Mockingbird Songs

Mockingbird Songs: My Friendship with Harper Lee
©  2017 Wayne Flynt
251 pages

When I read Poor but Proud by Wayne Flynt some years ago, I never imagined I’d meet the author, let alone help him carry in boxes of books for a book-signing. Such are the perks of working in a small town library. On his last visit here, Flynt shared excerpts from Mockingbird Songs, a collection of letters between he and Harper Lee, bound together by commentary from Flynt about his and “Nelle’s” growing friendship.    They first met through the Flynt family’s friendship with Harper’s sister Louise, but Flynt and Lee were such admirers of the others’ work (and both coconspirators to keep letter-writing alive), that they developed an epistolary friendship of their own that would grow into a full one, complete with Flynt reading  to a bed-stricken Lee whose eyesight was much diminished.  The letters can be both warm and snarky, with most of the snark being levied against those who tried to capitalize on Lee (the town of Monroeville and Charles Shields, an unauthorized biographer, are particular targets). Flynt comments that despite Lee's reputation as standoffish and intensely private,  the woman he knew was outstandingly warm and brilliantly funny. The two were mutual friends of Kathryn Tucker Windham, the storyteller par excellence of Alabama,  and I enjoyed encountering stories about her, as well -- the best being her funeral instructions, in which she informed whatever minister hired to perform the service that people would want to tell stories afterward, so hurry things along.

Dixie's Forgotten People

Dixie's Forgotten People: the South's Poor Whites
© 1979 Wayne Flynt
200 pgs

Just poor people is all we were, tryin' to make a living out of black land dirt..

When Franklin Roosevelt referred to the forgotten man, he was likely thinking of those men in the city's breadlines. The South, however, was home to a host of forgotten men: poor whites, who lost in the land-grab and who industrialism largely left behind. Dixie is a quick survey into the realm of rural white poverty,  succeeded wholly by Flynt's own Poor But Proud. Despite its brevity,  it provides both flavor and substance.

Myths about displaced Norman cavaliers fleeing England to restore the old order in the South not withstanding, most poor whites came from the same stock as those men who became the masters -- at least those in the 'core south', where Flynt primarily draws from.  They emerged as economic losers, families who either arrived late and got the leftovers or soil that had already been picked clean, or who were out-done by the rising gentry creating their vast fiefdoms.  The Civil War left them with even more crushing poverty in the form of tenant farming, and the ruined south was hard to transform into the "new", industrialized south.  A fierce contempt for accepting charity from outsiders frustrated well-meaning missionaries and social reformers, but they were not altogether left behind.  Some tried to escape rural poverty by working in the mills, which were often more dangerous and no guarantor of comfort, and others lobbied for more political power.   Some even overcame racism to create an race-blind tenant farmers union;  from such a union came the latter Civil Rights marching song, "We Shall Overcome".   Racial cooperation in the realm of labor was one of the dashed hopes of the 19th century populist age, however.  The world wars were kind to the South, bringing more industry and money, but the interwar years consisted of an economic slump so dismal that the Great Depression wasn't even noticed.   While the South as a whole became more productive with the advent of machinery,  added jobs constituted only a quarter of those lost to the machines. After World War 2, the Southern economy finally quickened, but many still remain left behind -- especially in Appalachia, which receives a section unto itself.

Dixie's Forgotten People isn't two hundred pages of labor struggles with a southern twang, though, for he also shares the genuine life of the people. Using interviews with adults remembering their youth, Flynt records here folk stories and music. The music shared is that which is fraught with meaning -- melodies that comment on the plight of the family, of working for nothing but trouble, of hoping for rest and relief in the world to come.  The religion of the rural poor was overtly otherworldly,  constantly challenging the elite with the threatening promise that one day the first would be last, and the meek would inherit the earth.  (If "meek" is the  right word for  estatic snake handlers and Pentecostal preachers in unions..) Some of that culture even became mainstream, in the form of country-western, but as it became popular it lost the edge born of desperate poverty and anger. (This is a trend that has fast continued, with 'country' singers slipping into the pop charts with ease, a la Taylor Swift.)   Despite their poverty, the subjects retain a spine -- they are, to borrow Flynt's later title, 'poor but proud'.  Some of that pride, in racial myths, is misplaced, but much of it is legitimate, invested in the rich musical and artistic heritage that was saved from homogeneity by the mountains of Appalachia and dismal transportation.  Now, with interstates and cookie-cutter suburbs sprawling across the South's coastal plains and rugged hills, one wonders if that heritage itself will become the forgotten Dixie instead of just its poor -- lost to ticky-tacky McAmerica,

In short, Dixie's Forgotten People was a quick and varied survey, albeit one supplanted by the weightier Poor But Proud.  Considering that most people think of that obscene film Deliverance when they think of the country poor, Flynt's time spent with them is well needed among American readers.


Related:

• Poor but Proud: Alabama's Poor Whites, Wayne Flynt
• The Redneck Manifesto, Jim Goad
• Salvation on Sand Mountain, Dennis Covington

Poor But Proud

Poor but Proud: Alabama's Poor Whites
© 2001 Wayne Flynt
488 pages

We might be poor but we’re proud

And we’re living the best way we know how

We don’t have much but we don’t look for pity

Cause we’re country poor and country proud

Poverty, unlike politics, is color-blind; despite the association of US poverty with urban blacks or migrant workers,  poverty is alive and well in 'majority' whites.  Poor But Proud is a social history of Alabama's working poor, beginning with the state's early settlement and continuing onward through the 1980s, though the chief focus ends with the Great Depression. In addition to covering the primary occupations of the poor (farming, textile mills, timbering, and coal mines), Flynt addresses the political issues they raised, and explores poor white culture, particularly religion and folk traditions. He also gives special consideration to conditions like tenancy farming and milltown paternalism, probing the question of why they developed as they did. Flynt draws extensively on interviews with living witnesses as well as studies done by concerned sociologists and economic developers who viewed the impoverishment of the south and Alabama in particular as a national burden to be recitifed. Though derided as lazy, shiftless, and vulgar, the poor themselves did what they could to alleviate their circumstances, joining together in unions and driving the Democratic party toward more populism through the Grange movement.In other areas, like education, they were dependent on outside help; Episcopal missionaries served as teachers, but their structured and serene religion as quite different from the enthusiastic sects the poor embraced, like Pentecostalism. Race religions are touched on, expressed in conflict and cooperation, but not emphasized. Poor but Proud impresses with its heft; being weighty in detail, it's a first class source for anyone interested in the lifestyle and occupation of the working poor in Alabama before the world wars. While not a drama-laden narrative, it doesn't lose readability for substance. Flynt has authored similar works and is the editor-in-chief of the Encyclopedia of Alabama.