Romancing History

Month: October 2016

Listen Up, Y’All and Learn Some Southern Slang!

southerngrammarchartIf you think y’all is a contraction for ‘you all’ you’d be partially correct. Y’all is always plural referring to more than one other person. Modern English doesn’t have a word for the plural form of you. During the middle ages, thou was the singular from of you and ye was the plural. Over time “ye all” evolved into “y’all.” To further complicate things, if you’re talking to a group of more than three people in the south, you say “all y’all”.

So who put the “y’all” in the Southern slang?

The Scotch-Irish immigrants that journeyed to America in the 18th and early 19th centuries. Although the first known reference of the term was from Queen Elizabeth I in 1573, today it is almost exclusively an Americanism. As it turns out, the Scotch-Irish (also know as  Scots-Irish) weren’t very Scottish. While some had fled Scotland following an unsuccessful rebellion to Ulster in Ireland, the majority were Irish. The rest were religious refugees who settled in Ulster from the English counties of Cumberland and Northumberland. Others were  from Flanders, Germania or France (the French Huguenots like Paul Revere).  What bound them together was their embrace of reformed Christianity and their rejection of established state religion. By the time they emigrated to America, by and large they considered themselves Irish. It wasn’t until the mass immigration during the Great Famine of the 1840s that the term resurfaced as a means of distinguishing themselves from the new Roman Catholic immigrants.

The Sctoch-Irish settled primarily in the south, especially in the areas of the Appalachian mountains. Their unique history and cultural identity is evident in many words that have seeped into the American vernacular.

Rednecks Despite what you may think, the term didn’t arise from the sunburned necks of these early farmers. During the 1600s, protestant insurgents wore a red scarf around their necks to signify their allegiance  to the rebellion against the state churches of Scotland and Ireland.

Backwooods When they arrived in America, they weren’t necessarily greeted with open arms. The English considered them dirty, rebellious, poor and uneducated. In order to avoid the crowded conditions along the eastern seaboard and the discrimination they encountered in the cities and small towns in the colonies, they settled further west. Because they inhabited the areas behind civilization pushing the English colonial frontier, the English settlers said they lived in the backwoods.

hillbillyHillbilly Although following the Civil War the term took on a derogatory stereotype of being backward, prone to violence, and ignorant of modern customs, the term is believed to have originated from the Scotch-Irish themselves. “Hill-folk” referred to people that preferred isolation from the greater society and lived in the Scottish highlands while “billy” meant “comrade” or “companion.”

Some other phrases we can trace to America’s frontier busting Scotch-Irish ancestors:

Barking Up the Wrong TreeMistaken/Picked a fight with the wrong person. When hunting dogs chased raccoons up a tree and didn’t notice the critters jumped into another, they were said to be barking up the wrong tree.

Fly off the HandleLose your temper unexpectedly, overreact. As the Scotch Irish settled the frontier, they felled the dense forests of the eastern woodlands. A sturdy ax was essential to their success. Men carved their own handles and then attached them to ax heads shipped from the East. Because they were crudely fitted together, ax heads were known to fly off the handle, posing the possibility of serious injury to those nearby.

Davy Crockett was a frontier trailblazer of Scotch-Irish ancestry.

Davy Crockett was a frontier trailblazer of Scotch-Irish ancestry.

Ax to GrindPersonal grievance with someone, usually a strong selfish motivation. On the frontier, an ax was sharpened on a sandstone grinding wheel powered by a foot pump. When you were angry enough at someone, sharpening your ax meant you were ready for a fight.

TrailblazerThe first person to do something. This phrase came into being as the Scotch-Irish pushed their way deeper and deeper into the American frontier. Since they were exploring uncharted territory and didn’t want to get lost, they marked a trail by hacking bark off the trees. This method of marking trees was known as “blazing” since the mark resembled the white blaze on a horse’s nose.

The South today is known for its colorful style of self-expression. Although they can leave a Yankee scratching their head, there is a unique charm to these down-to-earth phrases for stating exactly what’s on the speaker’s mind.

Here’s a list of some of my favorite Southern phrases and their translations. If these don’t just dill your pickle, I don’t know what will.

“That possum’s on the stump!” Translation: That’s as good as it gets!

“His knickers are in a knot.” Translation: Look out, someone’s angry!

hissyfit“About to pop!” Translation: You’re full after eating a lot

“A mind to!” Translation: You are thinking about doing something.

“His heart is a thumpin’ gizzard.” Translation: You’re cold-hearted and cruel

“She could start an argument in an empty house.” Translation: You’re cantankerous!

“Cain’t never could.” Translation: You’ll never do it if you don’t try

“He thinks the sun comes up just to hear him crow.” Translation: You’re conceited or vain.

“Hit the bushes!” Translation: Go to the bathroom!

“Huzzy” Translation: a bad woman like the kind that will steal your man!

jerk-a-knot“He squeezes a quarter so tight the eagle screams.” Translation: You’re cheap.

“Cattywampus.” Translation: askew or awry; cockeyed

“Too poor to paint, too proud to whitewash.” Translation: You’re broke.

“That woman is talking with her tongue out of her shoe.” She’s lyin’.

“He’s only got one oar in the water.” Translation: He’s not too bright.”

“Well butter my butt and call me a biscuit.” Translation: Who would’ve known?

chickenhead“You don’t watch out, I’m gonna cream yo’ corn.” Translation: Somebody’s in real trouble!

“He fell out of the ugly tree and hit every branch on the way down.” Translation: You’re not too good lookin’.

“Fat as a tick.” Translation: Full and well-fed.

The richness of Southern speech goes far beyond one or two-word expressions and as you’ve seen, there’s a Southern expression for every occasion.

I’m just happier than a dead pig in sunshine that all y’all stopped by the blog today!

What is your favorite Southern expression? Feel free to share it in the comments below!

 

Pastors & Patriots, The Black Robed Regiment

Evangelist, George Whitefield (1714-1770) preaching to colonial Americans.

Unlike today, the church in colonial and Revolutionary America served as the hub for political debate, as well as for disseminating and discussing current events. And when it came to British oppression, they didn’t hesitate to call for independence. These fiery orators were dubbed by the British as The Black Robed Regiment in reference to their black clerical robes.

Defenders of the British crown found preachers’ support of the Patriot cause particularly detrimental to their efforts to maintain loyalty among the colonists. In the 1770s, most colonists still considered themselves aligned with England. Many parishioners questioned the legitimacy of revolution. From their pulpits, members of The Black Robed Regiment reassured their congregations that their revolution was justified in the eyes of God.

In fact, the British believed so strongly that it was the preaching from colonial pulpits that pushed its citizens into rebellion that many ministers had bounties put on their heads. Loyalists burned the homes and churches of the pastors who preached against British rule. Hatred by the British for the clergy ran so deep that on the battlefield wounded ministers were frequently executed rather than taken prisoner.

One such member of The Black Robed Regiment was the Reverend Samuel West, pastor of the Congregationalist Church of Dartmouth, Massachusetts. West was invited to give the prestigious Election Day sermon in Boston in 1776. In his message he proclaimed that the colonies were already independent and constituted a new nation. “Any people, when cruelly oppressed has the right to throw the yoke, and be free.” Reverend West  further declared, “To save our country from the hands of our oppressors ought to be dearer to us even than our own lives, and, next the eternal salvation of our own souls, is the thing of greatest importance–a duty so sacred that it cannot justly be dispensed with for the sake of our secular concerns.”

But the Patriot Pastors of the Revolutionary era didn’t just preach about liberty while encouraging their congregations to fight against tyranny, they led the way!

muhlenberg

Pastor Muhlenberg revealing his Continental Army uniform.

Pastor Peter Muhlenberg, A Lutheran minister, ascended the pulpit on a cold Sunday morning in 1776 and preached from Ecclesiastes 3, “To every thing there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted…” Muhlenberg continued, laying the foundation for the point of his sermon. “In the language of the holy writ, there was a time for all things, a time preach and a time pray, but those times have passed away.” Imagine him standing before his congregation, his voice gaining intensity as he continued. “There is a time to fight, and that time has now come!”

Then, in dramatic fashion, Pastor Muhlenberg removed his clerical robe revealing his military uniform. He challenged his parishioners asking, “Who is with me?” Over 300 men from his church alone joined him in the fight for liberty, volunteering for what eventually became the 8th Virginia Brigade. Pastor Muhlenberg and his men fought in every major engagement of the Revolutionary War and wintered with George Washington at Valley Forge. A native Pennsylvanian, his statue, stands in the U.S. Capitol Building’s Statuary Hall–clerical robes draped over his right arm, sword firmly in his left hand.

caldwell

James Caldwell instructing his men to “Give ’em Watts, boys!”

The Reverend James Caldwell, minister of First Presbyterian Church of Elizabethtown, New Jersey, instructed his congregation that “there are times when it is as righteous to fight as it is to pray.” After the British put a bounty on his head, Caldwell went to the pulpit with two loaded flintlock pistols.

Like Muhlenberg, Caldwell also fought alongside his congregants. When the British captured Elizabethtown, Caldwell’s men were short wadding necessary to pack ammunition in their weapons. Without it they would surely be overrun. Caldwell rode to a nearby church and gathered as many hymnals as he could carry. Returning to his men, he instructed them to rip out the pages and use them as wadding in their muskets. Having stuffed the hymns of such classic writers as Isaac Watts down the barrels of their guns, he yelled “Give ’em Watts boys, put Watts into them!” The British referred to Caldwell as the “Fighting Chaplain” and his brave leadership was immortalized in verse.

“Who’s that riding in on horse-back?
Parson Caldwell, boys; Hooray!
Red-coats call him “Fighting Chaplain,”
How they hate him! Well they may!”

According to David Barton of Wall Builders, “modern historians have noted that not one single right asserted in the Declaration of Independence hadn’t been preached from colonial pulpits prior to 1763.” It wasn’t only the British who gave great attribution to the clergy but Founders like John Adams exalted the clergy’s role in stirring the hearts of the people to fight when he said, “the pulpits  have thundered.”

The call to educate the church on political and social issues didn’t end with American victory at Yorktown. The Black Robed Regiment of the Revolutionary era set a precedence that inspired pastors throughout American history to instruct their parishioners on what the Bible said about issues ranging from slavery to civil rights. Patriotic pastors have led troops into battle, ministered to the wounded, written laws and public policy, lobbied our government, founded universities and have been elected to local, state and federal government offices across the nation.

fisherbookSadly, today many pulpits are quiet when it comes to instructing the church on what the Bible has to say about the social and political issues of our day. According to Pastor Dan Fisher, author of Bringing Back the Black Robed Regiment,”Today the church has become marginalized almost to the point of cultural impotency and spiritual irrelevance.”

I’m proud to belong to a church where the pastor does apply Biblical principles to the events shaping the world we live and who challenges us to use our vote to impact our culture. In fact, it was from him I learned of The Black Robed Regiment when he gave his annual Election Day sermon last Sunday.

If you’re interested in learning more about the movement underway challenging America’s pastors to speak up in this ever-increasing politically correct world we live in or to obtain a Christian voter’s guide for your state, please visit the  National Black Robed Regiment and view the short video.

The First Crack in the Presidential Glass Ceiling

victoria-woohullLong before Hilary Clinton’s 2008 run for President of the United States, Victoria Claflin Woodhull put the first crack in the presidential glass ceiling with her ground breaking run for the White House in 1872, nearly fifty years before women would even receive the right to vote. Ahead of her time, Woodhull also tried her hand at stockbroking, newspaper publishing, lobbying, public speaking, clairvoyance and philanthropy.

Although she is not especially well-known today, this 19th century iconoclast, whose unconventional lifestyle and radical political views earned her powerful enemies, attracted more media attention than a Donald Trump press conference. On April 2, 1870, she made national news when she sent a letter the New York Herald stating her declaration to run for president. In the note, she wrote:

“I am quite well aware that in assuming this position I shall evoke more ridicule than enthusiasm at the outset. But this is an epoch of sudden changes and startling surprises. What may appear absurd today will assume a serious aspect to-morrow.”

woodhull-douglass-electionTwo years later, Woodhull was officially nominated to be the presidential candidate for the Equal Rights Party, a political group she helped organize. She faced tough opposition against incumbent Republican Ulysses S. Grant and Democrat Horace Greeley. Woodhull selected Frederick Douglass, the famed ex-slave turned abolitionist as her running mate. Douglass, however,  never agreed to run with Woodhull and never participated in the campaign, choosing instead to give stump speeches for Grant.

At the time, Woodhull was criticized for what were considered to be radical beliefs by many Americans. The heart and soul of her platform was a society free a government that makes laws which interfere with the rights of any individual, man or woman, black or white, “to pursue happiness as they may choose.” In particular, she was singled out for her staunch support for free love, which at that time meant believing that women should have the freedom to choose who they wanted to marry and have the right to divorce their husbands.

Thomas Nast Cartoon, "Get Thee Behind Me, (Mrs.) Satan!" appeared February 12, 1872 in Harper's Weekly.

Thomas Nast’s Cartoon, “Get Thee Behind Me, (Mrs.) Satan!” appeared February 12, 1872 in Harper’s Weekly.

Newspapers across the country disparaged her reputation, notably by newspaper cartoonist Thomas Nast, who literally depicted her as the devil in a Harper’s Weekly illustration. All that bad publicity resulted in Woodhull being evicted from her home and many New York landlords were unwilling to rent to her. Meanwhile, Zula, Woodhull’s 11-year-old daughter, was forced to switch schools as other parents didn’t want Zula to be bad influence on their children.

As the national press tore her apart, Woodhull lashed out at allies who she believed let her down. The last straw came when she called out a former friend, Reverend Henry Ward Beecher, who she claimed had had dozens of affairs. When she published these allegations in her newspaper, she was arrested for violating morality laws and spent Election Day in a jail cell.

But this is only part of the story. Woodhull’s eccentricity didn’t begin with her historic run for the presidency–it began the moment she was born. Victoria Claflin was born on September 23, 1838, to an illiterate mother and a petty criminal father. She attended school for three years off and on before dropping out. Victoria was forced by her father to travel in his painted wagon and work as a revivalist child preacher, fortune teller, faith healer, and clairvoyant who communicated with the dead.

Victoria married three times, the first, at age 15, to Canning Woodhull, a philanderer, drunk and morphine addict. Eventually, Victoria, who had two children with Canning, one of whom suffered brain damage which she blamed that on her husband’s drinking. Despite the social stigma of divorce at that time, Victoria left him and filed for divorce but kept his name for the sake of her children.

Victoria and Tennessee reveled in publicity.

Victoria and Tennessee reveled in publicity.

In 1866, Victoria married Col. James Blood, a civil war hero. Blood was a political and social radical who encouraged Victoria’s self-education and interest in women’s rights. He moved the family to New York City where Victoria was joined by her sister, Tennessee. Now reunited, the sisters worked as spiritualists, reviving the lessons learned from their childhood days as clairvoyants.  The two took the city by storm and attracted the attention of railroad and shipping millionaire, Cornelius Vanderbilt, who had an overwhelming desire to communicate with his long-dead mother. So pleased was Vanderbilt with the two women’s abilities that he set them up in business. Woodhull and Claflin opened on Broad Street in 1870 making the sisters not only the first women stockbrokers but the first women to found and run a Wall Street brokerage company. Dressed in matching outfits complete with skirts touching the tops of their boots, considered scandalously short for the times, newspapers dubbed them “the queens of finance” and “bewitching brokers.”

woodhullthweeklypaperUsing money they made in the brokerage business, in 1870 the sisters founded a radical newspaper,  Woodhull & Claflin’s Weekly. By the next year, Victoria had taken a leadership role in the Karl Marx International Workingmen’s Association. The Weekly, which operated for six years, published the first English version of Karl Marx and Friedrich Engels’  Communist Manifesto.

The next year, Victoria became the first woman to testify before a congressional committee, addressing the House Judiciary Committee on the subject of women’s suffrage. Her argument was that the Fourteenth and Fifteenth Amendments already guaranteed a woman’s right to vote. All that was needed, she said, was for Congress to pass an act guaranteeing those rights. Susan B. Anthony was so taken with Woodhull’s argument that she asked her to repeat it at the National Woman Suffrage Association Convention later that afternoon.

As a conservative leaning person, I sure don’t agree with most of Victoria Claflin Woodhull’s political views but I do recognize that she was a brave woman who risked her name, reputation and livelihood for what she believed in. I will always be grateful for women like Woodhull who put those first few cracks in the glass ceiling.

What about you? Do you find inspiration in the life of this woman history forgot?

 

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