I should have cited a recent dissertation by Harold Paul Thompson, "Race, Temperance, and Prohibition in the Postbellum South: Black Atlanta, 1865--1890" (Ph.D. dissertation, Emory University, 2005). On Jun 16, 2006, at 7:33 AM, David Fahey wrote: > For the controversy about African American membership in the Sons > of Temperance and Good Templar fraternal temperance societies, one > can find details in my book Temperance & Racism: John Bull, Johnny > Reb, and the Good Templars (University Press of Kentucky, 1996). > The black writer William Wells Brown figured in both the Sons of > Temperance and the Good Templar fights. For another sad chapter in > the larger story, one can look at my Oxford Dictionary of National > Biography entry for Catherine Impey, a Quaker who fought drink and > racism and published the little sheet, Anti-Caste. White reformers > denounced her when she made the mistake of falling in love with a > man of color. > > David Fahey > > On Jun 15, 2006, at 5:07 PM, Crowley, John wrote: > >> Colleagues, >> >> When I jumped into the discussion yesterday, I did not have in >> hand THE SERPENT IN THE CUP, co-edited by David Reynolds; and so I >> misquoted the title as well as the title of my own piece!, which >> is "Slaves to the Bottle: Gough's AUTOBIOGRAPHY and Douglass's >> NARRATIVE." Also I referred to Mr. Freeland as Mr. Freeman, etc. >> Forgive the rusting of a formerly steel-trap memory. My point >> today is that I have now reread the essay after ten years, and I >> see that it has even more to say than I remembered about the >> confluence of the genre of the slave narrative with that of the >> "temperance narrative," as I called it in my edition of >> Washingtonian books, DRUNKARD'S PROGRESS (Johns Hopkins UP). It >> is certain that Douglass was aware of Gough, for instance, and I >> believe that the narrative features of both genres are very >> similar and probably influenced each other in the 1840s. >> I also went into greater detail than I remembered about Gough's >> rare references to race and about Douglass's frustration over the >> racism of the temperance movement, in particular the mob action by >> Irish immigrants against an Negro temperance march in >> Philadelphia, which Douglass denounced to the world in London >> during 1846. >> >> The speech cited by Dave Trippel is the "smoking gun" in my >> argument. >> >> That Genvieve McBride has already worked the territory I thought >> vacant repairs my ignorance and gives me work to do. I don't >> doubt that others too have begun to work this very promising >> territory. Just in regard to Douglass, for instance, it is clear >> that his fervent support of temperance gradually waned as he >> encountered more and more resistance to himself and to any linkage >> of temperance to abolition. The subtle and not so subtle >> expulsion of African Americans from the temperance movement -- the >> Washingtonians had welcomed them with open arms -- is likely a >> nasty little/big story in and of itself. It also has relevance to >> the delicate politics of race in Alcoholics Anonymous, the direct >> heir of the Washingtonian movement --a fact that Bill W. both >> acknowledged and tried to play down. It is known that AA's >> official position on segregated AA meetings in the South was >> purposefully hands-off: on the grounds that race was an "outside >> issue." Déjà vu all over again.