Anonymous asked: Just saw a post where you said to read up on the history of worker resistance in Appalachia and the South. I'd love to but I'm not really sure where to start looking for good info on history. Do you have any recommendations for books or anything? Any suggestions would be appreciated
Great list!! Gonna add (an accidental wall of text) on with:
Highlander Center. “ We are a catalyst for grassroots organizing and movement building in Appalachia and the South. We work with people fighting for justice, equality and sustainability, supporting their efforts to take collective action to shape their own destiny. “
Wikipedia says: “The Highlander Research and Education Center, formerly known as the Highlander Folk School, is a social justice leadership training school and cultural center in New Market, Tennessee. Founded in 1932 by activist Myles Horton, educator Don West, and Methodist minister James A. Dombrowski, it was originally located in the community of Summerfield in Grundy County, Tennessee, between Monteagle and Tracy City. It was featured in the 1985 documentary film, You Got to Move. Much of the history was documented in the book Or We’ll All Hang Separately: The Highlander Idea by Thomas Bledsoe.
Please note that last year an arsonist tried their hardest to burn the entire place down. A lot was lost; this work is still dangerous. There’s lots of info at their webpage + a book shop.
And Elizabeth Catte, her stuff is awesome. She’s an all around Appalachian Historian, not strictly a labor historian though. Her work is published over at Belt Publishing, which mostly covers rust belt and midwest areas, but they have a ton of non-Appalachian stuff that looks really interesting as well.
Child labor in a Southern cotton mill.
NCpedia on the textile workers of the South protesting:”Mill owners across the South responded to the strike by combining “armed self-defense with calls for military intervention.” (p. 332) The governor of South Carolina mobilized the National Guard, as did the governors of North Carolina and Georgia. Manufacturers also tried to undercut millhands’ unity by paying employees to cross the picket lines. At the national level, Franklin Roosevelt and his administration were slow to lend support to Southern workers. The President depended on the votes of conservative Southern Democrats in Congress to pass important New Deal legislation, and he could not afford to alienate them by confronting the textile manufacturers, many of whom were leaders of the Democratic party in the South.
Millhands and the United Textile Workers union were no match for those odds. After three weeks, workers began returning to the mills, forced to give up the strike by force and financial necessity. On September 22, the UTW called off the protest. Workers who had participated in the strike were often fired and evicted from mill villages after the General Strike ended. Many found themselves blacklisted and unable to find factory employment anywhere in the region.
“The General Strike, whatever else it may have been, was a moment in history that laid bare longings and antagonisms ordinarily silenced, distorted, or repressed. Cotton mill people in the 1930s may not have subscribed to an abstract, universalistic notion of class solidarity. If nothing else, deep racial divisions militated against such perceptions. But mill folk did see themselves as a people apart, exploited by men with interests opposed to their own and denied opportunities for progress that had seemed within their grasp. Their militancy sprang in part from a defense of traditional values and in part from a desire to exert control over their changing place in a new, more expansive world – and it must be understood on its own terms and in its own historical moment.” (p. 353)”
Unlike coal, no one talks about the textile mills or the workers any more, they’re 99% gone thanks to globalization. But the South and Southern Appalachia used to be covered in them. Helping to organize and observing these textile strikers was listed as a notable event in the life of Myles Horton, who went on to found the Highlander Center mentioned above.
and when you run, don’t run away in the direction it’s facing. run to the left or right instead- these things are directional so they’re most dangerous if you’re in front of it, you’ll be able to reach safety much more quickly if you run to the side instead
also, the one on the left looks to be an LRAD 500X and the one on the right is an LRAD 100X. the human threshold of pain is 120 dB; both of these devices are capable of producing levels higher than that. i’d say if you find yourself within 50 meters (~160 ft) of one of these, get out of there immediately.you don’t want to have one of these facing you no matter how far away you are, but that’s the range where you’ll risk nearly instant damage to your hearing
If you see a police car or a cop with a speaker looking thing on it, FUCKING RUN. It’s known as an LRAD (Long Range Acoustic Device), a device that, when activated, can permanently damage your hearing and cause serious harm. If you’re too close, you’ll be left in a lot of pain and squirming on the ground permanently deaf. Ear plugs do not work. Unless you have one of those shooting range headphones, you do not stand a chance against them. Again, if you see them pull up, RUN. This is what they look like.
It’s important to mention that the owner was AGAINST cutting ties with Philly cops and it was the WORKERS threatening to unionize and strike over it that caused them to concede. WORKERS DID THIS ✨✊
This is the concern that police think needs to be brought up now? A free fucking lunch?!
…How, exactly, does it hurt this business when they boycott a free lunch? “We’ve contributed nothing to your business for years! How dare you! From this point forward, we will contribute NOTHING to your business!”
so one of the better criticism i’ve received of my whole notion of viewing morality primarily through the lens of incentive structures driven by memetic scripts, and thus primarily a function of social conditioning, was when someone argued out that animals seem to have some rudimentary form of what we’d call “morality” (even in the feeding frenzy, the piranhas don’t eat each other) but obviously couldn’t transmit information memetically, since they don’t have language,
meaning morality had to be instinct rather than socially generated,
- i argued that it was possible for animals to have social incentive systems and for these to transfer memetically without language, but when challenged i couldn’t name an example
until now! at least the part about incentive systems, not necessarily them being transferred memeticaly
so basically vampire bats have a very communal social structure, and will share their food by taking the blood back to the nest in a throat sac to then feed not only their own children, but also the other children of their colony.
so to test what would happen if a bat was perceived as being selfish, and not contributing to the group, their filled a bat’s throat-sac with air, causing the other bats to think the bat in question had gotten blood and wasn’t sharing any- in response, they other bats later refused to feed that bat or her children.
this shows that the altruistic behavior in vampire bats is not based in pure instinct, but is upheld by structures of social incentives- of course, this still leaves open the possibility that the incentive structure is instinctual- but i think it likely is memetically transferred, not through language of course but through observation, though i admit that without testing this is just a hunch.
so while a lot of questions remain unanswered, it’s still a compelling clue that social incentive structures, and hence, some rudimentary kind of “morality.” likely pre-dates language by a substantial margin, given that language clearly isn’t necessary for them to exist.