democracy, and individualism could not be separated from a history of forcible coercion, oligarchic power, and state-protected economic opportunism. While recent historical scholarship about the relation of capitalism to slavery explores the depths at which U.S. ascension was indebted to global plantation slave economies, John T. Matthews probes how exemplary works of literature represented the determination to deny the open secret of a national atrocity. Difficult truths were hidden in plain sight, allowing beholders at once to recognize and disavow knowledge they would not act on. What were the habits of mind that enabled free Americans to acknowledge what was intolerable yet act as if they did not? In what ways did non-slave-owning Americans imagine a relation to slavery that both admitted its iniquity and accepted its benefits? How did the reconfiguration of the plantation system after the Civil War elicit new literary forms for dealing with its perpetuation of racial injustice, expropriation of labor, and exploitation for profit of the land? Hidden in Plain Sight examines signal nineteenth-century works by Edgar Allan Poe, Nathaniel Hawthorne, Herman Melville, and Joel Chandler Harris to show how writers portrayed a nation founded on the unseen seen of slavery's capitalism.

Over the past generation the Deep South has become the primary focus, and the plantation the predominant site, in southern literary studies. These developments followed academic interest first in postcolonial studies and more recently in globalization studies and conceptions of the Global South. With The North of the South Barbara Ladd turns her attention to the Upper South, exploring the fluidity of regional boundaries in this part of the world. In so doing she argues for greater attention to the impact of its distinctive ecosystems on its literature and points out the complex ways the Upper South's cultural and natural histories are foundational for our national imaginary. Surprisingly, it is Edgar Allan Poe who anchors this study. No longer American literary nationalism's most famous misfit, here he is shown to be remarkably attentive to both the natural and the nationalizing world around him, to have engaged deeply and critically with the environmental and the nationalist vision of Thomas Jefferson. Poe left a legacy of national melancholy around questions of American origins and possible futures discernible in the Souths of Elizabeth Madox Roberts, Cormac McCarthy, and Toni Morrison. In her examination of these cultural aspects of the Upper South, Ladd plumbs the depths of Poe's influence on southern literary studies.

How do we read southern literature in a postplantation, postregional, and posthuman moment? How do we address the urgent contemporary catastrophes of the Anthropocene in these newly leveled landscapes? Put simply, how do we parse the levels of human responsibility––both for apocalypse and for deliverance––in contexts where settler-colonial and racial capitalist histories dramatically shape our reality? Reading modern and contemporary southern literary texts from a variety of perspectives, these lectures engage the new materialist, object-oriented ontologies that critique and decenter human agency while uncovering the lasting, determinative, haunting realities of humanity's detention within what Timothy Morton calls the "weird" web of our entwined social, racial, economic, and natural ecologies. As a concept in the burgeoning conversation about Anthropocenic disaster and climate emergency, the "weird" is a powerful way to conceptualize not just human hubris but also humility: we are no different from, no more powerful than, any other living or inanimate objects-neither the organisms that take up residence in our bodies nor the myriad things that we imagine we create, fashion, patrol, and control.