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The Anatomy of Peace: A Reading of How to Tell the Story of an Insurgency

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Abantika Dev Ray

Department of English, Assam University, Silchar. Email: adr1492@gmail.com

Rupkatha Journal, Vol. 14, Issue 2, April-June, 2022. Pages 1-10. https://doi.org/10.21659/rupkatha.v14n2.ne35

First published: June 30, 2022 | AreaNortheast India | LicenseCC BY-NC 4.0

(This article is published under Themed Issue on Literature of Northeast India)
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Abstract

This paper aims to study the traumatic impact of violence in the late twentieth century Assam, caused primarily by the unresolved conflict between popular ethno-nationalist demands of an independent, ‘Swadhin’ Assam and retaliatory steps of the Centre. The short story anthology, How to Tell the Story of an Insurgency edited by Aruni Kashyap will be considered chiefly, to understand the deep-seated, sometimes ‘belated’ occurrence of trauma on people’s lives, which often resisted representation. Cathy Caruth argues that the belated occurrence of trauma may be linked to what remains unknown/unsaid in our actions and language. Robert Eaglestone mentions that our linguistic registers may prove inadequate to represent traumatic experiences. People’s trauma in Assam was worsened by the disciplinary actions imposed to restrain revolutionary acts. Foucault described ‘discipline’ as a “type of power, a modality for its exercise”. People lived in a panopticon, gradually becoming disillusioned about the cause. Between ideology and peace, they chose the latter. Thus, reading these polyphonic stories using the theoretical discourse of trauma will help to locate the phenomenon in the social, political and cultural history of Assam, to see how people emerged out of conflict by opting for relative peace.

Keywords: Violence, traumatic neurosis, ethno-nationalism, disillusionment.

Introduction

The process of nation-building in post-colonial, independent India faced perhaps one of its greatest challenges from Northeast India. One of the primary reasons for this was the linear direction of the policy-making processes that often seemed to ignore the concerns and interests of the people inhabiting the area since a long time. Besides, in the newly-created northeastern region, there were problems of underdevelopment, poverty and lack of economic opportunities which had been issues of discontent even in the pre-Independence era. Additionally, the attempts of the Indian nation-state to integrate the Northeast into the Indian ‘mainstream’ in the years immediately following Independence were viewed with “antagonism and distrust by the region as a whole and the hill areas in particular” (Misra, 2014, p. 5). The Partition of the country, therefore, did not bring a closure to the problems that plagued the region, since most indigenous peoples within the region began to demand freedom from the ‘colonial’ clutches of the Indian nation-state and also, their own share of sovereignty.

Under these circumstances, the region also witnessed the rise of fringe groups of dissatisfied people whose demands for sovereignty soon came to represent the myriad issues that had been troubling the region. Among the many such groups, ULFA (United Liberation Front of Assam) was one of the most important ones that not only represented the wishes and aspirations of the Assamese, but also of the indigenous people of the region. Nani Gopal Mahanta (2013) comments that “ULFA represents a mindset, a suppressed voice which is deeply engrained in Assam’s psyche” (p. xvi). Initially, this group upheld people’s views and was supported by common people; ULFA transcended the narrow ethnic appeal of the term ‘Assamese’ and appeared as an alternative voice to that of the Centre’s (Baruah, 2020). Soon however, their activities were overtaken by violence and they gradually lost the initial fervour because of the indiscriminate bomb blasts and killings in the region. The nature of the revolution being primarily violent, people were affected and traumatized severely when retaliatory steps, including disciplinary actions, were taken by the Centre to curb these ethno-nationalistic demands. The violence and trauma arising out of this contention may have led people to choose relative peace – since their support to the cause was gradually beginning to be replaced by disillusionment. My paper aims to study people’s choice of relative peace over ideology, with the help of How to Tell the Story of an Insurgency – a short story collection edited by Aruni Kashyap. It also intends to consider the effects of trauma on common people, which may be said to have primarily facilitated the choice for eventual peace in Assam.

Trauma and Its Manifestations

‘Trauma’, originally derived from the Ancient Greek word for ‘wound’, and referring to a physical injury, later came to signify traces left on the mind by catastrophic, painful events. The implication of the word in recent times has gone far beyond its medical usage, and begun to assume a cultural significance. Its impact is so huge that “over the past few decades, the term has spread so that our entire global culture is sometimes characterized as traumatic or post-traumatic” (Davis & Meretoja, 2020, p. 1).

The years of unresolved conflict between the Centre and the dissatisfied groups of people regarding the central demand of achieving a ‘Swadhin’ or independent Assam turned into a traumatic period in the history of Assam. Consequently, people began to be afraid of secret killings which would supposedly establish peace in the area. In Assam of the 1990s, there were a set of defections, in which amnesty programmes by the Central government looked for the rehabilitation of ULFA cadres and their reintegration into society. These people came to be known as S(Surrendered)ULFA. Sanjib Baruah in his book In the Name of the Nation mentions the testimony of Angshuman Choudhury who points out that this policy “was one of co-opting the surrendered militants into its elaborate security wheel as informants against their former comrades” (Baruah, 2020, p. 131). Choudhury also mentions that the death squad killings in Assam occurred at the height of the Sulfa phenomenon. The government not only held control over the lives of the people in this way but also encouraged the independent ventures of SULFA. Thus, people began to turn against each other – it was quite difficult to determine the motives behind the killings and extortions. People’s experiences of living in this politically charged ambience resulted in immense trauma. Deriving from the idea of Giorgio Agamben’s‘bare life’, Amit R. Baishya (2019) writes that people’s lives in Assam were reduced to bare life during and after this crisis, since “the incessant shuttle between bare life and the centralized mode of the sovereign” defined people’s lives in Assam (p. 2). The trauma of living a bare life, in addition to being victimized by the play of power, was a common phenomenon in Assam during this period.

However, sometimes it took time for the trauma to manifest in people. Davis and Meretoja (2020) write that the manifestation of trauma sometimes happens when the past resurfaces in the present – through “indirect symptoms, silences and repetitive patterns of thought and affect” (p. 3). Cathy Caruth (1996) mentions that trauma “describes an overwhelming experience of sudden or catastrophic events in which the response to the event occurs in the often delayed, the uncontrolled repetitive appearance of hallucinations and other intrusive phenomena” (p. 11). In How to Tell the Story of an Insurgency, the first story named ‘Surrender’ (written by Anuradha Sharma Pujari, translated by Aruni Kashyap) explicates this point. Dipok, the central protagonist, has been associated previously with an underground organization with sub-nationalist demands. Although it has not been mentioned directly in the story, yet the references seem to insinuate that he now belongs to the group of nationalists who had ‘surrendered’ to the government. Dipok discloses the whereabouts of one of his former mates to the police. However, this only happens as a resolution of the traumatic experience that he has before – when he is triggered by his wife Sondhya into assaulting her. In an accidental turn of events at the beginning of the story, Dipok slaps his four-year-old daughter and is called an ‘animal’ by Sondhya, which takes him back to his past life as a militant – “just that one word tore him apart like a whip tears away flesh, and it brought out the old Dipok” (Pujari, 2020, p. 3). The years of service in the organization ended in surrender for Dipok, who still deals with its pressure. The use of the word ‘animal’ unleashes the trauma in him, as he is reminded of the wife of a dead high-ranking officer who had also called him the same. The memories of his time in the organization and his consequent surrender, for which he has often termed an opportunist, seem to come alive in his present time and situation. For a short period of time, he turns extremely violent and almost loses track of his actions. It appears that he is a fly caught in a web which he cannot get out of; he is also reminded of how his brother-in-law calls him a ‘Shikhondi’. Eventually, he realizes that it is at home that he can be at peace, and traces his way back to Sondhya. Dipok’s choice of peace is representative of many such people in similar situations, who wish for a life devoid of trauma. That he is killed the next morning by some of his ex-comrades highlights the irony and pathos of the situation, in which siding with the government acts negatively for him.

The inability to speak about trauma and the resultant silence was exhibited in many people across the region. While some of them reacted belatedly, some others withdrew themselves into silence about the incident. Cathy Caruth (1996) calls this experience ‘unclaimed’ since the pain of the revelations is indefinitely deferred, and therefore the truth of trauma can never be accessible. This experience is beyond comprehension; it resists representation and can only be understood as  “the unsettling effects on the victim’s grasp of reality” (Dean, 2020, p. 116). Trauma, then, is much more than pathology or simple illness of a wounded psyche; it is a wound that cries out time and again and tells an otherwise untold story. The appearance of the truth in trauma is delayed and may be linked to not only what is known, but also what is unknown in our very actions and language. Caruth mentions the effects of post-traumatic stress disorder (PTSD) on human minds. It is the overwhelming experience of a sudden or catastrophic event on the mind, which includes an often uncontrolled, repetitive appearance of hallucinations and other disturbing phenomena. In other words, PTSD reflects the “direct imposition on the mind of the unavoidable reality of horrific events, the taking over of the mind, psychically and neurobiologically, by an event that it cannot control” (Caruth, 1996, p. 58). It is the direct link between the psyche and external violence. According to Caruth, trauma is not simply an effect of destruction but also an enigma of survival. Traumatic experience is a paradoxical relation between destructiveness and survival; it is by recognising this paradoxical relation that one may recognise the incomprehensibility that is at the heart of the traumatic experience. The perplexing nature of survival stands out in these traumatic experiences; Caruth suggests that through these repetitions, one also explores what it means to survive. The direct threat to life is not the root of trauma, rather the missing of the experience forms the basis of the repetition of the nightmare. Caruth states that it is because “the mind cannot confront the possibility of its death directly that survival becomes for the human being, paradoxically, an endless testimony to the impossibility of living” (Caruth, 1996, p. 62).

Beji in ‘What Lies over Here?’ (translated by Stuti Goswami), retreated into silence and became unusually grave after her husband is killed in the violence in Assam. Sorukon, her acquaintance and a surrendered rebel is tormented by the traumatic memories of his time in the organization, wondering if Beji’s husband was among the men killed in the rebellion – which he had also voluntarily been part of: “That night, he couldn’t sleep at all. All through the night, he felt as if he was floating above an abyss of blood. As if a deluge of blood had emerged out of the television screen and swept into their room. Could revolution be so cruel? So brutal?” (Pol Deka, 2020, p. 68). Sorukon wonders if he was initially influenced into joining the rebellion by Bipul who was eventually betrayed in course of the revolution. Bipul’s words were mesmerizing to him, and he was drawn towards the ideology automatically. The story mentions the cracks within the organization that soon destroyed its original attraction. It also talks about how the innocent were targeted in the course of the revolution. Udayon Misra (2014) mentions ULFA’s attack on Bihari brick-kiln workers and Hindi-speaking tradesmen in Tinsukia and Dibrugarh as he writes, “Clearly the ULFA had chosen the softest of targets to put its message across to the state and central governments that it still has the capacity to strike at will and make a mockery of the state’s law and order” (p. 209). Sorukon passes each day trying to recover from the agony of being a rebel once and living an ordinary life now; his young wife Sewali occasionally takes him away from the bane of his previous life, as it were. Disillusionment overcomes him as he thinks of his former comrades who had sided with the police to loot and swindle the wealth of the state. Violence and extortion thus became the order of the day; at some point, it overtook the spirit of the revolution. For Sorukon however, being alive is a reminder of his past and his proximity to death, until he is finally killed, while the rest of his family are away.

It may also be useful to mention Robert Eaglestone’s point about the appropriation of trauma both by the writer and the reader. Since trauma is difficult to be grasped fully, given that it deals with the very subtle and nuanced notions of good, evil, suffering, justice, etc., one should also be aware of the ‘right to write’ or its lack thereof. Traumatic experiences appear to be a ‘limit case’ of language – they have an effect so deep that only to name it means engaging with it. These experiences demand a deeper ethical engagement and thus, trauma becomes difficult to be represented in language. Several people in Assam – both ordinary men and women and surrendered/reformed militants undergo the process, and therefore the silence regarding this is noteworthy. In ‘The Vigil’ written by Jahnavi Barua, a mother is caught between two extremes; while one of her sons is a policeman, the other is a militant. The dilemma that Nirmala faces is representative of many people in Assam during the time. She supplies food to her truant son secretly, and while her other son knows nothing of it, he cannot mention his brother in his family. It is a space that is forever empty and never talked about by either mother or son. However, they hope that the lost son would be back someday and live peacefully with them. It is ironical to note that the very revolution which was a beacon of hope turned into a source of disappointment for many a few years later. It seemed to demand more sacrifices than it initially promised or set out to achieve, and quite often the lives of young people in Assam were at stake in this unfair equation.

Initial Causes and Gradual Impacts of the Revolution

Initially, the problems addressed by the nationalist organizations seemed to be of a legitimate concern for the state. The most prominent of them was that of ‘illegal’ migration from Bengal into Assam after the independence of India, which was a major cause of social concern even before Independence. At that point, even though people kept moving within the land, it was legitimate internal migration that changed as soon as there was an international border in between.  However, unlike other nationalist organizations, ULFA had some unique characteristics. Nani Gopal Mahanta writes, “It was the only organization that had representations from all communities, unlike other caste-Hindu or ‘tribal’ organizations” (p.vii). More importantly, it raised the issue of the status of the people of Assam, instead of only Assamese people. Mahanta adds‚ ‘‘At a time when other organisations have taken a bold stand against the immigrants, it has tried to broaden the Assamese nationality by incorporating the immigrants from Bangladesh into the framework of the people of Assam. It has strong anti-India, anti-Delhi stand” (Mahanta, 2020).

Udayon Misra (2014) writes that the “growth of Assamese nationalism has been inextricably tied up with the question of official recognition of the Assamese language” (p. 173). In spite of several nationalities being included in ULFA’s quest for a sovereign Assam, the issue of language gradually began to be considered with more importance, since it was a chief contributory factor to the development of nationalist sentiment and a key marker of one’s identity as an Assamese. This demand for a unilingual identity, in addition to a homogeneous homeland for the Assamese formed a part of the Assamese middle-class quest. ULFA soon realized the difficulties of carving  Assamese identity out of a plural and heterogeneous land like that of Assam, which had diverse ethno-linguistic groups. Misra also writes that the process of Assamese nationality formation was ongoing, with the parameters of Assamese nationality expanding continuously to accommodate new “entrants” (Misra, 2014). Thus, there were the na-Axamiyas or the new Assamese, who were the immigrant Muslims, soon to be defined as people of Assam. Moreover, ULFA could not define its stand clearly on the ‘tribal’ question; it also failed to create a common united national platform for its people. Misra comments that this proved ‘self-defeating’ which might have highlighted its inherent contradictions.

There were some secessionist urges in the minds of a section of the Assamese elite even though it was in a rudimentary form. Initially, anti-Bengali feelings arose in the colonial policy of replacing Assamese with Bengali. In some cases, the Hindu-Bengali was also considered superior to the Assamese population in terms of getting jobs under colonial rule, which led some to believe that the Bengali Hindu was a threat to the Assamese society. These sentiments came to be represented in different regional movements, such as the Language Movement of 1960, and the Anti-Foreigner Movement of 1979-85 (Mahanta, 2020). In the post-Independence era, the strong animosity between the two communities grew, and soon, upholding the Assamese language became synonymous with the consolidation of Assamese national sentiment. To this was added the formerly contentious question of ‘illegal’ immigration. If the desire for ‘Assam for the Assamese’ was harbored by many in the pre-Independence era, who expected that Partition would keep Bengalis out of Assam, it was now thwarted by the continuous arrival of ‘immigrants’. The innocuous immigrant Muslim peasant who was previously an ally against the Bengali-Hindu, now began to be regarded with suspicion, since it appeared that if immigration continued from Bangladesh, the national character and language of the Assamese would soon be lost. Thus, these two issues of language and infiltration forged cultural unity across various strata and would form one of the bases of nationalism in Assam.

Muslims who had lived in Assam all their lives also survived the trauma of being categorized/suspected as immigrants. Often, it was difficult to determine which part of the land they belonged to – since the border ran across the houses of many such people. Maryam Bibi in ‘Maryam’, written by Jayanta Saikia and translated by Maitreyee Siddhanta Chakravarty, is a midwife by profession who was born on the Indian soil which gets shifted across the border after the Partition. Her grandfather, Dadajaan had donated money to set up Assamese schools in Mancachar. Ironically, these people lost their nationality and identity in the wake of the Partition. When Maryam hears two men talking about how the land is taken over by Bangladeshis, memories of her youth spent in a united land come back and she wonders what side of the land she is on. She also ruminates about her family back in present-day Bangladesh whom she has to see from the other side of the fence.

In ‘Charred Paper’ written by Nitoo Das, a group of young men and women prepare to stage a protest march in response to the restrictions imposed on student protests. They protest since they think that the ‘Miyas’ are getting bolder. In the course of the story, some handwritten pamphlets and books are burnt, since a raid by the army is imminent and no one must be found in possession of these seditious items – the ‘charred paper’ of the title carries along with it all revolutionary messages and endeavours. However, the process is relentless. If common people had become accustomed to raids and army operations constantly in the 90s, which created a sense of trauma, the protests against the policies of the government and infiltration continued unabated too. There were two groups of people with a very distinct set of opinions – one which was against the immigrants while the other was fairly moderate. Dani-pehi is a staunch supporter of the nationalist movement who wants the ‘Miyas’ out of the state, but her family members realize that even they have ancestors who were born in present-day Bangladesh. The Muslim rickshaw-puller who is belittled by Dani-pehi saves her from a riot-like situation; later in her family, she is shown the importance of peace, of not being involved with a movement that was essentially secessionist and likely to cause animosity among people of the same land. In this story, nationalist supporters fight in favour of the linguistic supremacy of the Assamese.

‘Koli-Puran’, written by Arup Kumar Nath and translated by Anannya Barua, talks of appalling violence as Aafiya, the young daughter of Monsur Miya, is rescued by Koli very briefly in the midst of a riot. Koli does not believe that the Muslims are ‘foreigners’ who should be sent away from the land, so she hides the young child after her family is killed. She faces its repercussions too, as she is threatened to give the child up and her bun is chopped off when she refuses to do so. She wonders how the revolution could butcher someone like Monsur Miya who had to struggle to make ends meet, and how young Aafiya could have a nationality. She is also pained to hear of the deaths of the two young men, Jali and Bhuli, due to no fault of their own. That common people suffer extremely in the rebellion remains an unchanged condition across various strata of the society. In ‘Colours’ written by Uddipana Goswami, one sees the violation of a woman’s body as a result of a love affair she has with a garden labourer. While her own people assault her because of the affair outside their community, her lover Dambaru is killed. The assault makes Deepti join the nationalist forces in her community; however, the speaker is surprised, wondering why she joins the same people who had killed Dambaru. Deepti, on the other hand, is indoctrinated into militant ideology at the Bodo village she had crawled into after being raped. She wonders if she might surrender since co-opted militants are given advantages by the government too. Deepti’s trauma materializes into a kind of resistance; however, her resistance is different from that of the nationalists.

Disillusionment and Failure: Choice of Peace

It has been widely acknowledged that violence and extortion governed the functioning of ULFA, although initially, it aimed to provide a strong anti-Delhi stance. There was also the question of safeguarding Assamese identity using the National Register for Citizens (NRC) which was an important demand in its negotiation with the Centre. Many other regional parties too demanded the same. Moreover, the group’s Bangladesh connection and taking shelter there alienated it from the people. People thus wondered about the reasons behind three decades of violence and bloodshed, if the ULFA’s demands were ultimately reduced to claims put forward by an essentially regional party. There was also a lack of inner democracy and with the military wing having taken over, the party became “ideologically bankrupt” (Misra, 2014, p. 158) with its support base considerably eroded.

Kaushik Barua’s ‘Run to the Valley’ substantiates the quandary of living under the shadow of the gun in Assam. This was a terror that people experienced at being terrorized by the SULFA cadres and the army at the same time. This story, which has been structured like a dialogue with an invisible listener, narrates a meeting between a group of young boys and the local youth with guns who are identified as the SULFA. The men with guns engage in moral policing the boys who express their desire to leave Assam and study in Delhi. Jango protests this and calls the police, but the outcome is worse because he is in turn humiliated and assaulted by these officers who think he has been extorting money in ULFA’s name. Jango stands up to this incapacitating, nameless fear of being bullied by the gunmen and the army when his friends ‘run to the valley’ to save themselves. The story reflects on this cultural and social paralysis in Assam during the late 20th century, that afflicted several youths at that time. Aruni Kashyap’s The House with a Thousand Stories mentions a similar situation where Prasanta-da tells the narrator Pablo to leave Assam as soon as possible since no good can arise out of a conflict zone. Ironically, the liberation of Assam and its progress seemed to be stalled in the mess of nationalist politics and the retaliatory steps adopted to curb it.

Foucault writes that to govern means to “structure the possible field of action of others” (Foucault, 1982, p. 790). In the equation of power, there is invariably the question of freedom insofar as power is implemented over only those individuals that consider themselves free. People in Northeast India always had an independent spirit. Particularly for the Assamese, the sense of independence was derived from the undefeated and continuous stint of Ahom rule for about 600 years. Thus, the use of power and government diktat came into direct conflict with their wishes and aspirations, and the response to this invariably led to the conflict in the region. In the late twentieth century, it was common for people in Assam to live under surveillance at all times. Gradually, this became similar to living in a ‘panopticon’ at all times – watched and monitored always.

‘Stone People’ written by Manikuntala Bhattacharya and translated by Mitali Goswami, narrates the experiences of the family members of an underground agent who has not been seen since he joined the cause. His sister, who is also the narrator, is now expected to take over the responsibilities of the absent brother. She must also look for him, every time he is seen in the vicinity. His sister mentions other boys who had given up arms and returned home. The search for her brother, on the other hand, is elusive as he constantly seems to move away from them and yet, her parents seem to miss him more with every passing day. As she goes searching for her brother, her bitterness is evident. She also mentions how the dream of a generation had been thwarted due to the movement and also how several such movements have not gathered the response they should have. She is also pained to note that many such young boys and girls are convinced of the revolution, often ignoring their responsibilities to their families. The trauma that many parents face is given a voice in this story: “When people took to the streets to agitate, my father roamed the streets in search of his son” (Bhattacharya, 2020, p. 145). They become, as it were, ‘stone’ people who are just alive, but listless without their children.

There were polarized opinions about the success/failure of the revolution but at large, people agreed that the abysmal condition of Assam had not changed too much during and after the agitation. ‘Crimsom’ is a story written by Ratnottama Das Bikram and translated by Mitali Goswami, which narrates the extortion faced by non-Assamese people in Assam, forcing them to leave the place. Although this family does not belong to Assamyet, they have lived here a long time, perhaps even before the crisis took shape. When ULFA’s meetings are held, they speak of a golden Assam but when the crisis is past SULFA takes over, often demanding money from people. Motilal Jain in the story is threatened and later killed over money, even though he has already made a lot of donations. This bears a tremendous impact on two young children who are friends of his son, Arunjyoti. This story points out that the effects of the militancy were all-encompassing; it affected every section of the population. Despair and disappointment ran through everyone’s minds at the failure of the revolution.

‘Hongla Pandit’, (written in Bodo by Katindra Swargiary, and translated by Anjali Daimari) talks of Hongla Pandit, whose real name is Haragobinda. He refuses to be called anything else other than a ‘pandit’, since he is the first one in his community to pass matriculation and work in the lower primary school. He expects that his son Navajyoti would be as learned as him, and is quite troubled when Navajyoti takes up a Bodo name, Irakdao. His daughter, Delaisri, elopes with a Bihari youth, against her father’s wishes. Thus, Hongla Pandit is extremely surprised when the army tells him that his son Navajyoti is engaged with the Bodo Liberation Organization as an undercover agent. Hongla Pandit never encouraged his children to speak their native Bodo language, but his son was still influenced by revolutionary ideals. The Assam Accord brought the security of the tribal communities to question. Some of these people, like the Bodos, Rabhas, Mishings, etc. who may have acquired a dual identity and considered themselves to be both tribal and Assamese, now felt that only the interests of the Assamese-speaking people would be secured (Misra, 2014). There were, consequently, some nationalistic movements undertaken to safeguard the identities and interests of people in the tribal regions. In this story, the merciless attitude of the army is expressed with poignancy as Delaisri is raped and Hongla Pandit assaulted, for harbouring a militant. It is difficult for Hongla Pandit to grasp the reasons for being victimized but he is aware of the irreversible devastation caused by it.

Conclusion

This paper has attempted to portray the crisis in Assam from the perspective of the people. While the demand for ‘Swadhin’ or independent Assam remained a primary demand to the nationalistic organisation, it is also important to remember that the counter-revolutionary steps of the Centre and the consequent changes to the rebellion shifted the aims of the movement to only securing its comrades and retaliating against the Centre. One of the primary causes attributed to its fall is the reliance on the military wing which betrayed its ideological weaknesses and resulted in the growing alienation from the masses. For people trapped between these two contending parties, the revolution may have lost its initial fervour because both the nationalists and the Centre engaged in violence. The stories in this collection show that people at large were in favour of a situation that would address the inherent problems of the region through discussions and peace talks. This was to be achieved some years later in the new millennium.

The ULFA has insisted that its change of violent policies to relatively peaceful ones has been made in ‘‘deference to the wishes of the people of the state as expressed in the Jatiya Abhibartan or civil society conclave of 2010” (Misra, 2014, p. 226). The civil society has welcomed the recent peace negotiations and “suspension of violence” (Misra, 2014). There are also some within the civil society that did not want the peace process to mean a general amnesty towards ULFA. For those who had lost their families in the crisis, there had been a unanimous view that the killings by ULFA and the state were mistakes that seized almost thirty years of the political and social history of Assam. Nani Gopal Mahanta writes that there is a need for a political system that nurtures, as it were, sub-nationalistic and sub-regional identities (Mahanta, 2020, p. 316). Ironically, the aim of these sub-nationalistic identities has been to replace the concept of the nation-state altogether. If the question of ‘national identity‘ had to be reconsidered, then it was also true that the sub-nationalistic groups failed to proceed beyond the narrative of colonialism. The political space of India, therefore, needs to be restructured by “providing substantial degrees of provincial or regional autonomy” (Mahanta, 2020, p. 316). It also calls for a dialogue between the two parties that could effectively reduce the problems and create a harmonious ambience. Therefore, the people’s wishes to shun violence intensified the need for peace talks in the international scenario, to bring about the much-coveted and necessary condition of peace in the region.

Declaration of Conflict of Interests

The author(s) declared no potential conflicts of interest.

Funding

No funding has been received for the publication of this article. It is published free of any charge.

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Abantika Dev Ray is a PhD Research Scholar at the Departmentof English, Assam University, Silchar. She is also engaged as a Guest Lecturer in English, in the Departments of English and Commerce at Scottish Church College, Kolkata, West Bengal. Her áreas of interest include Postcolonial Studies, Literature from Northeast India, and Indian Writing in English.

Text Formation in the Poetry of Robin S. Ngangom and Mamang Dai: A Systemic Functional Linguistics Comparative Study

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 Charanjit Singh1 & Gurjit Kaur2

1Department of English at Lyallpur Khalsa College, Jalandhar, Punjab (India). ORCID: 0000-0001-9191-0955. Email: charanjit@lkc.ac.in

2Department of English at PCM S.D. College for Women, Jalandhar, Punjab

Rupkatha Journal, Vol. 14, Issue 2, April-June, 2022, Pages 1–18. https://doi.org/10.21659/rupkatha.v14n2.ne15

First published: June 23, 2022 | AreaNortheast India | LicenseCC BY-NC 4.0

(This article is published under Themed Issue on Literature of Northeast India)
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Abstract

Being an active field for the interplay of diverse linguistic processes such as condensation, displacement, substitution and ellipsis manifested through a wide variety of literary devices in the pursuit to expand the semantic possibilities of language and communicate the experiential and interpersonal meanings aesthetically, the language of poetry and the unique ways by which different linguistic elements in it are structured and sequenced has always been a matter of curiosity among the linguists (Levin 1963a, Baker 1967, Landon 1968, Jakobson 1968, Cable 1970, Cureton 1981, Muller 1981). Expanding the scope of this linguistic enquiry to the poetry of North-East India, the present paper by the use of SFL model of taxis explores the text construction strategies in the poems of two hitherto linguistically unexplored North-East Indian poets Robin S. Ngangom and Mamang Dai in an endeavor to ascertain the most frequently used structures in the poems of these two poets, the tactic relations in the clause complexes in their poems, the use of embedding in their structures and the similarities or variations in the poetry of these two poets on account of the usage of taxis and embedding.

Keywords: SFL, Taxis, Embedding, Hypotaxis, Parataxis, North-East Indian Poetry

  1. Introduction

Poetry is a primary form of literature that communicates human thoughts, ideas, feelings, emotions, dreams, desires, aspirations, actions, reactions or reflections in a dramatic, descriptive or narrative form foregrounding the aesthetic elements in human language through the use of meter, rhythm, symbols, images, similes, metaphors, alliteration, ambiguity and such other figures of speech and thereby expanding the semantic possibilities of language, enhancing its communicative competence, magnifying its aesthetic appeal and widening its suggestibility. The frequent and abundant usage of a variety of linguistic processes, most commonly condensation, displacement, substitution and ellipsis, and the unique ways by which different linguistic devices are structured to generate the overall effect of a poem has always kept the syntax of poetry open for linguistic analysis and exploration through the use of diverse linguistic frameworks and methodologies. For instance, Levin (1963a) observes that the novelty of the language of poetry is on account of its tendency to deviate from the structures lying within the generative capacity of grammar. Baker (1967) analyzes the structure and operation of sentences in the poetry of thirty English poets, fifteen from the second half of the 19th century and fifteen from the first half of the 19th century, and discovers that there has been a noticeable shift in the syntax in the poems written from 1870 to 1930 with dislocation and elaboration becoming less frequent with the passage of time and parenthetical interruption coming in vogue. Landon (1968) studies the unconventional word-order in English poetry. Jakobson (1968) analyses parallelism in poetic language using illustrations from a variety of Russian and Czech poems.  Cable (1970) analyzes the hypotactic and paratactic structures in Beowolf and observes that the style in this old English poem is largely paratactic. Cureton (1981) studies the use of iconic syntax in e.e. cummings’ poetry and finds that his use of iconic structure is indicative of medium being the message in his poems. Muller (1981) analyses the syntactic structures in popular English folk ballads and concludes that the sentence structure in English folk ballads is basically parataxis and that there are two types of parataxis in these ballads – paratactic syndetic and paratactic asyndetic. However, this listing of studies on the syntax of poetry is merely indicative and not in any way exhaustive. The present paper using Systemic Functional Linguistics as the theoretical model analyses the text construction strategies focusing on taxis and embedding in the poems of two hitherto linguistically unexplored North-East Indian poets —Robin S. Ngangom and Mamang Dai. The paper specifically focuses on the following research questions:

  1. What are the most frequently used structures in the poems of Robin S. Ngangom and Mamang Dai- clause simplexes or clause complexes?
  2. Which tactic relations (paratactic or hypotactic) are more frequent in clause complexes in the poems of these two poets?
  3. What is the extent of the usage of embedding in the poems of these two poets?
  4. What are the similarities or variations in the poetry of these two poets on account of the usage of taxis and embedding…Full-Text PDF

From White Supremacism To Black Liberation: Harry S. Truman, Lynching and Racial Justice

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Giovanni B. Corvino     
University of Turin. ORCID: 0000-0002-8191-3500. Email: giovanni.corvino@edu.unito.it

Rupkatha Journal, Vol. 14, Issue 2, April-June, 2022, Pages 1-16.  https://doi.org/10.21659/rupkatha.v14n2.06x

First published: June 19, 2022 | Area: Cultural Studies | License: CC BY-NC 4.0

(This article is published under Volume 14, Number2, 2022)
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From White Supremacism To Black Liberation: Harry S. Truman, Lynching and Racial Justice

 Abstract

President Truman transitioned from an initially more conservative policy advocated by white supremacists to a more progressive one that promoted a fairer social justice in the United States society, hitherto seldom heard. Through constitutional articles and debates, editorials, institutional records, and speeches in response to some of World War II’s black veteran lynching cases, this paper aims to explore Truman’s civil-political commitment to ending the frequent episodes of racial violence.

Keywords: Harry S. Truman, lynching, Isaac Woodard, Isaiah Nixon, racial violence

Introduction

The presidential administrations of the civil rights era addressed the issue of racial equality through the necessity and political gain afforded by espousing, or fighting, the African American cause (Murphy, 1984). Internal factors such as continuous racial and mob violence, as well as the political influence of majority parties, undermined the promulgation of any civil rights laws that could safeguard the constitutional rights of citizens, regardless of their skin color. Indeed, despite being proposed over 100 times to Congress between 1882 and 1951, the anti-lynching law never won the support of the political majority as it would have impacted the racial status quo upon which the post-XIII Amendment U.S. society was based (Corvino, 2021; Waldrep, 2000).[1]

As evidential from the American presidential historiography, presidential choices regarding civil rights – albeit considered of moral importance – were mostly aimed at not shaking the political equilibrium on which the current administration was established. Even Franklin D. Roosevelt’s New Deal did not really help improve African Americans’ living conditions in the short term (Valocchi, 1994). While blacks did receive economic aid in a time of unprecedented crisis, Roosevelt was careful not to clash with prominent white politicians who did not look favorably on racial integration. Indeed, numerous requests from the NAACP addressed to him were never heeded, for example, the sponsoring of antilynching legislation and involvement in the prosecution of lynching crimes.
The effects of the Great Migration after the 1920s did, however, make the President understand that African Americans would soon become a significant ballot pool. Unquestionably, blacks now lived in more tolerant cities where resistance against their political involvement and ability to vote was becoming much less frequent. Nevertheless, African Americans were reluctant to politically support those who did not “speak out in favor of federal anti-lynching legislation and poll tax repeal bills” (McMahon 2010, p. 101). For this reason and in order to obtain black votes and greater control over the Democratic Party, Roosevelt proposed FBI intervention, regardless of southern conservatives’ support, to resolve all lynching cases, sometimes condemning – even publicly – the brutality of racial violence (McMahon, 2010).

It is in this socio-political context that Harry S. Truman was elected as Roosevelt’s vice president (January 20, 1945 – April 12, 1945). He was considered the best possible moderate choice while the President dealt with his health concerns and at a time when fear loomed over the country’s political future. It was as early as 1911 when Harry Truman wrote a letter to his future wife Bess, expressing his racial prejudices:

I think one man is just as good as another so long as he’s honest and decent and not a nigger or a Chinaman. […] the Lord made a white man from dust, a nigger from mud, then He threw up what was left and it came down a Chinaman […] I am strongly of the opinion Negroes ought to be in Africa, yellow men in Asia and white men in Europe and America (Hampson, 1991).

Despite this, he quickly realized that the voting power of African American communities would change the political landscape in subsequent elections. Almost one million African Americans had migrated to the North between 1941 and 1944, increasing the weight that cities like Chicago or Detroit potentially had in the 1944 presidential elections. Here, blacks could exercise their right to vote, contrary to what had been precluded in the southern states. For this reason and with the aim of confirming his victory in the 1948 presidential election against Republican candidate Thomas Edmund Dewey, Truman promised the NAACP a more concrete commitment to the defense and promotion of civil rights. This was to be accomplished whilst avoiding publicly any open clashes with the white supremacists and thus risking their votes (McCullough, 1992). After achieving his goal, he ultimately distanced himself from previous racial policies and kept his commitment to a fairer society.

Less than a month after his appointment, Truman met NAACP executive secretary Walter White. He assured him that he would support a permanent Fair Employment Practices Committee (FEPC) to fight racial discrimination in the workplace, a commitment he tried to maintain over the following years.

According to many scholars, the decisions taken in that period by President Truman on the advancement of civil rights had an impact on the promotion of social justice which heavily affected the constitutional principles of anti-discrimination, even after the end of the mandate (Juhnke, 1989; Garth, 1999; Sklaroff, 2009). Current historiography however has failed to explain why the lynching of black veterans played a significant role in Truman’s presidential decisions. There are two episodes particularly worthy of importance to understand in more detail how the fight against lynching in small towns became a national event that could undermine the credibility of the U.S. image abroad and consequently Truman’s presidential leadership. Furthermore, these two cases allow us to explore issues related to maintaining the post-abolitionist racial status quo. The extension of black voting eligibility can then be explored in a society where the citizenship rights of those considered racially inferior were not yet fully recognized.
Indeed, the lynchings of Isaac Woodard and Isaiah Nixon, which occurred in 1946 and 1948, are significant not only for the extreme racial violence itself, which expresses the modus operandi of mob violence conveyed by post-colonial racial resentment, but also for the fact that the victims were veterans of World War II with the right to vote. The War did, in fact, change the perception of the African American issue in the U.S. both domestically and internationally. Black soldiers were an essential part of the U.S. Army engaged in war across the world. As Walter White, NAACP executive secretary, clearly explained:

World War II has given to the Negro a sense of kinship with other colored – and also oppressed – peoples of the world [. . .] the struggle of the Negro in the United States is part and parcel of the struggle against imperialism and exploitation in India, China, Burma, Africa, the Philippines, Malaya, the West Indies, and South America (White, 1945, p. 144).

Therefore, the internal anti-racist campaign became intertwined with the anti-colonialist movement that followed the war during this period (Bloom, 2015). The five most prominent black organizations in the United States were now looking at the discrimination they fought for years from an international perspective.[2] As Walter White wrote in 1945: “Allied nations must choose without delay one of two courses […] to revolutionize their racial concepts and practices, to abolish imperialism and grant full equality to all of its people, or else prepare for World War III” (White, 1945, p. 154). Thanks also to the role played by the mass media, racial problems became a topic of international politics linked to decolonization. President Truman soon understood that his country’s international public image was in danger of being damaged by the internal diatribes of conservatives and progressives over civil rights advancement and the condemnation of racial violence. Thus, the international context of World War II and its legacy contributed significantly to Truman’s clear stance in supporting the NAACP’s demands since there was a risk that the black press would compromise U.S. image abroad.

In the light of the above considerations, Isaac Woodard’s and Isaiah Nixon’s cases prove to be of fundamental importance in understanding how the concepts of social justice, due process, and racial fairness changed following presidential intervention in the wide-ranging fight against racial discrimination, both in the courts and in everyday life. Woodard’s and Nixon’s lynching were two examples of extreme mob violence, but they also became representative of prejudice and stereotypes in the courtrooms. By analyzing the impact these cases had in governmental circles, this paper intends to contribute to that literature, which means reconsidering President Truman’s role in changing the political agenda toward African Americans’ civil rights. From 1946, the lynching of Isaac Woodard and the official institution of the President’s Committee on Civil Rights, a turning point took place in the recognition and expansion of citizenship rights for all Americans. The presidential struggle for a society free of racial discrimination was still in its infancy, but it allowed Truman to lay the foundations for a “second Reconstruction” (Goldzwig, 2005, p. 104). This is observable from the stories of cases in which the sheer level of violence had shocked public opinion, such as the little-known death of Isaiah Nixon, occurring in the years where African American lynching had decreased due to presidential intervention via Federal Government and FBI investigation.

Analysis of the two lynching cases cited above has never before been treated together in a paper, allowing us to contribute to filling the academic gap and transitional period between the interest of President Truman in supporting the advancement of civil rights and his desire to guarantee himself a second presidential term with the votes of African Americans, to whom he had promised greater social justice by condemning lynching and furthering prosecution.

Isaac Woodard’s and Isaiah Nixon’s lynching

Isaac Woodard’s and Isaiah Nixon’s cases present similarities and differences that allow us to explore in-depth the influence that the lynching of African Americans had on the political choices made by Truman after his first presidential election. Both Woodward and Nixon were former war veterans who had fought for the honor of the United States during World War II. While Woodard’s lynching occurred in South Carolina in 1946, that of Nixon took place in Georgia two years later. After the end of the nineteenth century, both states had approved laws to sentence lynching perpetrators to up to twenty years in prison if the victim had died during the process. Nevertheless, these laws often resulted in a lack of conviction due to the absence of witness testimony. The sense of solidarity in local communities also compromised the integrity and conduct of investigations by not serving due justice to the victims. From small counties like Montgomery County (Georgia) in the Nixon case to larger counties like Aiken County (South Carolina) in the Woodard case, promoters of lynching enjoyed the support of their fellow citizens. On the other hand, African Americans who knew about or were forced to witness this violence were so terrified of the repercussions their testimony could bring that they preferred to remain silent. As a result, many newspapers found themselves unable to draw satisfactory conclusions to their investigations and ended up rarely allocating any space to incidents of racial violence. The cases of Woodard and Nixon however, unlike many others, did gain wide press attention thanks to the NAACP’s decision to investigate the lynching of these two war veterans. The organization’s intervention led to the Federal Government and President Truman’s involvement and opened the door to resolving lynching-related issues, such as access to a fair trial and the opportunity to vote.

 The first case of the two to which the NAACP devoted itself and requested the FBI presence was that of Isaac Woodard. Originally from South Carolina, Isaac Woodard was a United States Army veteran who, at 23, was drafted to fight in the Pacific Ocean theater of World War II against the Empire of Japan. He received several medals for his service, guaranteeing him an honorable discharge. After his stay in Japan and about to board a bus back home to his family, he asked the bus driver if he could wait a few minutes while he visited the toilet. According to Woodard’s court testimony, this resulted in a small quarrel and some hostility from the driver. The bus eventually departed with no further incident as the driver put in a call to the local police, requesting intervention at the next city. Not long after, Woodard was forced to exit the bus as the driver (falsely) complained about the young war veteran’s behavior, which he said to the police was irascible. As Woodard was removed from the vehicle, the young African American was savagely beaten until he lost his sight.

As Woodward’s case clearly shows, not even African American war veterans were exempt from racial violence. Indeed, the very recognition of their military service had been a source of social tension, often resulting in acts of extreme physical violence just like this.

Since the end of Reconstruction, African American participation in military service had been considered a threat to maintaining the racial status quo. White supremacists wanted to keep blacks in a position of subordination to preserve the antecedent hierarchical dominance of the slavery period but giving such a veteran an honorable discharge would make him a holder of honor equal to that of a white fellow citizen. Many incidents of racial violence, including lynching, served to affirm white superiority and eliminate black social prestige and self-respect.

It took months before Woodward’s case became widely known and thanks to popular black newspapers, The Lighthouse and Informer of South Carolina, the news found its way to well-known radio broadcaster and actor Orson Welles. The case then reached President Truman’s ears after being discussed in all major newspapers and thanks in no small part to NAACP’s nationwide tour with Woodard, publicly exposing the effects of racial violence. According to Frederickson: “Because Woodard was a veteran, because he was maimed, because his attacker was an officer of the law, and because he survived, he became an emblem of what was terribly wrong with the South” (Frederickson, 1997, p. 184).
The National Emergency Committee Against Mob Violence was created in August 1946 on the orders of President Truman in response to the event, in an attempt to shed light on lynching cases in southern states, but it was not enough. Truman requested the intervention of the Justice Department to investigate the Woodard case, following the reluctance of local law enforcement and pressure from the NAACP to find the culprits. However, it did not take many days to find Woodard’s assaulters. Because the violence had taken place at a bus stop and the land was federally owned, not to mention the victim being clothed in military uniform, the case was heard at the U.S. District Court in Columbia.

The trial, much like many others at the time, turned out to be bogus, and the bus driver was the only one to be heard by the judge and jury. No other witnesses were contacted. Sheriff Lynwood Shull was the main accused. He admitted to repeatedly hitting Woodard in the eyes, but only in self-defense, because the African American – according to him – had become short-tempered and disrespectful. According to The Canberra Times: «Shull struck him with a blackjack for answering “Yes” instead of “Yes sir.”» (The Canberra Times, November 7, 1946, p. 1). Despite his confession, the violence inflicted was considered proper by the jury. As a result, Shull was acquitted entirely by the all-white jury after only 15 minutes of confrontation (The Canberra Times, November 7, 1946, p. 1). Still, loud applause ensued in the courtroom following the verdict (Kluger, 2004, p. 298).
Apparently, the resolution of this case was not significantly different from that of other previous ones, so much so that it ended without a conviction. Its great importance was that it took place at a time linking substantial social changes to the consequences of world conflict. The awareness of African American veterans (now conscious of their national importance), the NAACP’s consolidated strength, and the presence of a new president eager to win the next elections made Isaac Woodard – who survived the lynching – the symbolic figure of the black resistance and struggle against racial injustice in those years.

Despite the importance of Woodard’s case in presidential decisions supporting African American civil rights advancement, the incidents of lynching did not cease. Even President Truman’s speeches failed to curb racial violence. Another Afro-American, Isaiah Nixon, was then lynched in Georgia on September 8, 1948. He had voted in the Democratic primary on that very same day (Bernd, 1982; Campney, 2011).

Given the participation of black war veterans in major civil rights advancement organizations, such as the NAACP, the end of World War II led to a rethinking of voting rights. Specifically, the decision made by the Supreme Court in Smith v. Allright (1321 U.S. 649, 1944) was considered unconstitutional as it violated the XIV and XV Amendments. The court ruled that it was unlawful for any state to dispute its authority over elections or allow discrimination to be practiced by parties. Despite this ruling, many southern states did not follow the federal directive, continuing to violate the voting rights of African Americans. In this regard, the 1946 primaries in Georgia were invalidated by the U.S. Court of Appeals for the Fifth Circuit (Chapman v. King, 2154 F. 2d 340, 1946), as they violated the Fifteenth Amendment, which condemned the exclusion of voters for reasons related to race or color. Subsequently, African Americans had a better chance of voting in the political elections that followed. However, there were frequent episodes of violent intimidation to curb, if not outright exclude, black political participation, as Isaiah Nixon’s lynching clearly showed.

This was not an isolated case, as the Ku Klux Klan regained strength and support in the South following its peak popularity in the 1920s, when its affiliates numbered about six million. Even though their size had reduced, the clan adopted a new strategy and began perpetrating racial terrorism, especially in rural towns, where white supremacism was stronger. In these places, the network of organizations for the advancement of civil rights could not fully engage in protest and social awareness actions as efficiently as it could in large urban centers where any violence would immediately attract press and law enforcement attention. Thus, the Ku Klux Klan managed to commit lynching in these small towns of few inhabitants, where community silence guaranteed impunity. The death of Elbert Williams, secretary of the NAACP in Tennessee, was one example. The murder was carried out after Williams’ attempt to register black residents of Brownsville (Tennessee) in the electoral roll. The KKK lynched him in June 1940. The lynching of Isaiah Nixon had also taken place in a small town like this (Campney, 2020; Horwitz & Anderson, 2009; Pierce, 2016; Schaefer, 1971; Wood, 1906).

The clan and the white supremacists feared that the hierarchies of racial dominance in the southern states would fall by giving African Americans the opportunity to vote. Racial terrorism relied on politicians’ willingness to stop the African American political rise, and black voting risked undermining the continuation of the racial status quo. For example, during these years, Georgia governor candidate Herman Talmadge was in favor of the use of violence and never hesitated to express it publicly. During an open meeting, Samuel W. Roper, a KKK member, asked him what he thought was the best strategy to adopt in not to allowing blacks to vote. In response, Talmadge, who later became governor of Georgia and then U.S. Senator, wrote unequivocally on a piece of paper one word: “pistols” (as quoted in Quarles, 1999, p. 87).

Despite President Truman’s socio-civil commitment to Woodard’s case, nothing changed. The racial brutality, investigation, and the perpetrator’s confession did not find justice, contrary to what the Constitution supposedly guaranteed. As a result, a presidential policy followed; a clear directive aimed at improving the living conditions of all African Americans on U.S. soil. This led to harsh internal clashes with white supremacists who had voted in favor of Truman during his first election. In December 1946, he established the President’s Committee on Civil Rights “PCCR” with the aim of prosecuting all those “who take the law into their own hands and inflict summary punishment and wreak personal vengeance” (Executive Order 9808, December 5, 1946), violating constitutional laws.

Regarding the lynching of Woodard and others of that period, Truman stated: “I can’t approve of such goings on and I shall never approve it, as long as I am here. […] I am going to try to remedy it and if that ends up in my failure to be reelected, that failure will be for a good cause” (Truman, 1948). A few days after this mission statement, Nixon’s lynching occurred.

U.S. racial violence certainly caught the President’s attention as one of his country’s most serious problems and as something “[…] close to my heart” (David K. Niles Papers, 1945-47) but what strategies did he adopt to face the new political scenarios that threatened to undermine the success of his presidential re-election? Furthermore, how could he reduce lynching cases and at the same time allow African Americans to safely vote and get their official support as a promoter of racial equality?

Truman’s commitment against lynching and in support of black’s rights

The brutal episodes of racial violence involving the two army veterans shook Truman to the point that he cited the cases on many occasions as an example of aggression against members of minority groups. Following these and other reports, he understood that it was necessary to “determine whether and in what respect current law-enforcement measures and the authority and means possessed by federal state and local governments may be strengthened and improved to safeguard the civil rights of the people,” regardless of skin color (Executive Order 9808, December 5, 1946). Consequently, the President required all executive agencies to actively engage in working in conjunction with the PCCR with the aim of enforcing the laws and condemning “the action of individuals who take the law into their own hands and inflict summary punishment and wreak personal vengeance” as had happened for decades in the cases of lynching.
Notwithstanding this significant achievement for African Americans, not all the black press agreed with Truman’s commitment to prosecuting racial violence by establishing a presidential committee. There were many prejudices about his genuine interest in condemning mob violence which also involved white politicians as perpetrators. The Chicago Defender wrote with a hint of irony: “If the committee is not hampered in its inquiry and if its recommendations are not circumvented by a welter of administrative procedures, the results should be far more consequential to us than anything that has happened in the United States since the abolition of slavery” (as quoted in McCoy & Ruetten, 1973, p. 31); this thought was also supported by other major black newspapers such as the Afro-American and the Call – Kansas City.

In the meantime, it is to be considered that the NAACP reached a high level of social influence in most of the United States during those same years. Hundreds of cases, mainly from the South, were reviewed and defended by the NAACP Legal Department, which paid particular attention to the violations of the right to a fair trial, the discrimination against African Americans during jury selection, and the role of law enforcement in attempted lynching cases. The organization mainly worked on cases where blatant violations of constitutional rights occurred, such as Sections 51 and 52 of Title XVIII of the Federal Criminal Code. According to Section 51, conspiracy acts aimed at intimidating or injuring any citizen must be prosecuted, as they are considered crimes. Isaiah Nixon’s lynching incident occurred to intimidate the black community from voting, but above all, the murder of an American citizen took place. As a result, this section was clearly violated. Instead, Section 52 had a double meaning. First of all, it condemned the deprivation of rights guaranteed at the federal level, such as due process, which often did not occur when a court case concerned an African American, as in the case of Isaac Woodard’s appeal. Black citizens were normally excluded from the jury, allowing an all-white jury to decree a verdict that could have been different if there had not been only people in favor of white supremacism and protection of racial hierarchies. By leveraging the violation of these two Sections and, when possible, the Amendments’ violation, the NAACP fought in the courtrooms for an equal society (Niedermeier, 2019; Watson, 1993). [3]

The NAACP also gave more consideration to the media image of the violence, describing lynching as brutally barbaric and far from the civilized modern ideal that the American Nation wanted to show (Wood, 2009). This helped attract international attention as they became renowned for openly denouncing incidents of racial violence (Blaque, 2012; Feimster, 2009).[4] Consequently, the presidential administration could no longer ignore or limit the presence of such racism toward African Americans in the national political space. Furthermore, Isaac Woodard’s lynching was used by the NAACP to nationally denounce the atrocities of racial violence and the federal failure to guarantee constitutional rights for all its citizens, black or white. As a result, action by the presidential administration that was not limited to federal investigations, which often resulted in the acquittal of the accused, was therefore needed.

The President of the United States had to personally express his endorsement in the struggle for the advancement of civil rights if he did not want to lose black votes in the coming elections. Giving a speech to Congress on February 2, 1948, Truman became the first president to turn to the NAACP and strongly support African American civil rights (Sylvia, 1995; Sitkoff, 1971). His President’s Committee on Civil Rights (PCCR) published the first government report in which the oppression of blacks was widely documented, and a civil rights reform was recommended in order to avoid other tragedies like Woodard’s lynching. Indeed, Nixon’s lynching occurred only seven months after the report, corroborating the President’s concerns and suggestions. The latter also submitted statements to the Supreme Court to support desegregation, thus attempting to end lynching (Fagelson, 2018). In addition, he issued executive orders aimed at creating racial equality in the hiring of federal personnel to affirm equal rights for whites and blacks. As quoted by the Chicago Defender, President Truman requested the intervention of the Federal Government in respect of all-American citizens, without any distinction:   

We can no longer afford the luxury of a leisurely attack upon prejudice and discrimination. […] We cannot, any longer, await the growth of a will to action in the slowest state or the most backward community. […] Recent events in the United States and abroad have made us all realize that is more important today than even before to ensure that all Americans enjoy these rights (The Chicago Defender July 05, 1947, p. 1).

With a promise to remove all barriers and difficulties confronting citizens, he asserted that «there is no justifiable reason for discrimination because of ancestry, or religion, or race, or color» (Truman, 1948). Although, contrary to his words, Jim Crow laws were still in force, his contribution to a more inclusive society had been considerable.
Early on, on June 29, 1947, in his speech at the Lincoln Memorial in Washington, D.C., he argued that racial discrimination was unjustifiable and without valid grounds. The wife of former President Roosevelt and other prominent personalities also attended the event. On that occasion, Truman stated:

Mr. Chairman, Mrs. Roosevelt, Senator Morse, distinguished guests, ladies and gentlemen: I am happy to be present at the closing session of the 38th Annual Conference of the National Association for the Advancement of Colored People. […] But we cannot be content with a civil liberties program which emphasizes only the need of protection against the possibility of tyranny by the Government. We cannot stop there. We must keep moving forward, with new concepts of civil rights to safeguard our heritage. The extension of civil rights today means, not protection of the people against the Government, but protection of the people by the Government. […] There is no justifiable reason for discrimination because of ancestry, or religion, or race, or color (Truman, 1947).

With these words, the President condemned incidents of racial violence, school segregation, the lack of work according to skin color, low political participation of African Americans beyond their control, as well as embraced the need for fair trials and black participation in juries. Furthermore, he gave his word that he would do everything possible to ensure these would be upheld under his presidency:

Many of our people still suffer the indignity of insult, the narrowing fear of intimidation, and, I regret to say, the threat of physical injury and mob violence. Prejudice and intolerance in which these evils are rooted still exist. The conscience of our Nation, and the legal machinery which enforces it, have not yet secured each citizen’s full freedom from fear (Truman, 1947).

This was the first time a president had ever attended the NAACP conference, and the civil rights event gained immense publicity. Truman’s speech attracted over 10,000 viewers, coverage on the big four national radio networks, as well as many independent stations and overseas media outlets. The President’s words did not end that day either. The speech was recorded and re-transmitted throughout cinemas for anyone who wanted a second opportunity to listen (Garth, 1999).
Despite these efforts, the discussion did find general agreement in the white population. According to Pauley, the leading international newspapers such as the New York Times and the Washington Post, did not pay particular attention to the event. A complete transcript of the speech was seldom provided, or even commented on (Garth, 1999 p. 233). These newspapers, headed by whites, were sure not to devote any importance to Truman’s words or adversely influence the opinions of its pro-white readers. On the contrary, newspapers headed by African Americans did not hesitate to celebrate such an important event in recognition of civil rights. One of the black historical newspapers, The Kansas City Call, wrote:

Truman so strongly denounced race prejudice and discrimination based upon race, creed, color, and national origin that even his enemies were convinced that the Missourian in the White House had left behind him Missouri’s tradition of second-class citizenship for Negroes (as quoted in O’Reilly, 1995, p. 145).    

In the wake of Truman’s re-election and general Afro-American approval, black anti-colonialists pressed the President to adopt a civil rights defense, exploiting the tension between him and the white supremacists. They relied on the votes that he would receive if there were full socio-political support on his part.
On January 7, 1948, Truman decided to send a special message to Congress, showing the African American population that he would be committed to achieving a more inclusive society if he was re-elected. His committee would request legislation against lynching since other similar cases had occurred after Woodard, which unfortunately had not resulted in justice. Furthermore, it would allow all blacks, including those who lived in the South, to vote without risk of consequences. The President declared:

I recommend that the Congress amend and strengthen the existing provisions of Federal law which safeguard the right to vote and the right to safety and security of person and property. These provisions are the basis for our present civil rights enforcement program. […] A specific Federal measure is needed to deal with the crime of lynching—against which I cannot speak too strongly. It is a principle of our democracy, written into our Constitution, that every person accused of an offense against the law shall have a fair, orderly trial in an impartial court. We have made great progress toward this end, but I regret to say that lynching has not yet finally disappeared from our land. So long as one person walks in fear of lynching, we shall not have achieved equal justice under law. I call upon the Congress to take decisive action against this crime (Truman, 1948).

Truman’s recommendation was based on Title XVIII of the Constitution, which offered protection to all American citizens, regardless of skin color. According to him, this right should also be extended to everyone who lived in the United States, even non-citizens. Furthermore, Title XVIII had a major limitation. It only applied if there was a conspiracy of two or more people to harm the life of another individual. Hence, it had to be extended to incorporate racial violence in which one acted individually, for example, in the event of personal revenge. It followed that section 52 of Title XV also had to change, as it was too general in its form. This section offered protection to people according to their federal rights. Unfortunately, it was often the case that violation of these rights originated from those who were serving to protect, essentially police officers who failed to intervene or intervened in an improper way, standing by the belief that they were doing their job correctly. The lynching cases involving law enforcement were examples of Woodard’s blindness and Nixon’s murder. Hence, the President proposed to establish several principal rights to be protected by this section, explicitly condemning violations and including appeals. Truman publicly denounced the restriction of citizens to vote, even though it was their right, something which had resulted in Isaiah Nixon’s lynching. He expressly referred to acts of intimidation like assault or similar acts of violence, which prevented many African American citizens from being able to vote. Poll taxes were also a subject of debate. At the time, as many as seven states required economic contribution, and many blacks could not afford to spend the little money they had on voting. The President proposed that Congress make the right to vote free from any tax constraint so that the exercise of one’s rights was not subjected to economic power, affirming:

Under the Constitution, the right of all properly qualified citizens to vote is beyond question. […] We need stronger statutory protection of the right to vote. I urge the Congress to enact legislation forbidding interference by public officers or private persons with the right of qualified citizens to participate in primary, special and general elections in which Federal officers are to be chosen. This legislation should extend to elections for state as well as Federal officers insofar as interference with the right to vote results from discriminatory action by public officers based on race, color, or other unreasonable classification (Truman, 1948).

Being governed and controlled by the white majority for centuries, acts of racial discrimination would continue to perpetuate themselves until there was a change in the political sphere. The most effective way to bring about the change desired by blacks and civil rights advocates was the greater political participation of African Americans through voting. Only in this way the social equilibrium could be changed.
The President’s speech aroused a consensus among African Americans. He harshly criticized the lynchings, suggesting increased federal protection, condemning the inability of many to vote, and proposed a series of legislative maneuvers to improve the social conditions of blacks and minorities living in the U.S. With such important promises, Truman secured victory. The NAACP did not hesitate to congratulate him in November 1948, recalling the promises he had made to achieve this victory:

Your triumph, achieved over both the extreme right and extreme left, is a mandate under which you and the new Congress can proceed to carry out the program you outlined so clearly and courageously to the people, including housing, labor legislation, civil liberties inflation, all of which were cavalierly rejected by the 80th Congress. We especially urge you to continue to maintain your forthright position, by giving your full and complete support to your legislative and administrative program for civil rights (Atlanta Daily, 1948, p. 1).  

A few months after this NAACP statement – in July 1948 – Truman desegregated the U.S. armed services by executive order (Lautier, 1948, p. 2). He also created the President’s Committee of Equality of Treatment and Opportunities in the Armed Services to defend all cases of discrimination related to race, color, religion, or national identity reported by black American citizens serving in the army. In the same year, the President asked Congress to create a permanent Fair Employment Practice Committee[5] – FEPC (Collins, 2001; Henderson, 1976; Reed, 1980), initiated by his predecessor Roosevelt, to continue helping African Americans enter industries, companies, and jobs that they otherwise could not get. The House of Representatives approved a permanent Fair Employment Practice Committee two years later, but as expected, the Senate opposed it and won this time too. Regarding racial violence, Southern Democrats still had a strong influence over Congress, so much so that they rejected the request for an anti-lynching law without difficulty.
Overall, these measures had positive results, as in the 1950s, civil rights movements reached a broad social consensus (Aldon, 1999; Blumberg, 1990; Shattuck, 1995), thanks also to the media’s role (McElroy, 2013; Lott, 2017). Connecticut, Massachusetts, New Jersey, New York, and Ohio established their own state-level FEPC laws to counter the Senate’s decision (Kersten, 1994).

Conclusions

With proper political support, new economic opportunities, and a more significant Federal Government presence across the territory, lynchings became less frequent during the second half of the twentieth century. On the other hand, death sentences increased in the courts and were rarely successfully appealed. This saw a move from “rough justice” (Pfeifer, 2006) to a false due process, often supported by forced confessions and no respect for FBI investigation (Niedermeier, 2019).
The efforts expressed by Truman simultaneously constituted a political opportunity for a new action movement, which was evident in the Federal Government’s support of the Brown vs. Board of Education case (September 1952 – May 1954) up until the beginning of Eisenhower’s presidential term in 1953 (Dadisma, 1994; Lester, 2004; Ward, 2004). Accordingly, it is undisputed that President Truman contributed significantly to a fairer, equal social justice. He is credited with desegregating the armed forces thanks to the prohibition of discrimination in the civil service that not only allowed blacks to feel part and parcel of the United States by serving in the military, but also provided many of them access to financial gains which would have been hard to come by in states where racial dogmas remained dominant. Truman supported African Americans socially through public speech, political proposals, and new legislative actions, fighting for the abolition of poll taxes, economically desegregating public administration places, and allowing equal employment. Above all, he did everything possible to keep the election promises that led him to victory over the Republicans in 1948.

Unquestionably, the historical period of his presidential term did not play entirely in his favor. After the end of World War II, he had to make crucial decisions whilst trying not to upset the balance of his greatly divided party, where conflicting ideas bounced between progressives and conservatives from the South. He had to do everything in his power to maintain the consensus of the southern conservatives on which his first election was based whilst also satisfying the demands of the progressives, securing their votes for future elections. Truman was initially cautious in seeking a meeting point between the two opposing political thoughts – like Roosevelt towards the end of his term – listening to the demands of African Americans and avoiding clashes with white supremacists. Despite this, his role in advancing civil rights was more significant than his twentieth-century predecessors, especially his support for allowing all citizens to vote, regardless of skin color, while simultaneously fighting to end lynching.
The relationship between lynching and voting access is still being studied and analyzed today and requires further investigation. According to Williams: “Using county-level voter registration data […] southern counties that experienced a higher number of historical lynching have lower voter registration rates of blacks today,” (Williams, 2017, p. 1), but the lynching did not impact political participation of other minority groups or among white Americans. As proof of this criticality, the 2019 Voting Rights Advancement Act aims to provide a broad in-depth review of all voting changes that have occurred nationally in the various jurisdictions to understand whether electoral discrimination measures have historically occurred as denounced by African American historiography.
Already the 2015 version of the Act highlighted blacks’ under-representation in political participation in important government decisions, such as new human rights laws like the federal anti-lynching law. Specifically, the Act denounced the effects that nineteenth- and twentieth-century racial violence still have today in dissuading blacks’ political participation through voting. Cases of lynching such as those of Nixon and Woodard have shaken the black community so much that even today, many African Americans living in those states where there has been a high rate of lynching in the previous two centuries do not participate in voting – and political life in general – for fear of experiencing painful racist experiences. Consequently, the interests and needs of African Americans are not carefully considered today, as the decisions that the current Government makes are based on registered voters, i.e., a white majority.
Therefore, further investigations into the effect that lynching had on black political participation choices are necessary. It can help promote new inclusive policies aimed toward a greater expression of African American thinking and help implement the measures needed to attain a truly equal society. This is what President Truman was aiming for over his two presidential terms.

Notes

[1] This essay defines «lynching» as an act of group or mob racial violence perpetrated by at least two or more people against a single person, often resulting in a murder.

[2] They were the National Association for the Advancement of Colored People, the National Urban League, the National Negro Congress, the National Council of Negro Women, and the March on Washington Movement.

[3] Unfortunately, although the organization increased social consensus, it was not ready to assist all the South African American defendants who asked for its help as victims of racial bias or forced confessions following torture. As a result, a greater selection of cases was needed, so much so that the NAACP would only support cases where the accused was a victim of racial prejudice, and on these bases, there was reason to believe that he/she was actually innocent. Moreover, it seems that the organization opted for the decision of not defending those who were potentially guilty of rape, attempted murder, or other crimes by fearing damage to the public image of the NAACP. Aiming at greater political feedback, they could not afford a negative antecedent.

[4] Many newspapers, especially black and southern ones, began reporting lynching cases in great detail and trying not to convey any thought, remaining as loyal as possible to the objective account of what happened. In this regard, the work done by the black journalist Ida B. Wells was fundamental. She used her newspaper “Free Speech” to provide another version of the lynchings stories that were being told. Indeed, she shed light on dozens of cases based on false accusations and racial prejudices. In this way, she raised awareness in the black community in the U.S. and abroad in standing against racial violence.

[5] It was established by President F.D. Roosevelt in 1941 to ban discriminatory employment practices.     

Primary Sources

“Draft of statement by president with reference to the President’s Committee on Civil Rights,” Jan. 7,1947, Box 26, Civil Rights/Negro Affairs File, 1945 – June 1947, David K. Niles Papers.

Harry S. Truman to E. W. [Ernie] Roberts, Aug. 18, 1948, Folder C, Box 306, President’s Secretary’s Files, White House Central Files, HSTL.

Executive Order 9808, “Establishing the President’s Committee on Civil Rights,” Box 26, Civil Rights/Negro Affairs File, 1945-June 1947, David K. Niles Papers.

References

Aldon D. M. (1999). A Retrospective on the Civil Rights Movement: Political and Intellectual Landmarks. Annual Review of Sociology, 25, 517–539.

Bernd, J. L. (1982). White Supremacy and the Disfranchisement of Blacks in Georgia, 1946. The Georgia Historical Quarterly, 66(4), 492–513.

Blaque, E. (2012). Black Ink: Writing Black Power with the Words of David Walker, Ida B. Wells, and Malcolm X. Counterpoints, 406, 5-18.

Bloom, J. (2015). The Dynamics of Opportunity and Insurgent Practice: How Black Anti-colonialists Compelled Truman to Advocate Civil Rights. American Sociological Review, 80(2), 391-415.

Blumberg, R. L. (1990). Women in the Civil Rights Movement: Reform or Revolution? Dialectical Anthropology, 15(2), 133–139.

Campney, B. M. S. (2011). ‘A State of Violent Contrasts’: Lynching and the Competing Visions of White Supremacy in Georgia, 1949. The Georgia Historical Quarterly, 95(2), 232–262.

Campney, V. E. (2020). Disordered Households: Reconstruction, Klan Terror, and the Law. In L. T. F. and L. W. (Eds.), Household War: How Americans Lived and Fought the Civil War (pp. 221–247). University of Georgia Press.

Collins, W. J. (2001). Race, Roosevelt, and Wartime Production: Fair Employment in World War II Labor Markets. The American Economic Review, 91(1), 272–286.

Corvino, G. B. (2021). The Meanings of Lynching, A Word that Crossed the World. Elementary Education Online, 20(5), 3292-3297.

Dadisman, M. A. (1994). Still Segregated: The Legacy of ‘Brown.’ Human Rights, 21(2), 12–30.

Fagelson, I. B. (2018). President Truman’s Justice Department and the Fight for Racial Justice in the Supreme Court. Journal of Supreme Court History, 43, 69-82.

Feimster, C. (2009). Southern Horrors: Women and the Politics of Rape and Lynching. Harvard University Press.

Frederickson, K. (1997). “The Slowest State” and “Most Backward Community”: Racial Violence in South Carolina and Federal Civil-Rights Legislation, 1946-1948. The South Carolina Historical Magazine, 98-102.

Garth, P. E. (1999). Harry Truman and the NAACP: A Case Study in Presidential Persuasion on Civil Rights. Rhetoric and Public Affairs, 2(2), 211–41.

Goldzwig, S. R. (2005). Inaugurating the Second Reconstruction: President Truman’s Committee on Civil Rights. In Civil Rights Rhetoric and the American Presidency, James Arnt Aune and Enrique D. Rigsby (Eds.), TexasA&M University Press.

Hampson, R. (October 24, 1991). Truman Revisted: Historian Says Harry Gave ’Em Racism. AP News. Available at https://apnews.com/article/ab0d537a112c3554373a97dff54c0e60

Henderson, A. B. (1976). FEPC and the Southern Railway Case: An Investigation into the Discriminatory Practices of Railroads During World War II. The Journal of Negro History, 61(2), 173–187.

Horwitz, J., and Casey A. (2009). The Civil War And Reconstruction. In J.H. and C.A. (Eds.), Guns, Democracy, and the Insurrectionist Idea (pp. 118–136). University of Michigan Press.

Juhnke, W. E. (1989). President Truman’s Committee on Civil Rights: The Interaction of Politics, Protest, and Presidential Advisory Commission. Presidential Studies Quarterly, 19(3), 593–610.

Kersten, A. E. (1994). Publicly Exposing Discrimination: The 1945 FEPC Hearings in Cincinnati, Ohio. Queen City Heritage, 52(3).

Kluger, R. (2004). Simple Justice: The History of Brown v. Board of Education and Black America’s Struggle for Equality. Knopf Press.

Lautier, L. (Jul. 31, 1948). Truman Attacks Bias in Army and U.S. Jobs: President’s Action Hits Discrimination by Executive Order Truman Stands by Civil Rights Program in Ordering “Fair Employment Board” Fnr Federal Civil Service Positions. New Journal and Guide (1916-2003).

Lester, A. (2004). Brown v. Board of Education Overseas. Proceedings of the American Philosophical Society, 148(4), 455–463.

Lott, M. (2017). The Relationship Between the ‘Invisibility’ of African American Women in the American Civil Rights Movement of the 1950s and 1960s and Their Portrayal in Modern Film. Journal of Black Studies, 48(4), 331–354.

McCullough, D. (1992). Truman. Simon and Schuster.

McElroy, K. (2013). You Must Remember This: Obituaries and the Civil Rights Movement. Journal of Black Studies, 44(4), 335–355.

McMahon, K. J. (2010). Reconsidering Roosevelt on Race: How the Presidency Paved the Road to Brown. University of Chicago Press.

McCoy D. R. and R. T. Ruetten (1973). “Tension And Strife.” Quest and Response: Minority Rights and the Truman Administration. University Press of Kansas.

Murphy, A. B. (1984). Evaluating the Presidents of the United States. Presidential Studies Quarterly, 14(1), 117–126.

Niedermeier, S. (2019). The Color of the Third Degree: Racism, Police Torture, and Civil Rights in the American South, 1930–1955. University of North Carolina Press.

O’Reilly, K. (1995). Nixon’s Piano: Presidents and Racial Politics from Washington to Clinton. Free Press.

Pierce, J. E. (2016). Making the White Man’s West: Whiteness and the Creation of the American West. University Press of Colorado.

Pfeifer, M. J. (2006). Rough Justice, Lynching and American Society, 1874-94. University of Illinois Press.

Quarles C. L. (1999). The Ku Klux Klan and Related American Racialist and Anti-Semitic Organizations: A History and Analysis. McFarland Press.

Reed, M. E. (1980). FEPC and the Federal Agencies in the South. The Journal of Negro History, 65(1), 43–56.

Schaefer, R. T. (1971). The Ku Klux Klan: Continuity and Change. Phylon (1960-), 32(2), 143–157.

Shattuck, G. H. (1995). Serving God in the World: Theology and Civil Rights Activism in the Episcopal Church, 1958-1973. Anglican and Episcopal History, 64(3), 326–351.

Sitkoff, H. (1971). Harry Truman and the Election of 1948: The Coming of Age of Civil Rights in American Politics. The Journal of Southern History, 37(4), 597–616.

Sklaroff, L. R. (2009). Black Culture and the New Deal: The Quest for Civil Rights in the Roosevelt Era. University of North Carolina Press

Sylvia, R. D. (1995). Presidential Decision Making and Leadership in the Civil Rights Era. Presidential Studies Quarterly, 25(3), 391–411.

Truman, H. S. (1964). Special Message to the Congress on Civil Rights – February 2, 1948; Public Papers of the Presidents of the United States. United States Government Printing Office.

Truman, H. S. (1947). June 29, 1947: Address before the NAACP. Available at https://millercenter.org/the-presidency/presidential-speeches/june-29-1947-address-naacp 

Unknown (November 7, 1946). U.S. Police Chief Acquitted of Assault on Negro. The Canberra Times.

Unknown (Jul. 05, 1947). Truman asks action ‘now’ on racism: calls on U.S. government to lead the way NAACP conference told country must drop slow attack. The Chicago Defender.

Unknown (Nov. 07, 1948). Press Rights Program, Naacp Urges Truman. Atlanta Daily World.

Valocchi, S. (1994). The Racial Basis of Capitalism and the State, and the Impact of the New Deal on African Americans. Social Problems, 41(3), 347–62.

Waldrep, C. (2000). War of Words: The Controversy over the Definition of Lynching, 1899-1940. The Journal of Southern History, 66(1), 75-100.

Ward, L. (2004). A Critical Social Equity Component of Public Affairs Education: The Role of the Civil Rights Movement. Journal of Public Affairs Education, 10(2), 158–160.

White, W. (1945).  A Rising Wind, Doubleday Press.

Williams, J. (2017). Historical Lynchings and Contemporary Voting Behavior of Blacks. Louisiana State University Press.    

Wood W. D. (1906). The Ku Klux Klan. The Quarterly of the Texas State Historical Association, 9(4), 262–268.

Indigenous “People” in the context of the Right to Self Determination: A Critical Appraisal

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Mitul Dutta1 & Navin Sinha2
1Asst. Professor, School of Law, KIIT University, KIIT University, Bhubaneshwar, Orisha. ORCID id- https://orcid.org/0000-0002-6800-8469. Email: mituldutta@kls.ac.in.

2Asst. Professor, School of Business and Law, Navrachna University, Navrachna University, Vadodara, Gujarat. ORCID id- https://orcid.org/0000-0003-3086-3504. Email: navins@nuv.ac.in.

 Volume 13, Number 3, 2021 I Full-Text PDF

DOI: 10.21659/rupkatha.v13n3.32

Abstract

Under the international human rights regime, the right to self-determination is a right guaranteed to the groups of “people”. This right is one of the most controversial issues of international law as it comes into conflict with the principle of sovereignty and territorial integrity of the states. There are various uncertainties associated with this right regarding the scope of the right and mode of implementation etc. The present article seeks to make an in-depth analysis of the claimants of the right and the uncertainties associated with the meaning of the term “people” in the context of the right to self-determination. The article encompasses, among other things, the right of indigenous people under various international instruments and how they interrelate to the right of self-determination.

Keywords: Right to self-determination, people, indigenous people.

 

Formation of Space, Experience and Thought: A Critical Study of Ambedkar’s Biopic Bhim Garjana

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Sudhir Mehra

Assistant Professor, Department of English & Cultural Studies. E-mail: ssudhir.m@pu.ac.in

 Volume 13, Number 1, 2021 I Full Text PDF
DOI: 10.21659/rupkatha.v13n1.15

Formation of Space, Experience and Thought: A Critical Study of Ambedkar’s Biopic Bhim Garjana

Abstract

In his 1936 essay “The Work of Art in the Age of Mechanical Reproduction”, Walter Benjamin establishes that it is the ‘aestheticization of politics’ or ‘politicization of art’ which streamlines the cultural discourse of a nation at a given moment. The present paper attempts to critically analyze the ‘politics of visuality’ vis-à-vis ‘visuality of politics’ as an elemental framework in the making of Indian national discourse. To understand or rationalize this elemental framework, the paper postulates its hypothesis, that the politicization of art is a valid inquiry into how a certain ideological discourse is pre-selected and pre-programmed with a certain grid of features and structures of perception.  It is this ideological discourse that needs to be exposed through a visual text namely, Vijay Pawar’s Bhim Garjana. This visual text broadly represents what Kancha Illaiah terms the Ambedkarite phase of Dalit history spanning over two decades – 1936-1956[i]. Bhim Garjana is an aesthetic artifact directed by a Dalit himself – an ‘insider’s’[ii] document on Ambedkar’s life and philosophy. There have so far been three films on Ambedkar including Bhim Garjana, one directed by Jabbar Patel titled Dr. Babasaheb Ambedkar (2000) and second by Anand Patwardha titled Jai Bhim Comrade (2011). All the visual texts though do not follow the definition of biopic strictly, but more or less, the paper places them in the category of biopics. Each text focuses on the life and struggle, both in historical and ideological terms, of Ambedkar.

Keywords: Ambedkar, Bhim Garjana, Dalit, Jai Bhim Comrade.

[i] Kancha Illaiah’s “Towards the Dalitization of Nation” in Wages of Freedom: Fifty Years of the Nation-State edited by Partha Chatterjee.1998.

[ii] Limbale, Sharan Kumar. Towards an Aesthetics of Dalit literature: History, Controversies and Considerations. Trans. and Ed. By Alok Mukherjee. New Delhi: Orient Black Swan, 2010.

Review Article: Dalit Literature and Criticism by Raj Kumar

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Publisher: Orient BlackSwan
Year of Publication: 2019
ISBN:978-93-5287-532-0

Reviewed by
Dr. Shahida
Assistant Professor, Department of Humanities and Social Sciences, NIT Kurukshetra. Email: shahida2709@gmail.com

 Volume 12, Number 6, 2020 I Full Text PDF

DOI: 10.21659/rupkatha.v12n6.27r

Extract

The term ‘Dalit’ refers to a particular group or community in India which have been ostracized, exploited and humiliated due caste structure and social order ardently followed in India. The etymology of the word ‘Dalit’ can be traced to the root word dal in Sanskrit and dalan in Hindi meaning ‘broken down’ or ‘broken to pieces.’ It is believed that Jotibarao Phule (1826-90) first used the term to describe condition of outcastes and untouchables in India. Later, the term was popularized by B.R. Ambedkar as he used it profusely in his speeches and writings in Marathi. The term gained new meaning in 1970s, a period of literary and cultural boom that witnessed the birth of Dalit literature and in the present, the term refers to belated recognition of the Dalit’s militant claims upon a history of humiliation and suffering (Rao, 11).

Since its origin Dalit Literature has emerged as a form of social resistance literature principally aimed at community identity formation and bringing about political and economic changes among the Dalit population. Arjun Dangle, the Marathi Dalit writer, editor and activist suggests, “Dalit literature is marked by revolt and negativism, since it is closely associated with the hopes for freedom by a group of people, who as untouchables, are victims of social, economic and cultural inequality” (Trans. Mukhherjee; 1). Dangle traces the origin of Dalit literature to Ambedkar. It was his revolutionary ideas that encouraged Dalits to speak for themselves and therefore Dalit literature is an expression of this self- awareness; an assertion for a dignified life.

Review Article on A Fragmented Feminism: The Life and Letters of Anandibai Joshee By Meera Kosambi, Ram Ramaswamy, Madhavi Kolhatkar & Aban Mukherji

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384 views

ISBN 9780367463892

Published August 29, 2019 by Routledge India

280 Pages 33 B/W Illustrations

Reviewed by

Niranjana G1 & Bhuvaneswari2

1Research Scholar, VIT Chennai.  Email: niranjjan87@gmail.com

2Assistant Professor, VIT Chennai

 Volume 12, Number 6, 2020 I Full Text PDF

DOI: 10.21659/rupkatha.v12n6.26r

 [Updated on October 27, 2021]

‘A Fragmented Feminism THE LIFE AND LETTERS OF ANANDIBAI JOSHEE’ is the seminal work on social history about the first woman doctor of India, Anandibai Gopal Joshee written by the sociologist Meera Kosambi and Edited by Ram Ramaswamy, Madhavi Kolhatkar and Aban Mukherji. It provides insight into the psychosocial impacts of culture on Indian women through the life of Dr. Anandibai Gopal Joshee, India’s first women doctor.

The author collected the letters written by Anandibai, newspaper reports on her, her poems in Marathi and rare photographs of her to craft the biography of her life. This book resembles an epistolary style in its narrative quality accompanied by annotations and explanations by the author and Editors. Anandibai, who was graduated in western medicine at America, lived during the nineteenth century pre-independence India where access to basic education was a distant dream. This book stands as a witness to practices of child marriage, physical and emotional abusement on women. (Kosambi, 19)

‘In childhood the mind is immature and the body undeveloped. And you know how I acted on these occasions. If I had left, you at that immature age, as you kept on suggesting, what would have happened? (And any number of girls have left their homes because of harassment from mothers-in-law and husbands). I did not do so because I was afraid that my ill-considered behaviour would tarnish my father’s honour… And I requested you not to spare me, but to kill me. In out society, for centuries there has been no legal barrier between husband and wives; and if it exists, it works against women! Such being the vase, I had no recourse but to allow you to hit me with chairs and bear it with equanimity. A Hindu woman has not right to utter a word or to advise her husband. On the contrary she has right to allow her husband to do what he wishes and to keep quiet.’

The setting sprawls in a landscape where the women identified themselves as the Other of Men and fully dependent on Men for their existence. Despite the continuous harassment and physical abusement, Anandibai successfully achieved her dream of becoming a doctor. This book is a foreword to Indian feminist movement.

The first part of the book is concerned with early life of Anandibai, her American connection, and life at Calcutta and Serampore. The earlier works on Anandi Bai Joshee portrays her husband as a great reformer and camouflaged the hegemonical practices underplay, all the while defending the patriarchal politics in representing Anandibai in the world stage, but this book underscores the politics behind her representation and questions the legitimization process through which Anandibai is represented.

Pre-pubertal Marriages (child marriage) were predominant during that time consequently, infant mortality rate was also high which affected the gynaecological health of women. This book delineates the effect of child marriage and rigorous religious customs of Hindus Brahmanical society on women. Although, the access to basic education was a great deal for women those days except for the missionary schools, Anandibai finished her basic education in language and arts without proper schooling. The author and Editors greatly emphasize the emergence of the New World and its offerings to civilize the otherwise uncivilized third world countries of the world in Anandibai’s correspondences with Mrs.Carpernter.

The second part of the book deals with her passage to America, stay at Carpenters, health issues and struggles at completing her medical graduation. Multiple offers from reputed universities is a great preamble for recognition of Indian women’s talent and potential in the world stage. The growing and fragmented consciousness of Anandibai is evident in her letters as internal conflicts between Hindu and American way of life and from the disagreements with her husband. This book acts as an interface to the inner self of a woman who was contesting the equations of culture and education. (Kosambi, 173)

‘I feel grieved at your habit of misinterpreting things. I did not at all mean to, even wish to, say that you treat me badly. I have only written about the excessive criticism Govindaro made of my having forgotten Marathi.’

The third part of the book talks about her brief voyage back to India and humiliations in the ship, which is the surviving proof for imperialistic monstrosities on Indian people. The author and editors substantiated Anandibai’s letters with the reports from the acclaimed newspapers “The Mahratta” and “The Kesari” about her life.

Early marriage and pregnancy, fasting and poor eating habits crushed her dreams of serving the country and emancipate fellow women. She drearily performed the role of gender and religion-imposed duties in the name of cultural codes. The culture, which was supposed to emancipate and legitimise, hampered her growth by naturalize and represent her as Indian women. There are accounts of life of Pandita Ramabai in the book, who was projected as a foil to Anandibai in the media during that time.

This book is the testimony for child marriage, child abusement, woman abusement, and subjugation in the name of religious practices and colonial violence. The entire nation was under subjugation, but women were dually subjugated under the colonial powers and Patriarchy. Anandibai’s life is the metaphor for evils of Indian society on women. The influence of culture, patriarchal practices, and Indian code of conduct over Anandibai is clearly captured in her own words of correspondence.

The Editors tried to chronologically arrange the letters to better project the life of Anandibai but could not accomplish it. Even though, there are narrative interferences with letters and anecdotes from Anandibai’s friends, the story is not lost in its entirety. The title, ‘Fragmented Feminism’ aptly denotes the fractured feminist consciousness in Anandibai, and the cultural factors obstructed her road to realisation. This revival of interest in re-publishing the life of Anandibai through her own words inspires all the Indian women seeking agency in social, domestic, economical, and political spheres.

References:

Kosambi, Meera. ‘A Fragmented Feminism THE LIFE AND LETTERS OF ANANDIBAI JOSHEE’. Edited by Ram Ramaswamy, Madhavi Kolhatkar and Aban Mukherji. Routledge, 29 August 2019.

Butler, Judith, “Gender Trouble.” Routledge Classics, 2016.

Chakravarti, Uma. ‘Gendering Caste: Through a Feminist Lens.’ SAGE Publications Pvt. Ltd, 15 October 2018.

John, E, Mary. ‘Women’s studies in India: A Reader.’ Penguin India 25 August 2008.

Hegemony, Exclusion and Equivocal Identities: Reflections on Israel’s Arab Minority in Sayed Kashua’s Dancing Arabs

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390 views

Neha Soman

ICSSR Doctoral Fellow, Dept. English, Bharathiar University, neha.efl@buc.edu.in, https://orcid.org/0000-0003-3900-3607O

Volume 12, Number 5, 2020 I Full Text PDF

DOI: 10.21659/rupkatha.v12n5.rioc1s33n2

 Abstract

Social consciousness forms in allegiance with the moral and political hegemonic power structures. Gramsci’s organic ideology defines this condition of hegemonic system where societal leadership is practised by the dominant class. With the emergence of cultural studies the prevailing hegemonic discourses are challenged, but defining liminality in this spectrum is still an ongoing process. In this context, the essay aims to demarcate the problematic aspects of personal and national identities against the hegemonic power structures, specifically with the case of the Arab minority in the State of Israel. Apart from the fundamental facets of hegemony, the aberrant conflict between nationalism and citizenship emerging from Israel’s legitimacy as a Jewish democratic State, places the Arab Israeli identity in question. These arguments are validated through the fictional life narrative of Israel’s prominent Arab writer Sayed Kashua. His novel Dancing Arabs (2002) recapitulates the reality of being an Arab in Israel. The impeccable representation of identities in question hinges the repercussions of hegemony and social exclusion on both subjective and national levels. Standing on the critical platforms of Gramsci’s political theory of “hegemony” and Stuart Hall’s cultural theory of “identity”, the text is closely read as an artefact of resistance with emphasis on personal, political and philosophical discourses on the identity of the Arab minority in Israel. The essay traverses through the ethnocentric status of Israel’s social structure which disorders the recognition of Arab identity and identifies the conflict as a potential hindrance to peaceful coexistence in Israel’s near future.

Keywords: Hegemony, Identity, Arab Minority, Israel, Social Exclusion

 

Two Oils, One Evil: an Appraisal of Contemporary Dilemma of the Indigenous Population of Nigeria’s Oil-Delta Communities, 1956-2019

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350 views

Victor O. Ukaogo1 & Nwakuya Cecilia Ogechi2

1Department of History & International Studies, University of Nigeria, Nsukka, Enugu State, Nigeria. Email: victor.ukaogo@unn.edu.ng

2Careers Unit (Registry Department), University of Nigeria, Nsukka, NigeriaEmail: Ogenwakuyah@yahoo.com

Volume 12, Number 5, 2020 I Full Text PDF

DOI: 10.21659/rupkatha.v12n5.rioc1s32n3

 Abstract

This study examines the processes of economic transition and the corresponding impact on the Niger-Delta communities. It argues that the region has witnessed several epochs of economic transition; all of which came with damning consequences. While the major focus of the study is the change from palm oil to crude oil (two oils), the study explores the curious linkage between economic transitions, contemporary poverty and environmental violence in the region (one evil). The integration of the region into the vortex of oil globalization has paradoxically and inversely increased the poverty amongst the rural poor. The study argues that while the ‘oily debacle’ yield endless violence against the indigenous population, issues of environmental governance exacerbates. This is evidenced in the government’s militarized mediation strategies that worsen the prospects of peace in the enclave. Typical of ‘resource curse’ philosophy, the wealth from crude oil that should improve the lot of the rural poor has directly shut them out of the expected benefits of oil extraction. The study investigates and avers that the unholy alliance between the State and global capital is a challenge and concludes that capitalist exploitation of the region on account of crude oil explains the contemporary dilemma of the indigenous population.

Keywords: Niger-Delta; Globalization; Foreign Interest; Environmental Governance; Resource curse; Environmental security; Capitalist exploitation

Travel Discourses: Narrative of Witnessing Human Rights in Samanth Subramanian’s This Divided Island (2014)

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291 views

R. Samuel Gnanaraj¹ & S. Azariah Kirubakaran²

¹PhD Research Scholar, Department of English, Bishop Heber College (Autonomous), Tiruchirappalli (Affiliated to Bharathidasan University, Tiruchirappalli). ORCID: 0000-0002-2837-1175.Email: rgsam93@gmail.com

²Assistant Professor, Department of English, Bishop Heber College (Autonomous), Tiruchirappalli (Affiliated to Bharathidasan University, Tiruchirappalli). Email: sak.bhc@gmail.com

 Volume 12, Number 3, 2020 I Full Text PDF

DOI: 10.21659/rupkatha.v12n3.33

 Abstract

Travel discourses very often reflect what the traveller encounters among the people, regarding their culture, tradition and space. The nuance of encountering the novelty is pivotal for a traveller. Samanth Subramanian in This Divided Island emancipates many restraints through identifying the solitude and unseen areas in the divided island (Sri Lanka). This paper aims to present the narrative of violation of human rights through embracing the interdisciplinary subject of travel across boundaries. Human rights and travel writing are vital to its subject. It establishes the narrative of witnesses of the internal war that happened in Sri Lanka between the Sinhalese and the Tamils for three decades. The narrative discourses in This Divided Island bear the truth of witnessing. This paper also comprises two component features. One, it establishes that travel writing witnesses the unseen realm of humanity during the wartime in Sri Lanka, and two, it witnesses the deep memories and rebuilds it. The sufferers of the war were neither majority nor minority. The important facets of the civilians who were affected internally and externally underwent a period of transition, where they became victims or they were restructured as militants. Subramanian’s This Divided Island brings strength and reveals unknown factors and transmits the violated rights through narrating the events.

Keywords: Travel, Witnessing, Human Rights, Memories, Rebuilding