The Mammy Monument
History Research: Memory and Myth
Audrey Hansen
Fall 2014
Mammy, a 20th century caricature and racial fallacy, was a powerful symbol of the post-war tensions that characterized the Jim Crow Era. A fervent nostalgia for the Old South inspired a revival of traditional social structures and black subordination. A fabled narrative, crafted by whites, illustrated the Mammy figure as an affectionate, devoted slave possessing unconditional love for her white superiors. Perpetrators of the Mammy myth regarded the maternal figure as a unifying link between the two diverging races. In the eyes of whites, the proposition of a national Mammy monument in 1923 sought to mitigate racial friction and revitalize traditional ideologies. In
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The establishment of a national Mammy monument appealed to many whites, for it epitomized traditional social structures. When North Caroline congressman Charles Stedman introduced the bill in January of 1923, he stated: "The traveler, as he passes by, will recall that epoch of southern civilization when fidelity and loyalty prevailed. No class of any race of people held in bondage could be found anywhere who lived more free from care or distress.” According to white proponents, the monument would serve as a reminder of the amicable race relations that prevailed throughout the Old South. Moreover, the monument would legitimize white supremacy by emphasizing the beneficial nature of black subordination. As Stedman firmly asserted: "(Mammys) desired no change in their condition of life”. The myth contended that Mammies possessed deep affection for their white superiors and held no resentment for their inferior position. The Mammy figure served, not only to degrade the black race, but also to negate black oppression through an invented history. Mammy accommodated the “political, social, and economic interests of mainstream white America. During slavery, the mammy caricature was posited as proof that blacks -- in this case, black women -- were contented, even happy, as slaves. Her wide grin, hearty laugher, and loyal servitude were offered as evidence of the …show more content…
White efforts to suppress liberty and romanticize the institution of slavery outraged the black community. The Monument’s bill drew national attention from African-American press and activists. Neval H. Thomas of the NAACP expressed that the monument would “at best will be a symbol of our servitude to remind white and black alike that the menial callings are our place in the scheme of things.” . Furthermore, Thomas added, “"if the South has such deep gratitude for the virtues of this devoted group from which it reaped vast riches, let it remove the numberless barriers it has gone out of its way to throw up against the progress" . Activists like Thomas criticized the perpetuation of black abuses under a façade of artistic and romantic sentiments. Fervent civil rights activist Mary Beth Terrell argued that if the monument were constructed, “there are thousands of colored men and women who will fervently pray that on some stormy night the lightning will strike it and the heavenly elements will send it crashing to the ground.” . The Mammy proposal ignited a vigorous indignation that further exacerbated 20th century racial relations. Terrell’s assertion illustrated the black community’s willingness to fight for the preservation of their rightful liberties and social opportunities.
The protagonist and hero of our film Colonel Ben Cameron is portrayed as the honest and star struck lover who wants nothing but the love of his life by his side. Yet, this proves impossible with the newly corrupt and hate filled south created by the freed blacks, so Colonel Cameron devises the idea of the KKK on the stereotypical belief that all blacks are superstitious. Dressing as ghosts was an attempt to simply scare the blacks out of the south. Beliefs such as that of all blacks being highly superstitious and use of black face are some of the many racist aspects in “The Birth of a Nation”. The film even breaks down African Americans into a few categories The tom as the loyal slave who is always harassed and beat, the coon a black man who is viewed as lousy and good for nothing, pickanninies are the presentation of black children who were easily moved and had overly expressed features, the tragic mulatto from the one drop rule was a mixed black who was always angry because she had “corrupt” black blood, the mammy was the sexless, overweight female who cared for the kids, and the brutal black back who was centered around nothing but the desire for white women (Bogle 4-10). Each of these roles played a significant role in discriminately dividing the African American community into categories and expressing false differences between African Americans and
In class, we watched a film called Ethnic Notions. In this film, it brought to light how devastating and powerful images can be. Due to exaggerated images and caricatures created pre-civil war era of black men and women, stereotypes were created and have negatively affected the black race in society. Caricatures, such as the Sambo, Zip Coon, Mammy, and Brute, have unfortunately been engrained in the minds of generations. So much so their stereotypes still persist today.
The movie 'Ethnic Notions' describes different ways in which African-Americans were presented during the 19th and 20th centuries. It traces and presents the evolution of the rooted stereotypes which have created prejudice towards African-Americans. This documentary movie is narrated to take the spectator back to the antebellum roots of African-American stereotypical names such as boy, girl, auntie, uncle, Sprinkling Sambo, Mammy Yams, the Salt and Pepper Shakers, etc. It does so by presenting us with multiple dehumanized characters and cartons portraying African-Americans as carefree Sambos, faithful Mammies, savage Brutes, and wide-eyed Pickaninnies. These representations of African-Americans roll across the screen in popular songs, children's rhymes, household artifacts and advertisements. These various ways to depict the African ?American society through countless decades rooted stereotypes in the American society. I think that many of these still prevail in the contemporary society, decades after the civil rights movement occurred.
In his work “Escape and Revolt in Black and White,” James M. McPherson discusses the lives of now famous black and white defenders of the black population and how society’s views of these individuals changed over time. The majority of his essay focused on the stories of Harriet Tubman, Harriet Jacobs, and John Brown, each of whom impacted their own immediate surroundings, even if only on a small scale, in an attempt to improve the condition of blacks. He investigates whether these now famous individuals became famous due to their own merits or as another piece of propaganda to support either side of the fight over civil rights. However, this overall point was very unclear and jumbled as he focused too heavily on just his narrative of these
Did you know that in 1960, Betye Saar collected pictures of Aunt Jemima, Uncle Tom, and Little Black Sambo including other African American figures in areas that are also invalid with folk culture and advertising? Since, Saar collected pictures from the folk cultures and advertising she also makes many collages including assemblages, changing these into social protest statements. When her great-aunt passed away, Saar started assembling and collecting memorabilia from her family and created her personal assemblages which she gathered from nostalgic mementos of her great aunt’s life.
The history of The Black Civil Rights Movement in the United States is a fascinating account of a group of human beings, forcibly taken from their homeland, brought to a strange new continent, and forced to endure countless inhuman atrocities. Forced into a life of involuntary servitude to white slave owners, African Americans were to face an uphill battle for many years to come. Who would face that battle? To say the fight for black civil rights "was a grassroots movement of ordinary people who accomplished extraordinary things" would be an understatement. Countless people made it their life's work to see the progression of civil rights in America. People like W.E.B. DuBois, Marcus Garvey, A Phillip Randolph, Eleanor Roosevelt, and many others contributed to the fight although it would take ordinary people as well to lead the way in the fight for civil rights. This paper will focus on two people whose intelligence and bravery influenced future generations of civil rights organizers and crusaders. Ida B.Wells and Mary Mcleod Bethune were two African American women whose tenacity and influence would define the term "ordinary to extraordinary".
Glenda Gilmore’s book Gender & Jim Crow shows a different point of view from a majority of history of the south and proves many convictions that are not often stated. Her stance from the African American point of view shows how harsh relations were at this time, as well as how hard they tried for equity in society. Gilmore’s portrayal of the Progressive Era is very straightforward and precise, by placing educated African American women at the center of Southern political history, instead of merely in the background.
Racism is an attribute that has often plagued all of American society’s existence. Whether it be the earliest examples of slavery that occurred in America, or the cases of racism that happens today, it has always been a problem. However, this does not mean that people’s overall opinions on racial topics have always stayed the same as prior years. This is especially notable in the 1994 memoir Warriors Don’t Cry. The memoir occurred in 1957 Little Rock, Arkansas and discusses the Melba Pattillo Beals attempt to integrate after the Brown vs. Board of Education court case. Finally, in Warriors Don’t Cry, Melba Pattillo Beals discusses the idea that freedom is achievable through conflicts involving her family, school life, and friends.
D. Du Bois views are consistent with Coopers ’assessment of the plight African American women faced in the United States. In Du Bois essay The Damnation of Women, he makes distinct connections between Christian theology, women’s rights and the importance of elevating black women. Du Bois points out contradictions and unrealistic expectations set on women through Christian theology and ideologies, “All womanhood is hampered today because the world on which it is emerging is a world that tries to worship both virgins and mothers and in the end despises motherhood and despoils virgins.” Du Bois understood the importance of the woman’s position as the first teacher of man. The woman ultimately determines the disposition of their society. He goes on to clarify the origin of “the mother-idea” as being derived from African culture. Asserting the first mother came from the dark-continent Africa and Isis, a goddess who was worshiped and revered as the ideal mother and wife as being the original mother. “No mother can love more tenderly, and none is more tenderly loved than the Negro mother.”
The Iwo Jima Memorial, also known as the U. S. Marine Corps War Memorial, honors the Marines who have died defending the United States since 1775. The Iwo Jima Memorial is located near Arlington National Cemetery, in Arlington, Virginia, just across the Potomac River from Washington, DC.
Warren, Nagucyalti. "Black Girls and Native Sons: Female Images in Selected Works by Richard Wright." Richard Wright - Myths and Realities. Ed. C. James Trotman. New York: Garland Publishing, Inc., 1988.
Collins, Patricia Hill. "Mammies, Matriarchs, and Other Controlling Images." Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment. New York: Routledge, 2000. 89. Print.
In 1997, Dorothy Roberts wrote a salient book titled Killing the Black Body: Race, Reproduction, and the Meaning of Liberty. Roberts explicates the crusade to punish Black women—especially the destitute—for having children. The exploitation of Black women in the U.S. began in the days of slavery and, appropriately enough, Roberts introduces her first chapter with an illustrative story:
From the earlier forms of fetishizing over Saartjie Baartman in Europe, the dehumanization of black women as “mammies,” to Daniel Patrick Moynihan’s controversial Moynihan Report in 1965, African and African American female identity has been under the direct possession of white people. White Americans have continued to define the black female’s position within society by creating her narrative based on inequitable economic and societal conditions as well as gender norms that have outlined what it means to be a “true” black woman. Her behavior and body has been examined [and understood] through her direct contrast to white women, her role in supporting the white race
The time has come again to celebrate the achievements of all black men and women who have chipped in to form the Black society. There are television programs about the African Queens and Kings who never set sail for America, but are acknowledged as the pillars of our identity. In addition, our black school children finally get to hear about the history of their ancestors instead of hearing about Columbus and the founding of America. The great founding of America briefly includes the slavery period and the Antebellum south, but readily excludes both black men and women, such as George Washington Carver, Langston Hughes, and Mary Bethune. These men and women have contributed greatly to American society. However, many of us only know brief histories regarding these excellent black men and women, because many of our teachers have posters with brief synopses describing the achievements of such men and women. The Black students at this University need to realize that the accomplishments of African Americans cannot be limited to one month per year, but should be recognized everyday of every year both in our schools and in our homes.