WOW ~ Word of the Week ~ Club Law

WOW ~ Word of the Week ~ Club Law

Sometimes we know we should do the right thing before it’s actually the right thing to do. For instance, there are some things in life that we know are right and we know are wrong; just because there aren’t any laws for or against them doesn’t mean we should or shouldn’t do them.

Case in point: today is Martin Luther King, Jr Day in the United States. No one should have ever needed telling the color of one’s skin mattered in determining anything about one’s worth. And yet here we are, in 2022, still having this discussion.

It makes me ill.

Like my Word of the Week implies, some people might benefit from oak stick education rather than parliamentary procedure.

Club Law

Argumentum bacculinum, in which an oaken stick is a better plea than an act of parliament.

William Wilberforce (1759-1833)

In opening, concerning the nature of the slave trade, I need only observe that it is found by experience to be just such as every man who uses his reason would infallibly conclude it to be. For my own part, so clearly am I convinced of the mischiefs inseparable from it, that I should hardly want any further evidence than my own mind would furnish, by the most simple deductions.

When we consider the vastness of the continent of Africa; when we reflect how all other countries have for some centuries past been advancing in happiness and civilization; when we think how in this same period all improvement in Africa has been defeated by her intercourse with Britain; when we reflect that it is we ourselves that have degraded them to that wretched brutishness and barbarity which we now plead as the justification of our guilt; how the slave trade has enslaved their minds, blackened their character, and sunk them so low in the scale of animal beings that some think the apes are of a higher class, and fancy the orang-outang has given them the go-by. What a mortification must we feel at having so long neglected to think of our guilt, or attempt any reparation! It seems, indeed, as if we had determined to forbear from all interference until the measure of our folly and wickedness was so full and complete; until the impolicy which eventually belongs to vice was become so plain and glaring that not an individual in the country should refuse to join in the abolition; it seems as if we had waited until the persons most interested should be tired out with the folly and nefariousness of the trade, and should unite in petitioning against it.

Let us then make such amends as we can for the mischiefs we have done to the unhappy continent… It will appear from everything which I have said, that it is not regulation, it is not mere palliatives, that can cure this enormous evil. Total abolition is the only possible cure for it.

  • From a speech in the House of Commons on May 12, 1789, in support of his own resolution condemning the slave trade, which with the help of Pitt, Burke, and Fox, was carried without a division.

Martin Luther King, Jr. (1929-1968)

I’d like to use a subject from which to speak this afternoon, the Other America. And I use this subject because there are literally two Americas. One America is beautiful for situation. And, in a sense, this America is overflowing with the milk of prosperity and the honey of opportunity. This America is the habitat of millions of people who have food and material necessities for their bodies; and culture and education for their minds; and freedom and human dignity for their spirits. In this America, millions of people experience every day the opportunity of having life, liberty, and the pursuit of happiness in all of their dimensions. And in this America millions of young people grow up in the sunlight of opportunity.

But tragically and unfortunately, there is another America. This other America has a daily ugliness about it that constantly transforms the ebulliency of hope into the fatigue of despair. In this America millions of work-starved men walk the streets daily in search for jobs that do not exist. In this America millions of people find themselves living in rat-infested, vermin-filled slums. In this America people are poor by the millions. They find themselves perishing on a lonely island of poverty in the midst of a vast ocean of material prosperity.

In a sense this was a struggle for decency; we could not go to a lunch counter in so many instances and get a hamburger or a cup of coffee. We could not make use of public accommodations. Public transportation was segregated, and often we had to sit in the back and within transportation — transportation within cities — we often had to stand over empty seats because sections were reserved for whites only. We did not have the right to vote in so many areas of the South. And the struggle was to deal with these problems.

And certainly they were difficult problems, they were humiliating conditions. By the thousands we protested these conditions. We made it clear that it was ultimately more honorable to accept jail cell experiences than to accept segregation and humiliation. By the thousands students and adults decided to sit in at segregated lunch counters to protest conditions there. When they were sitting at those lunch counters they were in reality standing up for the best in the American dream and seeking to take the whole nation back to those great wells of democracy which were dug deep by the Founding Fathers in the formulation of the Constitution and the Declaration of Independence.

Many things were gained as a result of these years of struggle. In 1964 the Civil Rights Bill came into being after the Birmingham movement which did a great deal to subpoena the conscience of a large segment of the nation to appear before the judgment seat of morality on the whole question of Civil Rights. After the Selma movement in 1965 we were able to get a Voting Rights Bill. And all of these things represented strides.

But we must see that the struggle today is much more difficult. It’s more difficult today because we are struggling now for genuine equality. It’s much easier to integrate a lunch counter than it is to guarantee a livable income and a good solid job. It’s much easier to guarantee the right to vote than it is to guarantee the right to live in sanitary, decent housing conditions. It is much easier to integrate a public park than it is to make genuine, quality, integrated education a reality. And so today we are struggling for something which says we demand genuine equality.

Now the other thing that we’ve gotta come to see now that many of us didn’t see too well during the last ten years — that is that racism is still alive in American society. And much more wide-spread than we realized. And we must see racism for what it is. It is a myth of the superior and the inferior race. It is the false and tragic notion that one particular group, one particular race is responsible for all of the progress, all of the insights in the total flow of history. And the theory that another group or another race is totally depraved, innately impure, and innately inferior.

In the final analysis, racism is evil because its ultimate logic is genocide. Hitler was a sick and tragic man who carried racism to its logical conclusion. He ended up leading a nation to the point of killing about 6 million Jews. This is the tragedy of racism because its ultimate logic is genocide. If one says that I am not good enough to live next door to him; if one says that I am not good enough to eat at a lunch counter, or to have a good, decent job, or to go to school with him merely because of my race, he is saying consciously or unconsciously that I do not deserve to exist.

To use a philosophical analogy here, racism is not based on some empirical generalization; it is based rather on an ontological affirmation. It is not the assertion that certain people are behind culturally or otherwise because of environmental conditions. It is the affirmation that the very being of a people is inferior. And this is the great tragedy of it.

I submit that however unpleasant it is we must honestly see and admit that racism is still deeply rooted all over America. It is still deeply rooted in the North, and it’s still deeply rooted in the South.

Abused and scorned though we may be, our destiny is tied up in the destiny of America. Before the pilgrim fathers landed at Plymouth we were here. Before Jefferson etched across the pages of history the majestic words of the Declaration of Independence, we were here. Before the beautiful words of the Star Spangled Banner were written, we were here. For more than two centuries, our forebearers labored here without wages. They made cotton king. They built the homes of their masters in the midst of the most humiliating and oppressive conditions. And yet out of a bottomless vitality, they continued to grow and develop.

And so I can still sing “We Shall Overcome.” We shall overcome because the arc of the moral universe is long but it bends toward Justice. We shall overcome because Carlyle is right, “No lie can live forever.” We shall overcome because William Cullen Bryant is right, “Truth crushed to earth will rise again.” We shall overcome because James Russell Lowell is right, “Truth forever on the scaffold, Wrong forever on the throne — Yet that scaffold sways the future.” With this faith, we will be able to hew out of the mountain of despair a stone of hope.

With this faith, we will be able to transform the jangling discourse of our nation into a beautiful symphony of brotherhood. With this faith, we will be able to speed up the day when all of God’s children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and live together as brothers and sisters, all over this great nation. That will be a great day, that will be a great tomorrow. In the words of the Scripture, to speak symbolically, that will be the day when the morning stars will sing together and the sons of God will shout for joy.

  • From the speech, “The Other America,” delivered at Stanford University on April 14, 1967, addressing the topics of race, poverty, and economic justice.

~~~~~

WOW ~ Word of the Week ~ Quill

WOW ~ Word of the Week ~ Quill

Happy New Year!

And in the words of Colonel Sherman Potter of M*A*S*H: “May she be a damn sight better than the old one.”

I typically binge books and television shows/movies over the holiday break. These past few weeks have been the exception in that we were simply too busy. Even though we’re still social distancing and being extremely careful, we did get out more and several typical holiday events resumed, so our schedule was full. Add to that, the weather was unseasonably warm, even for Texas, so we’ve been outside doing outside things – which was hopefully terribly good for our health.

When I found myself reading, I discovered a new pet peeve: the serial. Not book series, and not a set of full-size books with continuing side-storylines, but these short (even shorter-than-novella) serials that seem to be cropping up in my suggested reading lists. I’m talking thirty pages of characters repetitively ruminating over one or two events followed by a “to be continued” cliffhanging tag line, all for the price of a full-length book.

The times I’ve peeked at the entire serial collection, it was obvious the story could have been presented as one, full-length book. As a reader, separating the story into five short novellas feels like a money grab. As an author, this still feels like a money grab.

But perhaps I’m being too salty.

I’m beginning to feel a little petty-critical of fellow authors, so I’ll jump off my salt soapbox and look at some authors who wrote because they had to – they felt that compulsion and burn to put ink on paper. Or some simply felt the desire to set the world on fire with their words.

Quill

An author.

Maria Edgeworth, by John Downman, 1807, public domain.

Maria Edgeworth
(1 January 1767, Blackbourton, Oxfordshire — 22 May 1849, Edgeworthstown, Ireland)

Born in England, Edgeworth moved with her family to Ireland at the age of 15 and assisted her father with the management of their estate. There she learned the basics of the rural economy and Irish peasantry that would define her stories. She was fortunate that her parents supported her writing, and she found plenty of material and listening ears in her family of 24. Edgeworth wrote stories of children and Irish life; her first collection, The Parent’s Assistant, was published in 1796. Her first novel, Castle Rackrent in 1800, was praised for “social observations, character sketches, and authentic dialogue.” It was also praised for being free of moralising, which was attributed to her father’s editing of her earlier works. Sir Walter Scott and Jane Austen admired this new “regional novel” that highlighted the people of the area in which Edgeworth wrote.

Edgeworth never married, but she had many friends an acquaintances in literary and scientific circles. She took great pride and import in devoting herself to her family estate, and later working for the relief of peasants stricken during the Irish famine of 1846. Her novels continued to be regularly reprinted even in the 21st century, especially Moral Tales for Young People, 5 vol. (1801) and Letters for Literary Ladies (1795).

Frontispeice featuring an engraving of the author, Jane Porter, from The Pastor’s Fire-side: a Biographical Romance, 1846, Houghton Library.

Jane Porter
(17 January 1776 – 24 May 1850)

Born in Durham, England, but the daughter of a Scot, Jane Porter is considered one of the foremost female Scottish novelists and dramatists. After her father’s death, the family moved for a while to Edinburgh, where Walter Scott was a frequent visitor and storyteller in their home. Their next move found the family in London, where more artistic acquaintances further nurtured Porter (and two of her five siblings, a sister who also became a novelist, and a brother, a painter). Here she met Elizabeth Inchbald (actress, novelist), Anna Laetitia Barbauld (poet, essayist, literary critic, editor), Hannah More (poet, playwright, literary circle mistress), Elizabeth Hamilton (essayist, poet, satirist, novelist), Selina Davenport (novelist), Elizabeth Benger (biographer, novelist, poet), and Mrs Champion de Crespigny (artist, novelist).

Porter’s first novel was published in 1803 to moderate success, but her second novel in 1810, The Scottish Chiefs, soared to fame. The story features William Wallace as its hero, causing the book to bear the label as one of the first historical novels ever written. It remains popular among children in Scotland.

Hannah More 1745-1833, by Frances Reynolds, Bristol Museum and Art Gallery.

Hannah More
(1745-1833)

Born in Fishponds, More taught at a girl’s school in Bristol that was set up by her father (he also established a similar boy’s school). She was betrothed to William Turner, the owner of Belmont estate, at the age of two and twenty; the beauty of the area inspired her to begin to write poetry. Turner postponed their wedding three times over the span of six years before eventually breaking their engagement (which caused a possible nervous breakdown). He offered her £200 a year as recompense; she initially refused but after contemplation, accepted. These funds allowed her an independence women of the period rarely experienced, and she pursued a literary career with great success.

More wrote both poetry, plays, and social-cause pamphlets and essays, and was a champion of female education, social reform, and abolition. Her play, Percy, featured a forward by David Garrick, and was found in Mozart’s possessions upon his death. She was a member of London’s literary elite, keeping company with the likes of the Bluestocking group (until falling out with many of them over her anti-feminist/industry and piety views after the publishing of Mary Wollstonecraft’s A Vindication of the Rights of Woman, which More refused to read). She established twelve schools in the Mendip District of England, and was monetarily instrumental in the founding of Kenyon College in Ohio.