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RECIPIENT OF THE 2023 BOOK OF THE YEAR AWARD FROM THE MISSISSIPPI HISTORICAL SOCIETY RECIPIENT OF THE ANNA JULIA COOPER AND C. L. R. JAMES AWARD FOR OUTSTANDING SCHOLARLY PUBLICATION IN AFRICANA STUDIES FROM THE NATIONAL COUNCIL FOR BLACK STUDIES 2023 ASALH BOOK PRIZE FINALIST From lesser-known state figures to the ancestors of Oprah Winfrey, Morgan Freeman, and James Meredith, Mississippi Zion: The Struggle for Liberation in Attala County, 1865–1915 brings the voices and experiences of everyday people to the forefront and reveals a history dictated by people rather than eras. Author Evan Howard Ashford, a native of the county, examines how African Americans in Attala County, after the Civil War, shaped economic and social politics as a nonmajority racial group. At the same time, Ashford provides a broader view of Black life occurring throughout the state during the same period. By examining southern African American life mainly through Reconstruction and the civil rights movement, historians have long mischaracterized African Americans in Mississippi by linking their empowerment and progression solely to periods of federal assistance. This book shatters that model and reframes the postslavery era as a Liberation Era to examine how African Americans pursued land, labor, education, politics, community building, and progressive race relations to position themselves as societal equals. Ashford salvages Attala County from this historical misconception to give Mississippi a new history. He examines African Americans as autonomous citizens whose liberation agenda paralleled and intersected the vicious redemption agenda, and he shows the struggle between Black and white citizens for societal control. Mississippi Zion provides a fresh examination into the impact of Black politics on creating the anti-Black apparatuses that grounded the state’s infamous Jim Crow society. The use of photographs provides an accurate aesthetic of rural African Americans and their connection to the historical moment. This in-depth perspective captures the spectrum of African American experiences that contradict and refine how historians write, analyze, and interpret southern African American life in the post-slavery era.
A paradigm-shifting perspective that insists on the agency and power of Black people to shape their futures
Carol George offers a micro-history of Neshoba County, Mississippi: a place that has decided to break its silence and confront a past of racial injustice and violence.
From Jerusalem to Ghana to Katrina-ravaged New Orleans, a woman reclaims her history in a “beautifully written and thought-provoking” memoir (Dave Eggers, author of A Hologram for the King and Zeitoun). A biracial woman from a country still divided along racial lines, Emily Raboteau never felt at home in America. As the daughter of an African American religious historian, she understood the Promised Land as the spiritual realm black people yearned for. But while visiting Israel, the Jewish Zion, she was surprised to discover black Jews. More surprising was the story of how they got there. Inspired by their exodus, her question for them is the same one she keeps asking herself: have you found the home you’re looking for? In this American Book Award–winning inquiry into contemporary and historical ethnic displacement, Raboteau embarked on a ten-year journey around the globe and back in time to explore the complex and contradictory perspectives of black Zionists. She talked to Rastafarians and African Hebrew Israelites, Evangelicals and Ethiopian Jews—all in search of territory that is hard to define and harder to inhabit. Uniting memoir with cultural investigation, Raboteau overturns our ideas of place, patriotism, dispossession, citizenship, and country in “an exceptionally beautiful . . . book about a search for the kind of home for which there is no straight route, the kind of home in which the journey itself is as revelatory as the destination” (Edwidge Danticat, author of The Farming of Bones).
In June 1964, Neshoba County, Mississippi, provided the setting for one of the most notorious crimes of the civil rights era: the Klan-orchestrated murder of three young voting-rights workers, James Chaney, Michael Schwerner, and Andrew Goodman. Captured on the road between the towns of Philadelphia and Meridian, the three were driven to a remote country crossroads, shot, and buried in an earthen dam, from which their bodies were recovered after a forty-four-day search. The crime transfixed the nation. As federal investigators and an aroused national press corps descended on Neshoba County, white Mississippians closed ranks, dismissing the men’s disappearance as a “hoax” perpetrated by civil rights activists to pave the way for a federal “invasion” of the state. In this climate of furious conformity, only a handful of white Mississippians spoke out. Few did so more openly or courageously than Florence Mars. A fourth-generation Neshoban, Mars braved social ostracism and threats of violence to denounce the murders and decry the climate of fear and intimidation that had overtaken her community. She later recounted her experiences in Witness in Philadelphia, one of the classic memoirs of the civil rights era. Though few remember today, Mars was also a photographer. Shocked by the ferocity of white Mississippians’ reaction to the Supreme Court’s 1954 ruling against racial segregation, she bought a camera, built a homemade darkroom, and began to take pictures, determined to document a racial order she knew was dying. Mississippi Witness features over one hundred of these photographs, most taken in the decade between 1954 and 1964, almost all published here for the first time. While a few depict public events—Mars photographed the 1955 trial of the murderers of Emmett Till—most feature private moments, illuminating the separate and unequal worlds of black and white Mississippians in the final days of Jim Crow. Powerful and evocative, the photographs in Mississippi Witness testify to the abiding dignity of human life even in conditions of cruelty and deprivation, as well as to the singular vision of one of Mississippi’s—and the nation’s—most extraordinary photographers.
This is a collection of ideas for the people who seek to know and enjoy more of Gods Word. As referenced in the Book of Acts Chapter 17, Verse 11: These were more noble than those in Thessalonica, in that they received the Word with all readiness of mind, and searched the scriptures daily, whether those things were so. This enormous compliment and honor is paid to the Bereans and I use this reference to associate with all those people who place the Word of God above tradition, above rumor, above fiction, above social acceptance, above entertainment, above religious propaganda, above political correctness, and above cultural differences. 2 Timothy 2:15 Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the Word of truth. Jeremiah 29:13 And ye shall seek me, and find me, when ye shall search for me with all your heart. 2 Chronicles 7:14 If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land.
Shrouded in the lore of legendary Indians, Mt. Timpanogos beckons the urban populace of Utah. And yet, no “Indian” legend graced the mount until Mormon settlers conjured it—once they had displaced the local Indians, the Utes, from their actual landmark, Utah Lake. On Zion’s Mount tells the story of this curious shift. It is a quintessentially American story about the fraught process of making oneself “native” in a strange land. But it is also a complex tale of how cultures confer meaning on the environment—how they create homelands. Only in Utah did Euro-American settlers conceive of having a homeland in the Native American sense—an endemic spiritual geography. They called it “Zion.” Mormonism, a religion indigenous to the United States, originally embraced Indians as “Lamanites,” or spiritual kin. On Zion’s Mount shows how, paradoxically, the Mormons created their homeland at the expense of the local Indians—and how they expressed their sense of belonging by investing Timpanogos with “Indian” meaning. This same pattern was repeated across the United States. Jared Farmer reveals how settlers and their descendants (the new natives) bestowed “Indian” place names and recited pseudo-Indian legends about those places—cultural acts that still affect the way we think about American Indians and American landscapes.