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Old page wikitext, before the edit (old_wikitext)'{{short description|American English slur for poor white people, especially in the American South}} {{Other uses}} {{Use American English|date=January 2023}} {{Use mdy dates|date=January 2023}} [[File:The 10,000 Hookworm Family.jpg|thumb|upright=1.5|alt=Outdoor scene of a man and woman seated on chairs in front of a group of ten children of varying ages, barefoot and wearing simple clothing|This poor white family from [[Alabama]] was presented in 1913 as "celebrities" because they had escaped the debilitating effects of [[hookworm disease]], which, along with [[pellagra]] was endemic among poor Southern whites due to poor sanitation and the phenomenon of "clay eating" or "dirt eating" ([[geophagia]]).]] '''White trash''' is a derogatory [[Racial slur|racial]] and [[Classism|class-related]] slur<ref name="Drinkard">{{cite book |last=Drinkard |first=Allyson |editor1-last=Coleman |editor1-first=M.J. |editor2-last=Ganong |editor2-first=L.H. |title=The Social History of the American Family: An Encyclopedia, Volume 3 |date=2014 |publisher=SAGE Publications |isbn=978-1-4522-8615-0 |pages=1452–3 |chapter='White Trash' |chapter-url=https://books.google.com/books?id=R3VpBAAAQBAJ&pg=PA1452 |quote=Simply put, people labeled as white trash are judged to be inappropriately different than 'normal whites.' The white trash slur probably originated in African American slave slang, but middle- and upperclass whites ultimately made it part of the American class structure, first as 'lubbers' then as 'crackers.'}}</ref><ref name="Newitz">{{Cite journal |last1=Newitz |first1=Annalee |last2=Wray |first2=Matthew | name-list-style= and|date=1996 |title=What is "White Trash"?: Stereotypes and Economic Conditions of Poor Whites in the U.S. |url=https://muse.jhu.edu/article/438717/summary |journal=Minnesota Review |volume=47 |issue=1 |pages=57–72 |issn=2157-4189 |url-access=subscription}}</ref> used in [[American English]] to refer to [[poor white]] people, especially in the rural areas of the [[southern United States]]. The label signifies a [[social class]] inside the white population and especially a degraded standard of living.<ref name="Donnella">{{cite web |url=https://www.npr.org/sections/codeswitch/2018/08/01/605084163/why-its-still-ok-to-trash-poor-white-people |title=Why Is It Still OK To 'Trash' Poor White People? |work=Code Switch |publisher=National Public Radio |location=Washington, D.C. |first=Leah |last=Donnella |date=August 1, 2018 |access-date=August 3, 2018 |archive-url=https://web.archive.org/web/20190525164550/https://www.npr.org/sections/codeswitch/2018/08/01/605084163/why-its-still-ok-to-trash-poor-white-people |archive-date=May 25, 2019 |url-status=live }}</ref> It is used as a way to separate the "noble and hardworking" "good poor" from the lazy, "undisciplined, ungrateful and disgusting" "bad poor". The use of the term provides middle- and upper-class whites a means of distancing themselves from the poverty and powerlessness of poor whites, who cannot enjoy those privileges, as well as a way to disown their perceived behavior.<ref name="Drinkard"/> The term has been adopted for people living on the fringes of the social order, who are seen as dangerous because they may be criminal, unpredictable, and without respect for political, legal, or moral authority.{{sfnp|Wray|2006|p=2}} While the term is mostly used pejoratively by urban and middle-class whites as a class signifier,{{sfnp|Hartigan|2003|pp=97, 105}} some white entertainers self-identify as "white trash", considering it a badge of honor, and celebrate the stereotypes and social marginalization of lower-class whiteness.<ref name="Drinkard" />{{sfnp|Hartigan|2003|p=107}}<ref name="Hernandez">{{cite book |last=Hernandez |first=Leandra H. |editor1-last=Slade |editor1-first=A.F. |editor2-last=Narro |editor2-first=A.J. |editor3-last=Buchanan |editor3-first=B.P. |title=Reality Television: Oddities of Culture |date=2014 |publisher=Lexington Books |isbn=978-0-73-918564-3 |page=[https://books.google.com/books?id=BEsJAwAAQBAJ&q=%22white+trash%22 27] |chapter='I was born this way': The performance and production of modern masculinity in A&E's Duck Dynasty}}</ref><ref name="Carroll">{{cite book |last1=Carroll |first1=Hamilton |title=Affirmative Reaction: New Formations of White Masculinity |date=2011 |publisher=[[Duke University Press]] |isbn=978-0-82-234948-8 |pages=[https://books.google.com/books?id=tkRM6TXi9u4C&q=%22white+trash%22 102–103]}}</ref> In common usage, "white trash" overlaps in meaning with "[[cracker (pejorative)|cracker]]", used of people in the backcountry of the Southern states; "[[hillbilly]]", regarding poor people from [[Appalachia]]; "[[Okie]]" regarding those with origins in Oklahoma; and "[[redneck]]", regarding rural origins, especially from the South.{{sfnp|Wray|2006|p=x}} The primary difference is that "redneck", "cracker", "Okie", and "hillbilly" emphasize that a person is poor and uneducated and comes from the backwoods with little awareness of and interaction with the modern world, while "white trash" – and the modern term "[[trailer trash]]" – emphasizes the person's supposed moral failings, without regard to the setting of their upbringing. While the other terms suggest rural origins, "white trash" and "trailer trash" may be urban or suburban as well.{{sfnp|Wray|2006|pp=79, 102}} Scholars from the late 19th to the early 21st century explored generations of families who were considered "disreputable", such as the [[Jukes family]] and the [[The Kallikak Family|Kallikak family]], both [[pseudonym]]s for real families.<ref>Rafter, Nicole Hahn (1988) ''White Trash: The Eugenic Family Studies, 1877-1919''</ref> {{toclimit|3}} ==Terminology== The expression "white trash" probably originated in the slang used by enslaved African Americans, in the early decades of the 1800s, and was quickly adopted by richer white people who used the term to stigmatize and separate themselves from the kind of whites they considered to be inferior<ref>{{Cite encyclopedia|year=2012|title=Hillbillies, Rednecks, Crackers and White Trash|encyclopedia=The New Encyclopedia of Southern Culture|publisher=Chapel Hill: [[University of North Carolina Press]]|url=https://digitalcommons.wku.edu/cgi/viewcontent.cgi?article=1007&context=history_fac_pubs|access-date=August 13, 2021|last=Harkins|first=Anthony|volume=20|pages=367–370|isbn=978-0-8078-7232-1}}</ref> and without honor, thus carrying on "the ancient prejudice against menials, swineherds, peddlers and beggars."{{sfnp|Wyatt-Brown|2007|p=46}} "Poor white trash", then, is the term applied to the "bad poor", not the romanticized "noble and hardworking" "good poor"<ref name="Drinkard" /> One word applied to such people was "tackeys" or "tackies".{{sfnp|Wyatt-Brown|2007|p=46}} According to the Oxford Dictionaries, it was once applied to horses of little or no value, then was transferred to ''people'' seen to have little or no value.<ref>[https://www.google.com/search?q=tacky+definition Google Search on "tacky definition"]</ref> There may have been an intermediate time when it was used to describe those who may have been wealthy but had no family roots or good breeding.<ref>[https://www.etymonline.com/word/tacky"tacky (adj. 2)] etymonline.com</ref> It now generally refers to anything that is cheap, shoddy, gaudy, seedy, or in bad taste.<ref>[https://www.merriam-webster.com/dictionary/tacky "tacky"] Merriam-Webster Online</ref> In ''White Trash: The 400-Year Untold History of Class in America'', historian [[Nancy Isenberg]] compiled a long, but hardly definitive, list of derisive names that have been used to refer to poor whites: {{blockquote|Waste people. Offscourings. Lubbers. Bogtrotters. Rascals. Rubbish. Squatters. Crackers. Clay-eaters. Tuckies. Mudsills. Scalawags. Briar hoppers. Hillbillies. Low-downers. White niggers. Degenerates. White trash. Rednecks. Trailer trash. Swamp people.{{sfnp|Isenberg|2016|p=320}}}} ===As a racial slur=== In the journal ''[[Critique of Anthropology]]'', J. Z. Wilson argues that the term "white trash" "stands as a form of racism",<ref>Wilson, J. Z. (December 2002) [https://www.researchgate.net/publication/296629947_Invisible_racism_-_The_language_and_ontology_of_%27White_Trash%27 "Invisible racism - The language and ontology of 'White Trash'"] ''[[Critique of Anthropology]]'' v.22 n.4 pp.387-401</ref> and Annalee Newitz and Matthew Wray, writing in ''[[The Minnesota Review]]'' consider it an instance of "Yoking a classist epithet to a racist one."<ref>Newitz, Annalee and Wray, Matthew (Fall 1996) [https://muse.jhu.edu/article/438717/summary "What is 'White Trash'?: Stereotypes and Economic Conditions of Poor Whites in the U.S."] ''[[The Minnesota Review]]'' n. 47, pp.57-72</ref> It is described as a "racial slur" by Lucas Lynch,<ref>Lynch, Lucas (September 12, 2018) [https://thesocietypages.org/clippings/2018/09/12/how-the-term-white-trash-reinforces-white-supremacy/ "How the Term 'White Trash' Reinforces White Supremacy"] ''[[The Society Pages]]''</ref> and filmmaker [[John Waters]] considered it the "last racist thing you can say and get away with."<ref>Lubrano, Alfred (May 22, 2017) [https://www.inquirer.com/philly/news/white-trash-n-word-trailer-park-eugenics.html "Is 'White Trash' finally taboo?"] ''[[The Philadelphia Inquirer]]''</ref><ref>Rodriguez, Gregory (June 10, 2008) [https://www.baltimoresun.com/news/bs-xpm-2008-06-10-0806090110-story.html "Why they bash 'white trash'"] ''[[The Baltimore Sun]]''</ref> In 2020, ''[[Reader's Digest]]'' included "white trash" on its list of "12 Everyday Expressions That Are Actually Racist".<ref>Helligar, Jeremy (June 17, 2020) [https://www.rd.com/list/everyday-expressions-that-are-racist/ "12 Everyday Expressions That Are Actually Racist"] ''[[Reader's Digest]]''</ref> ==Description and causes== ===Description=== Many poor whites in the 19th century South were only able to locate themselves on the worst possible land, since the best land had already been taken by the slaveholders, large and small. They lived and attempted to survive on ground that was sandy or swampy or covered in scrub pine and not suited for agriculture; for this, some became known as "sandhillers" and "pineys".{{sfnp|Isenberg|2016|p=146}} These "hard-scratch" inhabitants were seen to match their surroundings: they were "stony, stumpy, and shrubby, as the land they lived on."<ref>{{cite book|author=Burton, Warren|date=1839|title=White Slavery: A New Emancipation Cause Presented to the United States|location=Worcester, Massachusetts|pages=168–69|ref={{harvp|Isenberg|2016|p=146}}}}</ref> Many ended up in the mountains, at the time the first frontier of the country. After the Civil War, these people began to be referred to as "hillbillies".<ref name="Harkins">{{cite book|title=Hillbilly: A Cultural History of an American Icon|last=Harkins|first=Anthony|publisher=Oxford University Press|location=New York|edition=1st|date=November 20, 2003|isbn=978-0195146318|url=https://books.google.com/books?id=dtehLu1cissC}}</ref> In the popular imagination of the mid-19th century, "poor white trash" were a "curious" breed of degenerate, gaunt, haggard people who suffered from numerous physical and social defects. They were dirty, callow, ragged, cadaverous, leathery, and emaciated, and had feeble children with distended abdomens who were wrinkled and withered and looked aged beyond their physical years, so that even 10-year-olds' "countenances are stupid and heavy and they often become dropsical and loathsome to sight," according to a New Hampshire schoolteacher. The skin of a poor white Southerner had a "ghastly yellowish-white" tinge to it, like "yellow parchment", and was waxy looking, or they were so white they almost appeared to be [[albino]]s. The parents were listless and slothful, did not properly care for their children, and were addicted to alcohol. They were looked on with contempt by both upper-class [[Planter class|planters]] and [[Yeoman#Yeoman farmers|yeoman]] – the non-slave-owning [[smallholding|smallholders]].{{sfnp|Isenberg|2016|pp=136, 146, 151-52, 167, 170}} [[Harriet Beecher Stowe]] described a white trash woman and her children in ''[[Dred: A Tale of the Great Dismal Swamp]]'', published in 1856: {{blockquote |Crouched on a pile of dirty straw, sat a miserable haggard woman, with large, wild eyes, sunken cheeks, disheveled matted hair, and long, lean hands, like a bird's claws. At her skinny breast an emaciated infant was hanging, pushing, with its little skeleton hands, as if to force nourishment which nature no longer gave; and two scared-looking children, with features wasted and pinched blue with famine, were clinging to her gown. The whole group huddled together, drawing as far away as possible from the new comer {{sic}}, looking up with large, frightened eyes, like hunted wild animals.<ref>{{cite book|author=Stowe, Harriet Beecher|orig-date=1856|date=2000|title=[[Dred: A Tale of the Great Dismal Swamp]]|publisher=[[University of North Carolina Press]]|pages=105–06|ref={{harvp|Isenberg|2016|pp=148-49}}}}</ref>}} White Southerners of the period were used to equating coarse and disagreeable appearances with immoral thoughts and uncivil or criminal behavior: an evil countenance often meant a villainous character.{{sfnp|Wyatt-Brown|2007|pp=397-398}} In this way poor whites with unhealthy or ugly bodies – the result in large part of poor diets, lack of personal grooming, and a toxic environment – were condemned by the larger white community at first sight, with no thought given to investigating or ameliorating the conditions that were responsible for their appearances. The physical characteristics of white trash were thought to be completely genetic in nature, passed on, parents to children, from generation to generation, serving to separate poor whites from the Southern gentility and those yeomen who shared patrician values. Slavery apologist Daniel R. Hundley's 1860 book ''Social Relations in Our Southern States'' includes a chapter entitled "White Trash". He used the existence of poor whites with supposed "bad blood" to argue that genetics and not societal structure was the problem, and that therefore slavery was justified. He called white trash the "laziest two-legged animals that walk erect on the face of the Earth", describing their appearance as "lank, lean, angular, and bony, with ... sallow complexion, awkward manners, and a natural stupidity or dullness of intellect that almost surpasses belief."<ref name="auto"/> "Who ever yet knew a [[Godolphin (novel)|Godolphin]] [ideal man] that was sired by a miserable scrub?," asks Hundley as supposed proof for his theory, "or who ever yet saw an athletic, healthy human being, standing six feet in his stockings, who was the offspring of runtish forefathers or wheezy, asthmatic, or consumptive parents?"{{sfnp|Wyatt-Brown|2007|pp=46, 117|postscript=; see Hundley, Daniel R. (1999) [1860] [https://docsouth.unc.edu/southlit/hundley/hundley.html ''Social Relations in Our Southern States'']. p.251. Chapel Hill, North Carolina: Academic Affairs Library, University of North Carolina (digital edition)}} Hundley considered the white trash population to be morally inferior not only to other whites, but to the black slave population as well. His evaluation was seconded by Randolph Shotwell, a future [[Ku Klux Klan]] leader, who described them as "a distinct race of people ... thriftless, uneducated, unthinking beings, who live little better than negroes."<ref>Fitzgerald, Michael W. (2007) ''Splendid Failure: Postwar Reconstruction in the American South''. Chicago: Ivan R. Dee. {{isbn|978-1-56663-739-8}} pp.8-9</ref> [[W. J. Cash]] in ''[[The Mind of the South]]'' (1941) writes in his description of the mythical [[Old South]] that beneath the aristocratic Cavalier planters was perceived to be <blockquote>...a vague race lumped together indiscriminately as the poor whites – very often, in fact, as the "white-trash". These people belong in the main to a physically inferior type, having sprung for the most part from the convict servants, redemptioners, and debtors of old Virginia and Georgia, with a sprinkling of the most unsuccessful sort of European peasants and farm laborers and the dregs of the European town slums. And so, of course, the gulf between them and the master class was impassable, and their ideas and feeling did not enter into the make-up of he prevailing Southern civilization.{{sfnp|Cash|1991|pages=xlix-l}}</blockquote> Cash goes on to explain that those who arrived in the New World under these circumstances – at least early in the history of European settlement there – were as likely to end up in the planter class or as yeoman farmers as they were to become poor whites, as land, at first, was cheap and available, and hard work could pay off in a rise in economic and social status.{{sfnp|Cash|1991|pages=5-6}} But there were some who did not succeed, <blockquote>...the weakest element of the old backcountry population ... those who had been driven back [by the plantation system] to the red hills and the sandlands and the pine barrens and the swamps – to all the marginal lands of the South; those who, because of the poorness of the soil on which they dwelt or the great inaccessibility of markets, were, as a group, completely barred from escape or economic and social advance. They were the people to whom the term "cracker" properly applied – the "white-trash" and "po' bukra" ... [They exhibited] a distinctive physical character – a striking lankness of frame and slackness of muscle in association with a shambling gait, a boniness and misshapeness of head and feature, a peculiar swallow swartness, or alternatively a not less peculiar and a not less faded-out colorness of skin and hair.{{sfnp|Cash|1991|pages=23-24}}</blockquote> According to Cash, this physical appearance is not, for the most part, genetically determined, but is the result of the brutal circumstances in which this group had to survive.{{sfnp|Cash|1991|page=25}} ===Behavior=== In the mid-19th century South, even upper-class parents were extremely indulgent of their children, encouraging both boys and girls to be aggressive, even ferocious. They soon learned that they were expected to grab for what they wanted, wrestle with their siblings in front of their parents, disobey parental orders, make a racket with their toys, and physically attack visitors. Patrician girls would later be taught to be proper young ladies, but boys continued to be unrestrained, lest they become effeminate. These behaviors – which were also practiced by poorer whites to the extent their circumstances allowed – propelled young men into gambling, drinking, whoring and fighting, which "manly" behavior was more or less expected – but which their mothers carefully did not allow themselves to be aware of – and which was certainly preferred to effeminacy. This pattern of child-rearing was predominate in the backwoods, where it was not limited to the upper class, but could be found among yeoman and poor whites alike. For white trash, given this method of raising children, combined with violent folkways inherited from their English, Irish, and Scottish progenitors, it is not unremarkable that their culture should have been a violent one.{{sfnp|Wyatt-Brown|2007|pp=138-144, 166}}{{efn|According to [[Grady McWhiney]] in ''Cracker Culture: Celtic Ways in the Old South'', the majority of immigrants to the South in the 1800s came from Wales, Ireland, and Scotland, with those from Scotland coming in waves after every unsuccessful rebellion there. The immigrants were emotionally-driven lower-class "crackers" who maintained archaic clan structures, did not follow the [[Protestant work ethic]], valued comfort and hospitality, and had a sense of personal, familial, and clan honor that was easily provoked. While some of these immigrants were able to enter the Southern planter aristocracy, bringing their characteristics to the "cavaliers" in it, many were not able to elevate themselves and blended into the mass of poor Southern whites; thus these characteristics can also be found in that group.<ref>[[Wolfgang Schivelbusch|Schivelbusch, Wolfgang]] (2001) ''The Culture of Defeat: On National Trauma, Mourning, and Recovery''. New York: Picador. {{isbn|0-312-42319-5}} pp.49; 317 n.29; citing [[Grady McWhiney|McWhiney, Grady]] (1988) ''Cracker Culture: Celtic Ways in the Old South''. Tuscaloosa, Alabama: University of Alabama Press {{isbn|9780817303280}}</ref>}} The Southern style of child-rearing paralleled that of the Native Americans who were a constant presence in post-colonial America, especially in the backwoods areas.{{sfnp|Wyatt-Brown|2007|p=143}} Thus it is not unusual that another theory for the existence of the white trash population held that the degraded condition of poor white southerners was the result of their living in such close proximity to blacks and Native Americans. [[Samuel Stanhope Smith]], a minister and educator who was the seventh president of [[Princeton University|Princeton College]], wrote in 1810 that poor white southerners lived in "a state of absolute savagism," which caused them to resemble Indians in the color of their skin and their clothing, a belief that was endemic in the 18th and early 19th century. Smith saw them as a stumbling block in the evolution of mainstream American whites,{{sfnp|Painter|2010|pp=117–18}} a view that had previously been expressed by [[J. Hector St. John de Crèvecœur|Michel-Guillaume-Jean de Crèvecoeur]] in his 1782 book, ''[[Letters from an American Farmer]]''. Crèvecoeur, a French soldier-diplomat who resettled in the United States and changed his name to J. Hector St. John, considered poor white southerners to be "not ... a very pleasing spectacle" and inferior to the prototypical American he celebrated in his book, but still hopes that the effects of progress would improve the condition of these mongrelized, untamed, half-savage drunken people who exhibit "the most hideous parts of our society."{{sfnp|Painter|2010|pp=107–109}} In his classic study, ''[[Democracy in America]]'' (1835), French aristocrat [[Alexis de Tocqueville]] sees the state of poor white southerners as being one of the effects of the slave system. He describes them as ignorant, idle, prideful, self-indulgent, and weak, and writes about southern whites in general: {{blockquote |From birth, the southern American is invested with a kind of domestic dictatorship ... and the first habit he learns is that of effortless domination ... [which turns] the southern American into a haughty, hasty, irascible, violent man, passionate in his desires and irritated by obstacles. But he is easily discouraged if he fails to succeed at his first attempt.{{sfnp|Painter|2010|pp=126-27}}}} Restricted from holding political office due to property qualifications, their ability to vote at the mercy of the courts, which were controlled by the slave-holding planters, poor whites had few advocates within the political system or the dominant social hierarchy. Although many were tenant farmers or day laborers, other white trash people were forced to live as scavengers, thieves and vagrants. But all, employed or not, were socially ostracized by "proper" white society by being forced to use the back door when entering "proper" homes. Even slaves looked down on them: when poor whites came begging for food, the slaves called them "stray goats."{{sfnp|Isenberg|2016|pp=149–50}} Despite poor whites being looked down on by both the planters and the yeoman farmers, and their "rage" at being referred to as "white-trash", they, as a group, held the Blacks of the South in deep contempt. Cash writes that the slave system "bred [in common whites] a savage and ignoble hate for the Negro, which required only opportunity to break forth in relentless ferocity..."{{sfnp|Cash|1991|page=83}} Poor Southern whites in the 19th century could also casual about male sexual activity outside of marriage, sometimes exhibiting a moral informality that was only slightly suppressed by the rise of evangelical revivalism and increasing church discipline. This behavior was part of a roistering tradition that had roots in the British origins of the class, and differentiated white trash from both the yeoman class and landed gentry of the plantations, where church proscriptions and social inhibitions held sway, respectively.{{sfnp|Wyatt-Brown|2007|pp=298-298}} For poor white women, there was generally a double standard, and a girl who broke the code of chastity and bore a child outside of wedlock would usually be branded as "shameless" and was often subject to public humiliation. However, there were instances where this was not the case. In some deep backwoods of the mountains, a girl bearing a child before marriage was not shamed, as it was considered proof of the female's fecundity.{{sfnp|Wyatt-Brown|2007|pp=448-449}} These patterns of behavior, and the sexual casualness they imply, may have become a stereotype, but the perception nevertheless continued into the 20th century and remains an important part of the idea of how white trash people – such as "trailer trash" – behave. ===Political ramifications=== Northerners claimed that the existence of white trash was the result of the system of slavery in the South, while Southerners worried that these clearly inferior whites would upset the "natural" class system which held that all whites were superior to all other races, especially blacks. People of both regions expressed concern that if the number of white trash people increased significantly, they would threaten the Jeffersonian ideal of a population of educated white freemen as the basis of a robust American democracy.{{sfnp|Isenberg|2016|p=136}} For [[Ralph Waldo Emerson]], the [[transcendentalism|transcendentalist]] and pre-eminent American lecturer, writer and philosopher of the mid-nineteenth century, poor people of all kinds – including poor white Southerners – lived in poverty because of inherent traits in their nature. The poor were "ferried over the Atlantic & carted to America to ditch & to drudge, to make the land fertile ... and then to lie down prematurely to make a spot of greener grass..." These people Emerson referred to as "guano" were fated to inhabit the lowest niches of society, and he specifically excluded them from his definition of what an ''American'' was. Emerson's "American" was of [[Saxon]] heritage, descended from the Danes, Norsemen, Saxons, and Anglo-Saxons, known for their "excess of virility", their "beastly ferocity", and – at least in Emerson's eyes – their beauty. These were not traits that were shared by the poor white Southerners. Americans may have degenerated somewhat in comparison to their ancestors, one of the weakening effects of civilization, but they still maintained their superiority over other "races", and white Southerners of all kinds, but especially poor ones, were themselves inferior to their countrymen from New England and the north.{{sfnp|Painter|2010|pp=167–74, 186–87}} Some, such as [[Theodore Roosevelt]], saw poor "degenerate" whites – as well as the mass of immigrants from southern and eastern Europe (those from northern Europe having been accepted in the Anglo-Saxon white race) – as being a major part of the problem of "[[race suicide]]", the concept that poor whites and unwanted immigrants would eventually out-procreate those of the dominant and superior white "race", causing it to die out or be supplanted, to the detriment of the country.{{sfnp|Painter|2010|pp=250–53}} ==History== Beginning in the early 17th century, the [[City of London]] shipped their unwanted excess population, including vagrant children, to the American colonies – especially the [[Colony of Virginia]], the [[Province of Maryland]], and the [[Province of Pennsylvania]] – where they became not [[Apprenticeship|apprentices]], as the children had been told, but [[Indentured servitude|indentured servants]], working particularly in the fields, especially in Maryland and Tidewater Virginia. Even before the beginning of the [[Atlantic slave trade]] brought Africans to the [[Thirteen Colonies|British colonies]] in 1619, this influx of "transported" English, [[Welsh people|Welsh]], [[Scottish people|Scots]], and [[Irish people|Irish]] was a crucial part of the American workforce. The [[Virginia Company]] also imported boatloads of poor women to be sold as brides. The numbers of these all-but-slaves was significant: by the middle of the 17th century, at a time when the population of Virginia was 11,000, only 300 were Africans, who were outnumbered by English, Irish and Scots indentured servants. In [[New England]], one-fifth of the [[Puritans]] were indentured servants. More indentured servants were sent to the colonies as a result of [[List of Irish uprisings|insurrections in Ireland]]. [[Oliver Cromwell]] sent hundreds of [[Irish Catholics]] to British North America during the [[Irish Confederate Wars]] (1641–1653).{{sfnp|Painter|2010|pp=41–42}} In 1717, the [[Parliament of Great Britain]] passed the [[Transportation Act 1717]], which allowed for the [[penal transportation]] of tens of thousands of convicts to North America, in order to alleviate overcrowding in British prisons. By the time penal transportation ceased during the [[American Revolutionary War]] (1775–1783), some 50,000 people had been transported to the [[New World]] under the law. When the American market closed to them, the convicts were then [[Convicts in Australia|sent to Australia]]. In total, 300,000 to 400,000 people were shipped to the North American colonies as unfree laborers, between 1/2 and 2/3 of all white immigrants.{{sfnp|Painter|2010|pp=41–42}} The British conceived of the American colonies as a "wasteland", and a place to dump their [[underclass]].{{sfnp|Isenberg|2016|pp=xxvi-xxvii, 17-42}} The people they sent there were "waste people", the "scum and dregs" of society. The term "waste people" gave way to "squatters" and "crackers", used to describe the settlers who populated the [[American frontier|Western frontier]] of the United States and the backcountry of some southern states, but who did not have title to the land they settled on, and had little or no access to education or religious training.<ref name="Drinkard"/>{{sfnp|Isenberg|2016|pp=105–132}} "Cracker" was especially used in the South. These people – trappers, miners, and small farmers of the backwoods – brought with them the "customs, routines and beliefs" of the old country, orally-based ethics and morality which were recapitulated in their new environment. These included concepts of personal worthiness and honor, as well as the desire to protect the community from outside dangers by, for instance, the abhorrence for and prevention of race-mixing.{{sfnp|Wyatt-Brown|2007|pp=32-34}} The [[Brandeis University]] historian [[David Hackett Fischer]] makes a case for an enduring genetic basis for a "willingness to resort to violence" – citing especially the finding of high blood levels of [[testosterone]] – in the four main chapters of his book ''[[Albion's Seed]]''.<ref>Particularly the chapter "Borderlands to the Backcountry: The Flight from Middle Britain and Northern Ireland, 1717-1775"</ref> He proposes that a propensity of violence in the Mid-Atlantic, Southern and Western states is inheritable by genetic changes wrought over generations living in traditional herding societies in [[Northern England]], the [[Scottish Borders]], and Irish [[Border Region]]. He proposes that this propensity has been transferred to other ethnic groups by shared culture, whence it can be traced to different urban populations of the United States.<ref>[[David Hackett Fischer|Fischer, David Hackett]] (1989) ''[[Albion's Seed: Four British Folkways in America]]''. New York: [[Oxford University Press]]. {{ISBN|0-19-506905-6}}</ref>{{efn|In ''Attack and Die: Civil War Military Tactics and Southern Heritage'', [[Grady McWhiney]] and Perry D. Jamiesen analyze the military behavior of the Confederate Army by comparing it to that of the Celts of Europe and the British Isles, and conclude that the Confederate's over-aggressiveness coupled with a lack of tenacity, among other characteristics, is well-aligned with Celtic battle behavior throughout history. They believe that the Celtic-ness of the South was one of the factors which contributed to its losing the [[American Civil War|Civil War]].<ref>[[Grady McWhiney|McWhiney, Grady]] and Jamiesen, Perry D. (1982) ''Attack and Die: Civil War Military Tactics and Southern Heritage''. Tuscaloosa, Alabama: University of Alabama Press. pp.170-191. {{isbn|0-8173-0229-8}}</ref>}} Even before there was any scientific investigation into the roots of the poor white people of the South, social critic [[H. L. Mencken]], in his 1919 essay "Sahara of the Bozart", challenged the prevailing myth at the time that "poor white trash", and, indeed, most of the South's population, were primarily of Anglo-Saxon stock. Mencken wrot <blockquote>The chief strain down there, I believe, is Celtic rather than Saxon, particularly in the hill country French blood, too, shows itself here and there, and so does Spanish, and so does German. The last-named entered from the northward, by way of the limestone belt just east of the Alleghenies, Again, it is very likely that in some parts of the South a good many of the plebeian whites have more than a trace of Negro blood. Interbreeding under concubinage produced some very light half-breeds at an early day, and no doubt appreciable numbers of them went over into the white race by the simple process of changing their abode.<ref>[[H. L. Mencken|Mencken, H. L.]] (1919) [http://writing2.richmond.edu/jessid/eng423/restricted/mencken.pdf "Sahara of the Bozart"] in Cairns, Huntington, editor (1977) ''The American Scene: A Reader''. New York: Knopf. pp.157-168</ref>{{efn|According to historian [[Jack Temple Kirby]], Mencken was "woefully ignorant of even the basics of southern history", and was a "captive of the tradition that Old South society consisted only of planter aristocrats, slaves, and poor white trash."<ref>[[Jack Temple Kirby|Kirby, Jack Temple]] (1986) [1976] ''Media-Made Dixie: The South in the American Imagination''. Atlanta: University of Georgia Press. p.66. {{isbn|0-8203-0885-4}}</ref>}}</blockquote> ===Early 19th century=== The first use of "white trash" in print to describe the Southern poor white population occurred in 1821.{{sfnp|Isenberg|2016|p=135}} It came into common use in the 1830s as a pejorative used by the [[house slave]]s of "quality folk" against poor whites.{{sfnp|Wyatt-Brown|2001|p=13}} In 1833, [[Fanny Kemble]], an English actress visiting Georgia, noted in her journal: "The slaves themselves entertain the very highest contempt for white servants, whom they designate as 'poor white trash'".<ref>[[Fanny Kemble|Kemble, Fannie]] (1835) ''Journal''. p. 81</ref><ref>{{harvp|Wray|2006}} suggests that the term may have originated in the Baltimore-Washington area during the 1840s, when Irish and blacks were competing for the same jobs. ([https://books.google.com/books?id=LX0oi9tz2H8C&pg=PA41&lpg=PA42 pp. 42] {{Webarchive|url=https://web.archive.org/web/20160624092542/https://books.google.com/books?id=LX0oi9tz2H8C&pg=PA41&lpg=PA42 |date=June 24, 2016 }},[https://books.google.com/books?id=LX0oi9tz2H8C&pg=PA41&lpg=PA44 p.44] {{Webarchive|url=https://web.archive.org/web/20160610173508/https://books.google.com/books?id=LX0oi9tz2H8C&pg=PA41&lpg=PA44 |date=June 10, 2016 }}). The quote from Kemble is reprinted in [https://books.google.com/books?id=LX0oi9tz2H8C&pg=PA41&lpg=PA41 page 41] {{Webarchive|url=https://web.archive.org/web/20160611021531/https://books.google.com/books?id=LX0oi9tz2H8C&pg=PA41&lpg=PA41 |date=June 11, 2016 }} of the book.</ref> This term achieved widespread popularity in the 1850s,{{sfnp|Isenberg|2016|p=135}} and by 1855, it had passed into common usage by upper-class whites, and was common usage among all Southerners, regardless of race, throughout the rest of the 19th century.<ref>{{cite book |chapter=What is White Trash?|title=Whiteness: a Critical Reader |publisher=NYU Press |author1=Newitz, Annalee |author-link1=Annalee Newitz |author2=Wray, Matthew |editor=Hill, Mike | name-list-style= and |page=170 |date=July 1, 1997 |chapter-url=http://www4.ncsu.edu/~mseth2/com417s12/readings/NewitzWrayWhiteTrash.PDF}}</ref> In 1854, Harriet Beecher Stowe wrote the chapter "Poor White Trash" in her book ''[[A Key to Uncle Tom's Cabin]]''. Stowe wrote that slavery not only produces "degraded, miserable slaves", but also "a poor white population as degraded and brutal as ever existed in any of the most crowded districts of Europe." The [[plantation system]] forced those whites to struggle for subsistence, becoming an "inconceivably brutal" group resembling "some blind, savage monster, which, when aroused, tramples heedlessly over everything in its way." Beyond economic factors, Stowe traces the existence of this class to the shortage of schools and churches in their communities, and remarks that both blacks and whites in the area look down on these "poor white trash".{{sfnp|Wray|2006|pp=57–58}}<ref name="auto">{{cite web|url=https://southernstudies.olemiss.edu/study-the-south/revisiting-deliverance/|title=Revisiting Deliverance: The Sunbelt South, the 1970s Masculinity Crisis, and the Emergence of the Redneck Nightmare Genre|last=Machado|first=Isabel|publisher=Center for the Study of Southern Culture, University of Mississippi|date=June 19, 2017| access-date=March 5, 2019|archive-url=https://web.archive.org/web/20190306111541/https://southernstudies.olemiss.edu/study-the-south/revisiting-deliverance/|archive-date=March 6, 2019|url-status=live}}</ref> In Stowe's second novel ''Dred'', she describes the poor white inhabitants of the [[Great Dismal Swamp]], which formed much of the border between Virginia and North Carolina, as an ignorant, degenerate, and immoral class of people prone to criminality.{{sfnp|Isenberg|2016|p=137}} [[Hinton Rowan Helper]]'s extremely influential 1857 book ''[[The Impending Crisis of the South]]'' – which sold 140,000 copies and was considered to be the most important book of the 19th century by many people – describes the region's poor Caucasians as a class oppressed by the effects of slavery, a people of lesser physical stature who would be driven to extinction by the South's "cesspool of degradation and ignorance."<ref>Helper, Hinton Rowan (1968) [1857] ''[[The Impending Crisis of the South]]''. Cambridge, Massachusetts: Belknap Press; quoted in {{harvp|Isenberg|2016|p=137}}</ref> Historian Jeffrey Glossner of the University of Mississippi writes: {{blockquote|Continued work is needed to understand the material reality of the lives of poor whites and how they influenced surrounding social and political structures. Finding the ways in which their influence radiated through southern society can give us an image of the poor whites that is lost in the biased accounts handed down by elite contemporaries. The social and cultural history of this period, moreover, needs to be further integrated to disentangle image-making from social reality and show the place of poor whites in the South. ... While their voices are often unheard, we can gauge the broader importance of their presence through the social, political, and cultural developments of the period.<ref>Glossner, Jeffrey (July 12, 2019) [https://networks.h-net.org/node/11465/discussions/4297558/poor-whites-antebellum-us-south-topical-guide "Poor Whites in the Antebellum U.S. South (Topical Guide)"] {{Webarchive|url=https://web.archive.org/web/20190712192401/https://networks.h-net.org/node/11465/discussions/4297558/poor-whites-antebellum-us-south-topical-guide |date=2019-07-12 }}, H-Net</ref>}} ===During the Civil War=== During the [[American Civil War|Civil War]], the [[Confederate States of America|Confederacy]] instituted [[conscription]] to raise soldiers for its army, with all men between the ages of 18 and 35 being eligible to be drafted – later expanded to all men between 17 and 50. However, exemptions were numerous, including any slave-owner with more than 20 slaves, political officeholders, teachers, ministers and clerks, and men who worked in valuable trades. Left to be drafted, or to serve as paid substitutes, were poor white trash Southerners, who were looked down on as cannon fodder. Conscripts who failed to report for duty were hunted down by so-called "dog catchers". Poor southerners said that it was a "rich man's war", but "a poor man's fight." While upper-class Southern "cavalier" officers were granted frequent furloughs to return home, this was not the case with the ordinary private soldier, which led to an extremely high rate of desertion among this group, who put their families' well-being above the cause of the Confederacy, and thought of themselves as "Conditional Confederates." Deserters harassed soldiers, raided farms and stole food, and sometimes banded together in settlements, such as the "Free State of Jones" (formerly Jones County) in Mississippi; desertion was openly joked about. When found, deserters could be executed or humiliated by being put into chains.{{sfnp|Isenberg|2016|pp=159, 163–65}} Despite the war being fought to protect the right of the patrician elite of the South to own slaves, the planter class was reluctant to give up their cash crop, cotton, to grow the corn and grain needed by the Confederate armies and the civilian population. As a result, food shortages, exacerbated by [[inflation]] and hoarding of foodstuffs by the rich, caused the poor of the South to suffer greatly. This led to food riots of angry mobs of poor women who raided stores, warehouses, and depots looking for sustenance for their families. Both the male deserters and the female rioters put the lie to the myth of Confederate unity, and that the war was being fought for the rights of all white Southerners.{{sfnp|Isenberg|2016|pp=165–66}} Ideologically, the Confederacy claimed that the system of slavery in the South was superior to the class divisions of the North, because while the South devolved all its degrading labor onto what it saw as an inferior race, the black slaves, the North did so to its own "brothers in blood", the white working class. This the leaders and intellectuals of the Confederacy called "mudsill" democracy, and lauded the superiority of the pure-blooded Southern slave-owning "cavaliers" – who were worth five Northerners in a fight – over the sullied Anglo-Saxon upper class of the North.{{sfnp|Isenberg|2016|pp=157–60}} For its part, some of the military leaders of the North, especially Generals [[Ulysses S. Grant]] and [[William Tecumseh Sherman]], recognized that their fight was not only to liberate slaves, but also the poor white Southerners who were oppressed by the system of slavery. Thus they took steps to exploit the class divisions between the "white trash" population and plantation owners. An Army chaplain wrote in a letter to his wife after the Union [[siege of Petersburg|siege of Petersburg, Virginia]] that winning the war would not only result in the end of American slavery, but would also increase opportunities for "poor white trash." He said that the war would "knock off the shackles of millions of poor whites, whose bondage was really worse than that African." In these respects, the Civil War was to a certain extent a [[class conflict|class war]].{{sfnp|Isenberg|2016|pp=157–60, 172}} After the Civil War and his presidency, in 1879 during his world tour, Grant said that he had hoped that the war would have freed the "poor white class" of the South from "a bondage in some respects even worse than slavery. ... But they have been as much under the thumb of the slave holder as before the war."<ref>[[Ronald C. White|White, Ronald C.]] (2016) ''American Ulysses: A Life of Ulysses S. Grant''. New York: Random House, pp.608-609 {{isbn|978-0-8129-8125-4}}</ref> ===During Reconstruction=== After the war, President [[Andrew Johnson]]'s first idea for the [[Reconstruction Era|reconstruction of the South]] was not to take steps to create an egalitarian democracy. Instead, he envisioned what was essentially a "white trash republic", in which the aristocracy would maintain their property holdings and an amount of social power, but be disenfranchised until they could show their loyalty to the Union. The freed blacks would no longer be slaves, but would still be denied essential rights of citizenship and would make up the lowest rung on the social ladder. In between would be the poor white Southerner, the white trash, who while occupying a lesser social position, would essentially become the masters of the South, voting and occupying political offices, and maintaining a superior status to the free blacks and freed slaves. Emancipated from the inequities of the plantation system, poor white trash would become the bulwark of Johnson's rebuilding of the South and its restoration into the Union.{{sfnp|Isenberg|2016|pp=176–78}} Johnson's plan was never put into effect, and the [[Freedmen's Bureau]] – which was created in 1865, before President [[Abraham Lincoln]] was [[assassination of Abraham Lincoln|assassinated]] – was authorized to help "all refugees and all freedmen", black and white alike. The agency did this despite Johnson's basic lack of concern for the freed slaves the war had supposedly been fought over. But even though they provided relief to them, the Bureau did not accept Johnson's vision of poor whites as the loyal and honorable foundation of a reconstructed South. Northern journalists and other observers maintained that poor white trash, who were now destitute refugees, "beggars, dependents, houseless and homeless wanderers", were still victimized by poverty and vagrancy. They were "loafers" dressed in rags and covered in filth who did no work, but accepted government relief handouts. They were seen as only slightly more intelligent than blacks. One observer, James R. Gilmore, a cotton merchant and novelist who had traveled throughout the South, wrote the book ''Down in Tennessee'', published in 1864, in which he differentiated poor whites into two groups, "mean whites" and "common whites". While the former were thieves, loafers, and brutes, the latter were law-abiding citizens who were enterprising and productive. It was the "mean" minority who gave white trash their bad name and character.{{sfnp|Isenberg|2016|pp=177–80}} A number of commentators noted that poor white Southerners did not compare favorably to freed blacks, who were described as "capable, thrifty, and loyal to the Union." Marcus Sterling, a Freedmen's Bureau agent and a former Union officer, said that the "pitiable class of poor whites" were "the only class which seem almost unaffected by the [bureau's] great benevolence and its bold reform", while in contrast black freedmen had become "more settled, industrious and ambitious," eager to learn how to read and improve themselves. Sidney Andrews saw in blacks a "shrewd instinct for preservation" which poor whites did not have, and [[Whitelaw Reid]], a politician and newspaper editor from Ohio, thought that black children appeared eager to learn. ''[[Atlantic Monthly]]'' went so far as to suggest that government policy should switch from "disenfranchis[ing] the humble, quiet, hardworking Negro" and cease to provide help to the "worthless barbarian", the "ignorant, illiterate, and vicious" white trash population.{{sfnp|Isenberg|2016|pp=179–80}} So, during the Reconstruction Era, white trash were no longer seen simply as a freakish, degenerate breed who lived almost invisibly in the backcountry wilderness, the war had brought them out of the darkness into the mainstream of society, where they developed the reputation of being a dangerous class of criminals, vagrants and delinquents, lacking intelligence, unable to speak properly, the "Homo genus without the sapien", an evolutionary dead end in the [[Social Darwinism|Social Darwinist]] thinking of the time. Plus, they were immoral, breaking all social codes and sexual norms, engaging in [[incest]] and prostitution, pimping out family members, and producing numerous [[in-bred]] bastard children.{{sfnp|Isenberg|2016|pp=180–81}} ===Scalawags and rednecks=== One of the responses of Southerners and Northern Democrats after the war to Reconstruction was the invention of the myth of the "[[carpetbagger]]s", those Northern Republican scoundrels and adventurers who were said to have invaded the South to take advantage of its people, but less well known are those that were called "[[scalawag]]s", Southern whites who betrayed their race by supporting the Republican Party and Reconstruction. The scalawag, even if they came from a higher social class, was often described as having a "white trash heart". They were decried as "Black Republicans", and were accused of easily mingling with blacks, inviting them to dine in their homes, and inciting them by encouraging them to seek social equality. The Democrats retaliated with ''[[Autobiography of a Scalawag]]'', a parody of the standard "[[self-made man]]" story, in which a white trash southerner with no innate ambition is nevertheless raised to a position of middling power just by being in the right place at the right time, or by lying and cheating.{{sfnp|Isenberg|2016|pp=182–86}} Around 1890, the term "redneck" began to be widely used for poor white southerners, especially those racist followers of the Democratic demagogues of the time. Rednecks were found working in the mills, living deep in the swamps, heckling at Republican rallies, and were even occasionally elected to be a state legislator. Such was the case with Guy Rencher, who claimed that "redneck" came from his own "long red neck".{{sfnp|Isenberg|2016|pp=187–90}} [[File:Typical native farmers.jpg|thumb|upright=0.9|Puerto Rico (circa 1899): "The farming class is about on a par with the poor darkies down South, and varies much even in race and color, ranging from Spanish white trash to full-blooded Ethiopians."]] ===The "New South"=== Beginning in the 1890s and continuing through the turn of the century, the "[[New South]]" movement introduced industrialization to the South, primarily in the form of hundreds of [[cotton mill]]s, which sprang up in practically every town, village or hamlet where there was a flow of water to provide energy to power the mill. The poor whites who had not already become [[sharecropper]]s or [[tenant farmer]]s on cotton plantations moved into housing provided by the mills, and every member of the family, down to children as young as 6, 7 or 8, worked at the mill, often from before dawn until after dark, for daily wages which were about half of those prevalent for similar work in the North. Deprived of sunlight, working on badly ventilated mill floors, eating a diet which was no better than they had consumed before becoming industrialized, the mill worker became a notable physical type: <blockquote>A dead white skin, a sunken chest, and stooping shoulders were the earmarks of the breed. Chinless faces, microcephalic foreheads, rabbit teeth, goggling dead-fish eyes, rickety limbs and stuented stunted bodies abounded – over and beyond the limits of their prevalence in the countryside. The women were characteristically stringy-haired and limp of breast at twenty, and shrunken hags at thirty of forty. And the incidence of tuberculosis, of insanity and epilepsy, and, above all, of [[pellagra]], the curious vitamin-deficiency disease which is nearly peculiar to the South, was increasing.{{sfnp|Cash|1991|page=200}}</blockquote> The societal organization of the mills was taken directly from that of the plantations, with the head of the mills replacing the planter as the master, and the mill providing for its workers housing – for which it charged rent – "[[company store]]s" – where goods could be bought and charged against future earnings, putting the worker eternally in the company's debt – even churches and schools – paying the wages of the parson and the teacher – for the mills stood in large part just outside already organized municipal boundaries. And the mill workers, as described above, attracted a new bevy of insulting and disdainful names, such as "lint-heads", "cotton-tails", "factory rats", and "cotton-mill trash".{{sfnp|Cash|1991|pages=201-202}} ===Eugenics=== {{main|Compulsory sterilization#United States}} Also around 1890, the [[American eugenics movement]] turned its attention to poor white trash. They were stigmatized as being feeble-minded and promiscuous, having incestuous and inter-racial sex, and abandoning or mistreating the children of those unions. Eugenicists campaigned successfully for laws that would allow rural whites fitting these descriptions to be involuntarily sterilized by the state, in order to "cleanse" society of faulty genetic heritages.<ref name="Drinkard"/> In 1907, [[Indiana]] passed the first eugenics-based [[compulsory sterilization]] law in the world. Thirty U.S. states would soon follow their lead.<ref>Lombardo, Paul A. ed. (2011) ''A Century of Eugenics in America: From the Indiana Experiment to the Human Genome Era''. Bloomington, Indiana: Indiana University Press. {{isbn|9780253222695}}. [https://books.google.com/books?id=FAB-6RzKAQIC&pg=PR9 p. ix]</ref><ref>Indiana Supreme Court Legal History Lecture Series, "Three Generations of Imbeciles are Enough:"Reflections on 100 Years of Eugenics in Indiana, at [http://www.in.gov/judiciary/citc/special/eugenics/index.html In.gov] {{webarchive|url=https://web.archive.org/web/20090813203713/http://www.in.gov/judiciary/citc/special/eugenics/index.html|date=August 13, 2009}}</ref> Although the law was overturned by the [[Indiana Supreme Court]] in 1921,<ref>[http://www.bioethics.iupui.edu/Eugenics/SMith%20vs%20Williams.pdf ''Williams v. Smith'', 131 NE 2 (Ind.), 1921, text at] {{webarchive|url=https://web.archive.org/web/20081001183035/http://www.bioethics.iupui.edu/Eugenics/SMith%20vs%20Williams.pdf|date=October 1, 2008}}</ref> in the 1927 case ''[[Buck v. Bell]]'', the [[Supreme Court of the United States|U.S. Supreme Court]] upheld the constitutionality of the [[Virginia Sterilization Act of 1924]], allowing for the [[compulsory sterilization]] of patients of state mental institutions.<ref>Larson, Edward J. (1996) ''Sex, Race, and Science: Eugenics in the Deep South''. pp.194-195. Baltimore; Maryland: Johns Hopkins University Press. {{ISBN|978-0-8018-5511-5}}; citing ''[[Buck v. Bell]]'' 274 U.S. 200, 205 (1927)</ref> ===The Depression=== [[File:Migrant Mother (LOC fsa.8b29516).jpg|thumb|right|upright=0.9|[[Dorothea Lange]]'s 1936 photograph of [[Florence Thompson]], a migrant worker in California during the [[Great Depression]], along with three of her children. The photo is known as ''[[Migrant Mother]]'']] The beginning of the 20th century brought no change of status for poor white southerners, especially after the onset of the [[Great Depression in the United States|Great Depression]]. The condition of this class was presented to the public in [[Margaret Bourke-White]]'s photographic series for ''[[Life (magazine)|Life]]'' magazine and the work of other photographers made for [[Roy Stryker]]'s Historical Section of the federal [[Resettlement Agency]]. Author [[James Agee]] wrote about them in his ground-breaking work ''[[Let Us Now Praise Famous Men]]'' (1941), as did [[Jonathan Daniels]] in ''A Southerner Discovers the South'' (1938).{{sfnp|Isenberg|2016|pp=206–230}} A number of [[Franklin D. Roosevelt]]'s [[New Deal]] agencies tried to help the rural poor to better themselves and to break through the social barriers of Southern society which held them back, reinstating the [[American Dream]] of upward mobility. Programs such as those of the [[Subsistence Homesteads Division]] of the [[United States Department of the Interior|Department of the Interior]]; its successor, the Resettlement Administration, whose express purpose was to help the poor in rural areas; and its replacement, the [[Farm Security Administration]] which aimed to break the cycle of [[tenant farming]] and [[sharecropping]] and help poor whites and blacks to own their own farms, and to initiate the creation of the communities necessary to support those farms. The agencies also provided services for migrant workers, such as the [[Arkies]] and [[Okies]], who had been devastated by the [[Dust Bowl]] – the condition of which was well-documented by photographer [[Dorothea Lange]] in ''An American Exodus'' (1939) – and been forced to take to the road, jamming all their belongings into Ford motorcars and heading west toward California.{{sfnp|Isenberg|2016|pp=206–230}} Important in the devising and running of these programs were politicians and bureaucrats such as [[Henry Cantwell Wallace|Henry Wallace]], the [[United States Secretary of Agriculture|Secretary of Agriculture]]; [[Milburn Lincoln Wilson]], the first head of the Subsistence Homesteads Division, who was a social scientist and an agricultural expert; and [[Rexford G. Tugwell]], a [[Columbia University]] economics professor who managed to be appointed the first head of the Resettlement Agency, despite refusing to present himself with a "homely, democratic manner" in his confirmation hearings. Tugwell understood that the status of tenant farmers would not change if they could not vote, so he campaigned against [[poll taxes|poll tax]], which prevented them voting, since they could not afford to pay it. His agency's goals were the four "R's": "retirement of bad land, relocation of rural poor, resettlement of the unemployed in suburban communities, and rehabilitation of farm families."{{sfnp|Isenberg|2016|pp=206–230}} Other individuals important in the fight to help the rural poor were [[Arthur Raper]], an expert on tenancy farming, whose study ''Preface to Peasantry'' (1936) explained why the south's system held back the region's poor and caused them to migrate; and [[Howard W. Odum|Howard Odum]], a [[University of North Carolina]] sociologist and psychologist who founded the journal ''[[Social Forces]]'', and worked closely with the Federal government. Odum wrote the 600-page masterwork ''Southern Regions of the United States'', which became a guidebook for the New Deal. Journalist [[Gerald W. Johnson (journalist)|Gerald W. Johnson]] translated Odum's ideas in the book into a popular volume, ''The Wasted Land''. It was Odum who, in 1938, mailed questionnaires to academics to determine their views on what "poor white" meant to them. The results were in many ways indistinguishable from the popular views of "white trash" that had been held for many decades, since the words that came back all indicated serious character flaws in poor whites: "purposeless, hand to mouth, lazy, unambitious, no account, no desire to improve themselves, inertia", but, most often, "shiftless". Despite the passage of time, poor whites were still seen as white trash, a breed apart, a class partway between blacks and whites, whose shiftless ways may have even originated from their proximity to blacks.{{sfnp|Isenberg|2016|pp=206–230}} ==="Trailer trash"=== [[Caravan (trailer)|Trailers]] got their start in the 1930s, and their use proliferated during the housing shortage of [[World War II]], when the Federal government used as many as 30,000 of them to house defense workers, soldiers and sailors throughout the country, but especially around areas with a large military or defense presence, such as [[Mobile, Alabama]] and [[Pascagoula, Mississippi]]. In her book ''Journey Through Chaos'', reporter [[Agnes E. Meyer|Agnes Meyer]] of ''[[The Washington Post]]'' travelled throughout the country, reporting on the condition of the "neglected rural areas", and described the people who lived in the trailers, tents, and shacks in such areas as malnourished, unable to read or write, and generally ragged. The workers who came to Mobile and Pascagoula to work in the shipyards there were from the backwoods of the South, "subnormal swamp and mountain folk" whom the locals described as "vermin"; elsewhere, they were called "squatters". They were accused of having loose morals, high illegitimacy rates, and of allowing [[prostitution]] to thrive in their "Hillbilly Havens". The trailers themselves – sometimes purchased second- or third-hand – were often unsightly, unsanitary, and dilapidated, causing communities to zone them away from the more desirable areas, which meant away from schools, stores, and other necessary facilities, often literally on the other side of the railroad tracks.{{sfnp|Isenberg|2016|pp=240–247}} In the mid-20th century, poor whites who could not afford to buy suburban-style [[tract housing]] began to purchase mobile homes, which were not only cheaper, but which could be easily relocated if work in one location ran out. These – sometimes by choice and sometimes through local [[zoning laws]] – gathered in trailer camps, and the people who lived in them became known as "[[trailer trash]]". Despite many of them having jobs, albeit sometimes itinerant ones, the character flaws that had been perceived in poor white trash in the past were transferred to so-called "trailer trash", and trailer camps or parks were seen as being inhabited by retired persons, migrant workers, and, generally, the poor. By 1968, a survey found that only 13% of those who owned and lived in mobile homes had [[White-collar worker|white collar]] jobs.{{sfnp|Isenberg|2016|pp=240–247}}{{clear left}} ==Outlook== According to sociologist Allyson Drinkard, writing in ''The Social History of the American Family'', to be considered "white trash" in modern American society is different from simply being poor and white. The term {{blockquote|...conjures up images of trailer parks, cars on blocks, drug and alcohol abuse, family violence, neglected children, stupid adults, fist fighting, loud and abrasive language, poor dental and physical health, garishness, promiscuous women, rebel flag regalia, incest, and inbreeding.<ref name="Drinkard"/>}} Drinkard writes that as economic inequality continues to grow in the United States, the number of poor white people in both rural and urban areas will continue to grow. At the same time, as white privilege declines in general and minorities continue to hold a growing percentage of jobs in a declining job market, the poor white segment of the population will continue to be caught in the paradox of being a part of a privileged class, but without being able to benefit from their supposed privilege. Being white will no longer enable them to get and hold a good job, or to earn a suitable income. Poor white people, like other oppressed minorities, are born trapped in poverty, and – again, like other minorities – are blamed for their predicament, and for not being able to "raise themselves" out of their social conditions and economic status. Meanwhile, upper- and middle-class whites will continue to label them as "white trash" in order to solidify their feeling of superiority by making sure that "white trash" people are seen as outsiders.<ref name="Drinkard" /> Historian Nancy Isenberg, author of ''White Trash: The 400-Year Untold Story of Class in America'', says that {{blockquote|White trash is a central, if disturbing, thread in our national narrative. The very existence of such people – both in their visibility and invisibilty – is proof that American society obsesses over the mutable labels we give to the neighbors we wish not to notice. "They are not who we are." But they are who we are and have been a fundamental part of our history, whether we like it or not.{{sfnp|Isenberg|2016|p=321}}}} ==In popular culture== ===White popular culture=== *American pop culture connects being a white, poor, rural man to both drinking and violence.<ref>Eastman, Jason T. and Schrock, Douglas P. (2008) [https://www.jstor.org/stable/41675366 "Southern Rock Musicians' Construction of White Trash"] {{Webarchive|url=https://web.archive.org/web/20181204220047/https://www.jstor.org/stable/41675366 |date=December 4, 2018 }}, ''Race, Gender & Class'', v.15, n.1/2, pp.205-219</ref> *In 1900, [[Evelyn Greenleaf Sutherland]]'s play ''Po' White Trash'', explored the complicated cultural tensions and social and racial status of poor whites in the post-Reconstruction South.<ref>{{Cite journal|first=Jessica|last=Hester|title=Progressivism, Suffragists and Constructions of Race: Evelyn Greenleaf Sutherland's 'Po' White Trash'|journal=Women's Writing | year=2008 | volume=15 | issue=1 |pages=55–68 | doi=10.1080/09699080701871443 | s2cid=161502612}}</ref> In [[O Henry]]'s short story "Shoes" (c.1907), the protagonist, John De Graffenreid Atwood from Alabama, languishing in Mexico as an American consul, refers to a former adversary, Pink Dawson, as "Poor white trash", although he does admit that Dawson "[h]ad five hundred acres of farming land ..." Such a sizable landholding would, of course, disqualify Dawson from actually being "poor white trash", so Atwood's statement must have been an insult and not a description.<ref>[[O. Henry|Henry, O.]] (c.1907) [https://americanliterature.com/author/o-henry/short-story/shoes "Shoes"] AmericanLiterature.com</ref> [[George Bernard Shaw]] uses the term in his 1909 play ''[[The Shewing-Up of Blanco Posnet]]'', set in the wild American west. The prostitute Feemy says to Blanco "I'll hang you, you dirty horse-thief; or not a man in this camp will ever get a word or a look from me again. You're just trash: that's what you are. White trash." *Ernest Matthew Mickler's ''White Trash Cooking'' (1986), based on the cooking of rural white Southerners, enjoyed an unanticipated rise to popularity.<ref name="McDowell">{{cite news |last=McDowell |first=Edwin |title=Popular Cookbook Celebrates Down-Home Fare |newspaper=The New York Times |date=September 22, 1986 |url=https://www.nytimes.com/1986/09/22/arts/popular-cookbook-celebrates-down-home-fare.html |access-date=March 4, 2019 |archive-url=https://web.archive.org/web/20190306050738/https://www.nytimes.com/1986/09/22/arts/popular-cookbook-celebrates-down-home-fare.html |archive-date=March 6, 2019 |url-status=live }}</ref><ref>{{cite journal|author=Edge, John T.|date=2007|title=White Trash Cooking, Twenty Years Later|journal=Southern Quarterly|volume=44|issue=2|pages=88–94}}</ref><ref name="Smith 2004">{{cite journal |last1=Smith |first1=Dina |title=Cultural Studies' Misfit: White Trash Studies |journal=The Mississippi Quarterly |date=2004 |volume=57 |issue=3 |pages=369–388 |issn=0026-637X |jstor=26466979 }}</ref><ref>{{cite web|author=Edge, John T.|url=http://www.oxfordamericanmag.com/content.cfm?ArticleID=46&Entry=Extras|title=Let Us Now Praise Fabulous Cooks: From the Florida swamps, a cookbook that turned a slur into a badge of honor|date=September 9, 2006|website=Oxford American|access-date=March 5, 2019|archive-url=https://web.archive.org/web/20060909171549/http://www.oxfordamericanmag.com/content.cfm?ArticleID=46&Entry=Extras|archive-date=September 9, 2006}}</ref> Sherrie A. Inness writes that authors such as Mickler use humor to convey the experience of living on the margins of white society, and to expand the definition of American culinary history beyond upper-class traditions based on European cooking.<ref>{{cite book |last1=Inness |first1=Sherrie A. |title=Secret Ingredients: Race, Gender, and Class at the Dinner Table |date=2005 |publisher=Palgrave Macmillan |location=New York |isbn=978-1-34-953164-6 |page=147 |url=https://books.google.com/books?id=TvfFAAAAQBAJ&q=%22white+trash+cooking%22 |language=en |access-date=May 4, 2019 |archive-url=https://web.archive.org/web/20190504041610/https://books.google.com/books/about/Secret_Ingredients.html%3Fid%3DTvfFAAAAQBAJ%26q%3D%2522white%2Btrash%2Bcooking%2522 |archive-date=May 4, 2019 |url-status=live }}</ref> *By the 1980s, fiction was being published by Southern authors who identified as having redneck or white trash origins, such as [[Harry Crews]], [[Dorothy Allison]], Larry Brown, and Tim McLaurin.<ref>Bledsoe, Erik (2000) [http://muse.jhu.edu/journals/southern_cultures/summary/v006/6.1.bledsoe.html "The Rise of Southern Redneck and White Trash Writers"] {{Webarchive|url=https://web.archive.org/web/20150714100236/http://muse.jhu.edu/journals/southern_cultures/summary/v006/6.1.bledsoe.html |date=July 14, 2015 }}, ''Southern Cultures'' 6#1 pp. 68–90</ref> Autobiographies sometimes mention white trash origins. Gay rights activist [[Amber L. Hollibaugh]] wrote, "I grew up a [[mixed-race]], white-trash girl in a country that considered me dangerous, corrupt, fascinating, exotic. I responded to the challenge by becoming that alarming, hazardous, sexually disruptive woman."<ref>{{cite book|author=Hollibaugh, Amber L.|title=My Dangerous Desires: A Queer Girl Dreaming Her Way Home|url=https://archive.org/details/mydangerousdesir00holl|url-access=registration|year= 2000|publisher=Duke University Press|pages=[https://archive.org/details/mydangerousdesir00holl/page/12 12], 209|isbn=978-0822326199}}</ref> *[[Dolly Parton]] regularly referred to herself as white trash telling ''[[Southern Living]]'' <blockquote>White trash! I am. People always say, 'Aren't you insulted when people call you white trash?' I say, 'Well it depends on who's calling me white trash and how they mean it.' But we really were, to some degree. Because when you're that poor and you're not educated, you fall in those categories.<ref>{{cite web|author=Staff|url=https://m.news24.com/You/Archive/dolly-parton-thinks-shes-white-trash-20170728|title=Dolly Parton thinks she's 'white trash'!|date=September 12, 2014|website=News24|access-date=March 5, 2019|archive-url=https://web.archive.org/web/20190306043849/https://m.news24.com/You/Archive/dolly-parton-thinks-shes-white-trash-20170728|archive-date=March 6, 2019|url-status=live}}</ref></blockquote> :Talking about her fame, Parton said "There’s nothing like white trash at the White House!"<ref>{{cite web|author=Frank, Alex|url=https://pitchfork.com/thepitch/1325-dolly-parton-is-for-everyone/amp/|title=Dolly Parton Is for Everyone|website=[[Pitchfork (website)|Pitchfork]]|date=October 20, 2016|access-date=March 5, 2019|archive-url=https://web.archive.org/web/20190306043444/https://pitchfork.com/thepitch/1325-dolly-parton-is-for-everyone/amp/|archive-date=March 6, 2019|url-status=live}}</ref><ref>{{cite web|author=Hoppe, Graham|date=Spring 2017|url=http://www.southerncultures.org/article/icon-identity-dolly-partons-hillbilly-appeal/|title=Icon and Identity: Dolly Parton's Hillbilly Appeal|website=Southern Cultures|access-date=March 5, 2019|archive-url=https://web.archive.org/web/20190306050541/http://www.southerncultures.org/article/icon-identity-dolly-partons-hillbilly-appeal/|archive-date=March 6, 2019|url-status=live}}</ref> She cheerfully told ''[[Rolling Stone]]'' she will always remain "a white-trash person".<ref>{{cite magazine|url=https://www.rollingstone.com/music/music-news/interview-dolly-parton-2-237948/|author=Dunn, Jancee|title=Interview: Dolly Parton|date=October 30, 2003|magazine=[[Rolling Stone]]|access-date=March 5, 2019|archive-url=https://web.archive.org/web/20190306044651/https://www.rollingstone.com/music/music-news/interview-dolly-parton-2-237948/|archive-date=March 6, 2019|url-status=live}}</ref> *President [[Jimmy Carter]] quoted a supporter who called him "white trash made good".<ref>{{cite news|author=Lozada, Carlos|url=https://www.washingtonpost.com/news/book-party/wp/2016/06/23/a-cultural-and-political-history-of-white-trash-america/|title='White Trash' - a cultural and political history of an American underclass|newspaper=[[The Washington Post]]|date=June 23, 2016|access-date=March 5, 2019|archive-url=https://web.archive.org/web/20190306044902/https://www.washingtonpost.com/news/book-party/wp/2016/06/23/a-cultural-and-political-history-of-white-trash-america/|archive-date=March 6, 2019|url-status=live}}</ref> In his 2001 biography ''An Hour Before Daylight: Memories of a Rural Boyhood'', Carter wrote about poor white people in the 1920s and 1930s rural Georgia "For those who were lazy or dishonest, or had repulsive personal habits, 'white trash' was a greater insult than any epithet based on race."<ref>{{cite web|url=https://prospect.org/article/books-review|title=Books in Review|first=Wen|last=Stephenson|date=September 16, 2002|access-date=March 5, 2019|via=American Prospect|archive-url=https://web.archive.org/web/20190306042734/https://prospect.org/article/books-review|archive-date=March 6, 2019|url-status=live}}</ref> ''[[People (magazine)|People]]'' magazine lampooned a book on Carter as a "Southern white trash novel".<ref>{{cite news|url=https://people.com/archive/picks-and-pans-review-dasher-the-roots-and-the-rising-of-jimmy-carter-vol-9-no-14/|author=Staff|title=Picks and Pans Review: Dasher: the Roots and the Rising of Jimmy Carter|date=April 10, 1978|website=[[People (magazine)|People]]|access-date=March 5, 2019|archive-url=https://web.archive.org/web/20190306044644/https://people.com/archive/picks-and-pans-review-dasher-the-roots-and-the-rising-of-jimmy-carter-vol-9-no-14/|archive-date=March 6, 2019|url-status=live}}</ref> *In 2006, country music star [[Toby Keith]] released an album called ''[[White Trash with Money]]'', which reached platinum sales levels.<ref>Staff (June 27, 2006) [https://www.cmt.com/news/ddwmgh/toby-keiths-white-trash-with-money-certified-platinum "Toby Keith's 'White Trash With Money' Certified Platinum"] [[CMT.com]]</ref> *An, earlier example of self-identification is the 1969 song "[[Fancy (Bobbie Gentry song)|Fancy]]" which was written and recorded by singer [[Bobbie Gentry]]. In the song, which was in part inspired by Gentry's own life, Gentry describes the narrator's impoverished childhood as having been "born just plain white trash", a beginning which leads her into prostitution to escape from the cycle of poverty.<ref>{{Cite web|last=Sawyer|first=Bobbie Jean|date=2020-12-29|title='Fancy': The Story Behind Bobbie Gentry and Reba McEntire's Southern Rags to Riches Tale|url=https://www.wideopencountry.com/fancy-reba-mcentire/|access-date=2021-08-17|website=Wide Open Country|language=en-US}}</ref> *In a number of instances, characters in television programs have self-identified as "white trash." For instance in the "Brown History Month" episode of the animated television series ''[[The Cleveland Show]]'' (season 1, episode 19, first broadcast on May 10, 2010), the protagonist, Cleveland Brown, a black man (who is voiced by a white actor), lives next door to Lester Krinklesac, a white man (voiced by a black actor), who has a Confederate battle flag displayed on his house. When the two come into conflict during Black History Month, Lester wears a t-shirt which says "Proud White Trash". Another animated program, also connected with [[Seth MacFarlane]], as is ''The Cleveland Show'', is ''[[Family Guy]]''. In the episode "[[To Love and Die in Dixie]]" (season 3, episode 12, first broadcast November 15, 2001), the Griffin family is relocated to the South by the FBI, and Stewie is entranced by the sound of a banjo. After he plucks a string, he says that he feels "deliciously white trash" and that he wants a [[mullet (haircut)|mullet]]. Later in the episode, Stewie plays banjo with a bluegrass jug band – banjo, washtub bass, washboard, and jug – performing "My Fat Baby Loves to Eat". In the same year, in "[[Peter Griffin: Husband, Father... Brother?]]" (season 3, episode 14, first broadcast December 1, 2001), Cleveland Brown receives reparations from the family that enslaved his ancestors. Because they are now only "poor white trash", they gave what they can: a tray of [[Rice Krispie Treats]]. Ten years later, in "[[Amish Guy]]" (season 10, episode 7, first broadcast November 27, 2011), when told that the Griffin family's car trip to [[Columbus, Ohio]] to ride a roller-coaster is their vacation, the Stewie asks Brian the dog "Are we trash?", to which Brian responds "Kinda". While these self-identifications were written by Hollywood writers, their existence is an indication – as with the Dolly Parton and Bobbie Gentry examples above – that being "white trash" does not necessarily have to be a negative, and can at times be celebratory or merely a simple matter of identification; although since both ''The Cleveland Show'' and ''Family Guy'' are sitcoms, the circumstances must have been thought to have comic value as well. ===Black popular culture=== *Use of "white trash" epithets has been extensively reported in [[African American]] culture.<ref>[[William Julius Wilson|Wilson, William Julius]] in Cashmore, Ernest and Jennings, James eds. (2001) ''Racism: Essential Readings'' Thousand Oaks, California: Sage Publications. {{isbn|9780761971979}}. p.188</ref><ref>{{cite book|author=Roediger, David R.|date=1999|title=Black on White: Black Writers on What It Means to be White|pages=13, 123|location=New York|publisher=Schocken Books|isbn=9780805211146}}</ref> Some black authors have noted that blacks, when taunted by whites as "[[niggers]]", taunted back, calling them "white trash"<ref>{{cite book|author=Kolin, Philip C.|date=2007|title=Contemporary African American Women Playwrights|pages=29|location=New York|publisher=Routledge|isbn=9780415978262}}</ref> or "crackers". Black parents often teach their children that poor whites are "white trash".<ref>{{cite book|author1=Obiakor, Festus E.|author2=Ford, Bridgie Alexis|name-list-style=and|date=2002|title=Creating Successful Learning Environments for African-American Learners With Exceptionalities|pages=198|location=Thousand Oaks, California|publisher=Corwin Press|isbn=9780761945574}}</ref> The epithet appears in [[African American folktales|black folklore]].<ref>{{cite encyclopedia|author=Prahlad, Anand|date=2006|title=The Greenwood Encyclopedia of African American Folklore|volume=2|pages=966}}</ref> As an example, blacks who were slaves would, when out of earshot of whites that owned slaves, refer to harsh slave owners as a "low down" man, "lower than poor white trash", or "a brute, really".<ref>{{cite book|author=Nolen, Claude H.|date=2005|title=African American Southerners in Slavery, Civil War and Reconstruction|publisher=McFarland|pages=81|isbn=9780786424511}}</ref> *[[Zora Neale Hurston]]'s ''[[Seraph on the Suwanee]]'' (1948) explored images of "white trash" women. In 2000, Chuck Jackson argued in the ''[[African American Review]]'' that Hurston's meditation on abjection, waste, and the construction of class and gender identities among poor whites reflects the [[eugenics]] discourses of the 1920s.<ref>{{Cite journal|first=Chuck|last=Jackson|title=Waste and Whiteness: Zora Neale Hurston and the Politics of Eugenics |journal=African American Review|year=2000|volume=34|issue=4|pages=639–660|doi=10.2307/2901423|jstor=2901423}}</ref> ==See also== {{col-begin|width=75%}}{{col-break}} * [[List of ethnic slurs]] * [[Class prejudice]] * [[Clay eater]] * [[Cracker (term)|Cracker]] ** [[Florida cracker]] ** [[Georgia cracker]] * [[Eurotrash (term)]] {{col-break}} * [[Hillbilly]] * [[Okie]] * [[Peckerwood]] * [[Poor White]] * [[Redneck]] * [[Scalawag]] {{col-break}} * [[Stereotypes of white people in the United States]] * [[Trailer trash]] * [[Underclass]] * [[Whiteness studies]] * [[Yokel]] {{col-end}} ==References== '''Informational notes''' {{notelist}} '''Citations''' {{Reflist}} '''Bibliography''' {{refbegin}} * {{cite book |last=Cash |first=W. J. |author-link=W. J. Cash |date=1991 |orig-date=1941 |title=The Mind of the South| edition=50th anniversary |location=New York |publisher=Vintage |isbn=0-679-73647-6}} * {{cite web |last=Glossner | first=Jeffrey |title=Poor Whites in the Antebellum U.S. South (Topical Guide) |publisher=H-Slavery|url=https://networks.h-net.org/node/11465/pages/4372893/poor-whites-antebellum-us-south-topical-guide}} * {{cite book |last=Hartigan |first=John Jr. |editor1-last=Doane |editor1-first=A. W. |editor2-last=Bonilla-Silva |editor2-first=E.|name-list-style=and |title=White Out: The Continuing Significance of Racism |date=2003 |publisher=Routledge |location=New York |isbn=978-0-41-593582-1 |chapter-url=https://books.google.com/books?id=j8vK1cxWaaMC&q=%22white+trash%22 |chapter=Who are these white people?: 'Rednecks,' 'Hillbillies,' and 'White Trash' as marked racial subjects }} * {{cite book |last=Isenberg |first=Nancy |author-link=Nancy Isenberg |title=White Trash: The 400-Year Untold History of Class in America |date=2016 |publisher=Penguin |location=New York |isbn=978-0-14-312967-7 }} * {{cite book |last=Painter |first=Nell Irvin |author-link1=Nell Irvin Painter |title=The History of White People |url=https://archive.org/details/historyofwhitepe00pain |url-access=registration |date=2010 |publisher=W.W. Norton |location=New York |isbn=978-0-393-33974-1 }} * {{cite book |last=Wray |first=Matt |title=[[Not Quite White: White Trash and the Boundaries of Whiteness]] |date=2006 |publisher=[[Duke University Press]] |isbn=978-0-82-233882-6 }} * {{cite book| last=Wyatt-Brown | first=Bertram |author-link=Bertram Wyatt-Brown | orig-date = 1982 | date = 2007 | title = Southern Honor: Ethics and Behavior in the Old South | location = New York | publisher = Oxford University Press | isbn = 978-0-19-532517-1}} * {{cite book| last=Wyatt-Brown | first=Bertram |author-link=Bertram Wyatt-Brown | date = 2001 | title = The Shaping of Southern Culture: Honor, Grace, and War, 1760s-1880s | location = Chapel Hill, North Carolina | publisher = University of North Carolina Press | isbn = 978-0-8078-4912-5}} {{refend}} '''Further reading''' {{refbegin}} * {{cite book|author=Berger, Maurice|date=2000 |title= White Lies: Race and the Myths of Whiteness|isbn=0-374-52715-6}} * {{cite book | author= Flynt, Wayne |title= Dixie's Forgotten People: the South's Poor Whites |location=Bloomington, Indiana|publisher= Indiana University Press |year= 2004 |isbn= 978-0-253-34513-4}} * {{cite book|author=Goad, Jim |date=1998|title= The Redneck Manifesto: How Hillbillies Hicks and White Trash Became Americas Scapegoats |isbn=0-684-83864-8}} * {{cite book|author=Hartigan, John Jr. |date=2005|title= Odd Tribes: Toward a Cultural Analysis of White People|publisher=Duke University Press|isbn=0-8223-3597-2}} *{{Cite journal|first=Jessica|last=Hester|title=Progressivism, Suffragists and Constructions of Race: Evelyn Greenleaf Sutherland's 'Po' White Trash'|journal=Women's Writing|year=2008|volume=15|issue=1|pages=55–68|doi=10.1080/09699080701871443|s2cid=161502612}} * {{cite book|last=Rasmussen |first=Dana|title=Things White Trash People Like: The Stereotypes of America's Poor White Trash |url=https://books.google.com/books?id=brYmKQEACAAJ|year=2011|publisher=BiblioBazaar|isbn=9781241610449}} * Sullivan, Nell. "Academic Constructions of 'White Trash'" in {{cite book|editor-last1 = Adair | editor-first1 = Vivyan Campbell | editor-first2 = Sandra L. | editor-last2 = Dahlberg| name-list-style= and | date=2003 | title = Reclaiming Class: Women, Poverty, and the Promise of Higher Education in America | pages=53–66| location=Philadelphia | publisher = Temple University Press | isbn=1-59213-021-6}} * {{cite journal|author=Taylor, Kirstine |date= 2015|title=Untimely Subjects: White Trash and the Making of Racial Innocence in the Postwar South|journal= [[American Quarterly]] |volume=67|pages=55–79|doi= 10.1353/aq.2015.0014|s2cid= 145307795}} * {{cite book|editor1=Wray, Matt|editor2=Newitz, Annalee| name-list-style=and|date=1997|title=White Trash: Race and Class in America|location=New York|publisher=Routledge|isbn=0-415-91692-5}} {{refend}} ==External links== *{{cite web |last=Isenberg |first=Nancy |title=Excerpt from "White Trash" |publisher=Penguin Random House Canada |url=https://www.penguinrandomhouse.ca/books/313197/white-trash-by-nancy-isenberg/9780143129677/excerpt}} * Allison, Dorothy [http://www.historyisaweapon.com/defcon1/skinall.html "A Question of Class"] {{Navboxes |title=Articles and topics related to White trash |state=collapsed |list1= {{Ethnic slurs}} {{Socialclass}} {{White people}} {{Stereotypes in the United States}} }} [[Category:1820s neologisms]] [[Category:American phraseology]] [[Category:Pejorative terms for white people]] [[Category:Class-related slurs]] [[Category:Race and society]] [[Category:Stereotypes of rural people]] [[Category:Stereotypes of white Americans]] [[Category:Stereotypes of the working class]] [[Category:Social class in the United States]] [[Category:English phrases]]'
New page wikitext, after the edit (new_wikitext)'{{short description|American English slur for poor white people, especially in the American South}} {{Other uses}} {{Use American English|date=January 2023}} {{Use mdy dates|date=January 2023}} [[File:The 10,000 Hookworm Family.jpg|thumb|upright=1.5|alt=Outdoor scene of a man and woman seated on chairs in front of a group of ten children of varying ages, barefoot and wearing simple clothing|This poor white family from [[Alabama]] was presented in 1913 as "celebrities" because they had escaped the debilitating effects of [[hookworm disease]], which, along with [[pellagra]] was endemic among poor Southern whites due to poor sanitation and the phenomenon of "clay eating" or "dirt eating" ([[geophagia]]).]] '''White trash''' is a derogatory [[Racial slur|racial]] and [[Classism|class-related]] slur<ref name="Drinkard">{{cite book |last=Drinkard |first=Allyson |editor1-last=Coleman |editor1-first=M.J. |editor2-last=Ganong |editor2-first=L.H. |title=The Social History of the American Family: An Encyclopedia, Volume 3 |date=2014 |publisher=SAGE Publications |isbn=978-1-4522-8615-0 |pages=1452–3 |chapter='White Trash' |chapter-url=https://books.google.com/books?id=R3VpBAAAQBAJ&pg=PA1452 |quote=Simply put, people labeled as white trash are judged to be inappropriately different than 'normal whites.' The white trash slur probably originated in African American slave slang, but middle- and upperclass whites ultimately made it part of the American class structure, first as 'lubbers' then as 'crackers.'}}</ref><ref name="Newitz">{{Cite journal |last1=Newitz |first1=Annalee |last2=Wray |first2=Matthew | name-list-style= and|date=1996 |title=What is "White Trash"?: Stereotypes and Economic Conditions of Poor Whites in the U.S. |url=https://muse.jhu.edu/article/438717/summary |journal=Minnesota Review |volume=47 |issue=1 |pages=57–72 |issn=2157-4189 |url-access=subscription}}</ref> used in [[American English]] to refer to [[poor white]] people, especially in the rural areas of the [[southern United States]]. The label signifies a [[social class]] inside the white population and especially a degraded standard of living.<ref name="Donnella">{{cite web |url=https://www.npr.org/sections/codeswitch/2018/08/01/605084163/why-its-still-ok-to-trash-poor-white-people |title=Why Is It Still OK To 'Trash' Poor White People? |work=Code Switch |publisher=National Public Radio |location=Washington, D.C. |first=Leah |last=Donnella |date=August 1, 2018 |access-date=August 3, 2018 |archive-url=https://web.archive.org/web/20190525164550/https://www.npr.org/sections/codeswitch/2018/08/01/605084163/why-its-still-ok-to-trash-poor-white-people |archive-date=May 25, 2019 |url-status=live }}</ref> It is used as a way to separate the "noble and hardworking" "good poor" from the lazy, "undisciplined, ungrateful and disgusting" "bad poor". The use of the term provides middle- and upper-class whites a means of distancing themselves from the poverty and powerlessness of poor whites, who cannot enjoy those privileges, as well as a way to disown their perceived behavior.<ref name="Drinkard"/> The term has been adopted for people living on the fringes of the social order, who are seen as dangerous because they may be criminal, unpredictable, and without respect for political, legal, or moral authority.{{sfnp|Wray|2006|p=2}} While the term is mostly used pejoratively by urban and middle-class whites as a class signifier,{{sfnp|Hartigan|2003|pp=97, 105}} some white entertainers self-identify as "white trash", considering it a badge of honor, and celebrate the stereotypes and social marginalization of lower-class whiteness.<ref name="Drinkard" />{{sfnp|Hartigan|2003|p=107}}<ref name="Hernandez">{{cite book |last=Hernandez |first=Leandra H. |editor1-last=Slade |editor1-first=A.F. |editor2-last=Narro |editor2-first=A.J. |editor3-last=Buchanan |editor3-first=B.P. |title=Reality Television: Oddities of Culture |date=2014 |publisher=Lexington Books |isbn=978-0-73-918564-3 |page=[https://books.google.com/books?id=BEsJAwAAQBAJ&q=%22white+trash%22 27] |chapter='I was born this way': The performance and production of modern masculinity in A&E's Duck Dynasty}}</ref><ref name="Carroll">{{cite book |last1=Carroll |first1=Hamilton |title=Affirmative Reaction: New Formations of White Masculinity |date=2011 |publisher=[[Duke University Press]] |isbn=978-0-82-234948-8 |pages=[https://books.google.com/books?id=tkRM6TXi9u4C&q=%22white+trash%22 102–103]}}</ref> In common usage, "white trash" overlaps in meaning with "[[cracker (pejorative)|cracker]]", used of people in the backcountry of the Southern states; "[[hillbilly]]", regarding poor people from [[Appalachia]]; "[[Okie]]" regarding those with origins in Oklahoma; and "[[redneck]]", regarding rural origins, especially from the South.{{sfnp|Wray|2006|p=x}} The primary difference is that "redneck", "cracker", "Okie", and "hillbilly" emphasize that a person is poor and uneducated and comes from the backwoods with little awareness of and interaction with the modern world, while "white trash" – and the modern term "[[trailer trash]]" – emphasizes the person's supposed moral failings, without regard to the setting of their upbringing. While the other terms suggest rural origins, "white trash" and "trailer trash" may be urban or suburban as well.{{sfnp|Wray|2006|pp=79, 102}} Scholars from the late 19th to the early 21st century explored generations of families who were considered "disreputable", such as the [[Jukes family]] and the [[The Kallikak Family|Kallikak family]], both [[pseudonym]]s for real families.<ref>Rafter, Nicole Hahn (1988) ''White Trash: The Eugenic Family Studies, 1877-1919''</ref> {{toclimit|3}} ==Terminology== The expression "white trash" probably originated in the slang used by enslaved African Americans, in the early decades of the 1800s, and was quickly adopted by richer white people who used the term to stigmatize and separate themselves from the kind of whites they considered to be inferior<ref>{{Cite encyclopedia|year=2012|title=Hillbillies, Rednecks, Crackers and White Trash|encyclopedia=The New Encyclopedia of Southern Culture|publisher=Chapel Hill: [[University of North Carolina Press]]|url=https://digitalcommons.wku.edu/cgi/viewcontent.cgi?article=1007&context=history_fac_pubs|access-date=August 13, 2021|last=Harkins|first=Anthony|volume=20|pages=367–370|isbn=978-0-8078-7232-1}}</ref> and without honor, thus carrying on "the ancient prejudice against menials, swineherds, peddlers and beggars."{{sfnp|Wyatt-Brown|2007|p=46}} "Poor white trash", then, is the term applied to the "bad poor", not the romanticized "noble and hardworking" "good poor"<ref name="Drinkard" /> One word applied to such people was "tackeys" or "tackies".{{sfnp|Wyatt-Brown|2007|p=46}} According to the Oxford Dictionaries, it was once applied to horses of little or no value, then was transferred to ''people'' seen to have little or no value.<ref>[https://www.google.com/search?q=tacky+definition Google Search on "tacky definition"]</ref> There may have been an intermediate time when it was used to describe those who may have been wealthy but had no family roots or good breeding.<ref>[https://www.etymonline.com/word/tacky"tacky (adj. 2)] etymonline.com</ref> It now generally refers to anything that is cheap, shoddy, gaudy, seedy, or in bad taste.<ref>[https://www.merriam-webster.com/dictionary/tacky "tacky"] Merriam-Webster Online</ref> In ''White Trash: The 400-Year Untold History of Class in America'', historian [[Nancy Isenberg]] compiled a long, but hardly definitive, list of derisive names that have been used to refer to poor whites: {{blockquote|Waste people. Offscourings. Lubbers. Bogtrotters. Rascals. Rubbish. Squatters. Crackers. Clay-eaters. Tuckies. Mudsills. Scalawags. Briar hoppers. Hillbillies. Low-downers. White niggers. Degenerates. White trash. Rednecks. Trailer trash. Swamp people.{{sfnp|Isenberg|2016|p=320}}}} ===As a racial slur=== In the journal ''[[Critique of Anthropology]]'', J. Z. Wilson argues that the term "white trash" "stands as a form of racism",<ref>Wilson, J. Z. (December 2002) [https://www.researchgate.net/publication/296629947_Invisible_racism_-_The_language_and_ontology_of_%27White_Trash%27 "Invisible racism - The language and ontology of 'White Trash'"] ''[[Critique of Anthropology]]'' v.22 n.4 pp.387-401</ref> and Annalee Newitz and Matthew Wray, writing in ''[[The Minnesota Review]]'' consider it an instance of "Yoking a classist epithet to a racist one."<ref>Newitz, Annalee and Wray, Matthew (Fall 1996) [https://muse.jhu.edu/article/438717/summary "What is 'White Trash'?: Stereotypes and Economic Conditions of Poor Whites in the U.S."] ''[[The Minnesota Review]]'' n. 47, pp.57-72</ref> It is described as a "racial slur" by Lucas Lynch,<ref>Lynch, Lucas (September 12, 2018) [https://thesocietypages.org/clippings/2018/09/12/how-the-term-white-trash-reinforces-white-supremacy/ "How the Term 'White Trash' Reinforces White Supremacy"] ''[[The Society Pages]]''</ref> and filmmaker [[John Waters]] considered it the "last racist thing you can say and get away with."<ref>Lubrano, Alfred (May 22, 2017) [https://www.inquirer.com/philly/news/white-trash-n-word-trailer-park-eugenics.html "Is 'White Trash' finally taboo?"] ''[[The Philadelphia Inquirer]]''</ref><ref>Rodriguez, Gregory (June 10, 2008) [https://www.baltimoresun.com/news/bs-xpm-2008-06-10-0806090110-story.html "Why they bash 'white trash'"] ''[[The Baltimore Sun]]''</ref> In 2020, ''[[Reader's Digest]]'' included "white trash" on its list of "12 Everyday Expressions That Are Actually Racist".<ref>Helligar, Jeremy (June 17, 2020) [https://www.rd.com/list/everyday-expressions-that-are-racist/ "12 Everyday Expressions That Are Actually Racist"] ''[[Reader's Digest]]''</ref> ==Description and causes== ===Description=== Many poor whites in the 19th century South were only able to locate themselves on the worst possible land, since the best land had already been taken by the slaveholders, large and small. They lived and attempted to survive on ground that was sandy or swampy or covered in scrub pine and not suited for agriculture; for this, some became known as "sandhillers" and "pineys".{{sfnp|Isenberg|2016|p=146}} These "hard-scratch" inhabitants were seen to match their surroundings: they were "stony, stumpy, and shrubby, as the land they lived on."<ref>{{cite book|author=Burton, Warren|date=1839|title=White Slavery: A New Emancipation Cause Presented to the United States|location=Worcester, Massachusetts|pages=168–69|ref={{harvp|Isenberg|2016|p=146}}}}</ref> Many ended up in the mountains, at the time the first frontier of the country. After the Civil War, these people began to be referred to as "hillbillies".<ref name="Harkins">{{cite book|title=Hillbilly: A Cultural History of an American Icon|last=Harkins|first=Anthony|publisher=Oxford University Press|location=New York|edition=1st|date=November 20, 2003|isbn=978-0195146318|url=https://books.google.com/books?id=dtehLu1cissC}}</ref> In the popular imagination of the mid-19th century, "poor white trash" were a "curious" breed of degenerate, gaunt, haggard people who suffered from numerous physical and social defects. They were dirty, callow, ragged, cadaverous, leathery, and emaciated, and had feeble children with distended abdomens who were wrinkled and withered and looked aged beyond their physical years, so that even 10-year-olds' "countenances are stupid and heavy and they often become dropsical and loathsome to sight," according to a New Hampshire schoolteacher. The skin of a poor white Southerner had a "ghastly yellowish-white" tinge to it, like "yellow parchment", and was waxy looking, or they were so white they almost appeared to be [[albino]]s. The parents were listless and slothful, did not properly care for their children, and were addicted to alcohol. They were looked on with contempt by both upper-class [[Planter class|planters]] and [[Yeoman#Yeoman farmers|yeoman]] – the non-slave-owning [[smallholding|smallholders]].{{sfnp|Isenberg|2016|pp=136, 146, 151-52, 167, 170}} [[Harriet Beecher Stowe]] described a white trash woman and her children in ''[[Dred: A Tale of the Great Dismal Swamp]]'', published in 1856: {{blockquote |Crouched on a pile of dirty straw, sat a miserable haggard woman, with large, wild eyes, sunken cheeks, disheveled matted hair, and long, lean hands, like a bird's claws. At her skinny breast an emaciated infant was hanging, pushing, with its little skeleton hands, as if to force nourishment which nature no longer gave; and two scared-looking children, with features wasted and pinched blue with famine, were clinging to her gown. The whole group huddled together, drawing as far away as possible from the new comer {{sic}}, looking up with large, frightened eyes, like hunted wild animals.<ref>{{cite book|author=Stowe, Harriet Beecher|orig-date=1856|date=2000|title=[[Dred: A Tale of the Great Dismal Swamp]]|publisher=[[University of North Carolina Press]]|pages=105–06|ref={{harvp|Isenberg|2016|pp=148-49}}}}</ref>}} White Southerners of the period were used to equating coarse and disagreeable appearances with immoral thoughts and uncivil or criminal behavior: an evil countenance often meant a villainous character.{{sfnp|Wyatt-Brown|2007|pp=397-398}} In this way poor whites with unhealthy or ugly bodies – the result in large part of poor diets, lack of personal grooming, and a toxic environment – were condemned by the larger white community at first sight, with no thought given to investigating or ameliorating the conditions that were responsible for their appearances. The physical characteristics of white trash were thought to be completely genetic in nature, passed on, parents to children, from generation to generation, serving to separate poor whites from the Southern gentility and those yeomen who shared patrician values. Slavery apologist Daniel R. Hundley's 1860 book ''Social Relations in Our Southern States'' includes a chapter entitled "White Trash". He used the existence of poor whites with supposed "bad blood" to argue that genetics and not societal structure was the problem, and that therefore slavery was justified. He called white trash the "laziest two-legged animals that walk erect on the face of the Earth", describing their appearance as "lank, lean, angular, and bony, with ... sallow complexion, awkward manners, and a natural stupidity or dullness of intellect that almost surpasses belief."<ref name="auto"/> "Who ever yet knew a [[Godolphin (novel)|Godolphin]] [ideal man] that was sired by a miserable scrub?," asks Hundley as supposed proof for his theory, "or who ever yet saw an athletic, healthy human being, standing six feet in his stockings, who was the offspring of runtish forefathers or wheezy, asthmatic, or consumptive parents?"{{sfnp|Wyatt-Brown|2007|pp=46, 117|postscript=; see Hundley, Daniel R. (1999) [1860] [https://docsouth.unc.edu/southlit/hundley/hundley.html ''Social Relations in Our Southern States'']. p.251. Chapel Hill, North Carolina: Academic Affairs Library, University of North Carolina (digital edition)}} Hundley considered the white trash population to be morally inferior not only to other whites, but to the black slave population as well. His evaluation was seconded by Randolph Shotwell, a future [[Ku Klux Klan]] leader, who described them as "a distinct race of people ... thriftless, uneducated, unthinking beings, who live little better than negroes."<ref>Fitzgerald, Michael W. (2007) ''Splendid Failure: Postwar Reconstruction in the American South''. Chicago: Ivan R. Dee. {{isbn|978-1-56663-739-8}} pp.8-9</ref> [[W. J. Cash]] in ''[[The Mind of the South]]'' (1941) writes in his description of the mythical [[Old South]] that beneath the aristocratic Cavalier planters was perceived to be <blockquote>...a vague race lumped together indiscriminately as the poor whites – very often, in fact, as the "white-trash". These people belong in the main to a physically inferior type, having sprung for the most part from the convict servants, redemptioners, and debtors of old Virginia and Georgia, with a sprinkling of the most unsuccessful sort of European peasants and farm laborers and the dregs of the European town slums. And so, of course, the gulf between them and the master class was impassable, and their ideas and feeling did not enter into the make-up of he prevailing Southern civilization.{{sfnp|Cash|1991|pages=xlix-l}}</blockquote> Cash goes on to explain that those who arrived in the New World under these circumstances – at least early in the history of European settlement there – were as likely to end up in the planter class or as yeoman farmers as they were to become poor whites, as land, at first, was cheap and available, and hard work could pay off in a rise in economic and social status.{{sfnp|Cash|1991|pages=5-6}} But there were some who did not succeed, <blockquote>...the weakest element of the old backcountry population ... those who had been driven back [by the plantation system] to the red hills and the sandlands and the pine barrens and the swamps – to all the marginal lands of the South; those who, because of the poorness of the soil on which they dwelt or the great inaccessibility of markets, were, as a group, completely barred from escape or economic and social advance. They were the people to whom the term "cracker" properly applied – the "white-trash" and "po' bukra" ... [They exhibited] a distinctive physical character – a striking lankness of frame and slackness of muscle in association with a shambling gait, a boniness and misshapeness of head and feature, a peculiar swallow swartness, or alternatively a not less peculiar and a not less faded-out colorness of skin and hair.{{sfnp|Cash|1991|pages=23-24}}</blockquote> According to Cash, this physical appearance is not, for the most part, genetically determined, but is the result of the brutal circumstances in which this group had to survive.{{sfnp|Cash|1991|page=25}} ===Behavior=== In the mid-19th century South, even upper-class parents were extremely indulgent of their children, encouraging both boys and girls to be aggressive, even ferocious. They soon learned that they were expected to grab for what they wanted, wrestle with their siblings in front of their parents, disobey parental orders, make a racket with their toys, and physically attack visitors. Patrician girls would later be taught to be proper young ladies, but boys continued to be unrestrained, lest they become effeminate. These behaviors – which were also practiced by poorer whites to the extent their circumstances allowed – propelled young men into gambling, drinking, whoring and fighting, which "manly" behavior was more or less expected – but which their mothers carefully did not allow themselves to be aware of – and which was certainly preferred to effeminacy. This pattern of child-rearing was predominate in the backwoods, where it was not limited to the upper class, but could be found among yeoman and poor whites alike. For white trash, given this method of raising children, combined with violent folkways inherited from their English, Irish, and Scottish progenitors, it is not unremarkable that their culture should have been a violent one.{{sfnp|Wyatt-Brown|2007|pp=138-144, 166}}{{efn|According to [[Grady McWhiney]] in ''Cracker Culture: Celtic Ways in the Old South'', the majority of immigrants to the South in the 1800s came from Wales, Ireland, and Scotland, with those from Scotland coming in waves after every unsuccessful rebellion there. The immigrants were emotionally-driven lower-class "crackers" who maintained archaic clan structures, did not follow the [[Protestant work ethic]], valued comfort and hospitality, and had a sense of personal, familial, and clan honor that was easily provoked. While some of these immigrants were able to enter the Southern planter aristocracy, bringing their characteristics to the "cavaliers" in it, many were not able to elevate themselves and blended into the mass of poor Southern whites; thus these characteristics can also be found in that group.<ref>[[Wolfgang Schivelbusch|Schivelbusch, Wolfgang]] (2001) ''The Culture of Defeat: On National Trauma, Mourning, and Recovery''. New York: Picador. {{isbn|0-312-42319-5}} pp.49; 317 n.29; citing [[Grady McWhiney|McWhiney, Grady]] (1988) ''Cracker Culture: Celtic Ways in the Old South''. Tuscaloosa, Alabama: University of Alabama Press {{isbn|9780817303280}}</ref>}} The Southern style of child-rearing paralleled that of the Native Americans who were a constant presence in post-colonial America, especially in the backwoods areas.{{sfnp|Wyatt-Brown|2007|p=143}} Thus it is not unusual that another theory for the existence of the white trash population held that the degraded condition of poor white southerners was the result of their living in such close proximity to blacks and Native Americans. [[Samuel Stanhope Smith]], a minister and educator who was the seventh president of [[Princeton University|Princeton College]], wrote in 1810 that poor white southerners lived in "a state of absolute savagism," which caused them to resemble Indians in the color of their skin and their clothing, a belief that was endemic in the 18th and early 19th century. Smith saw them as a stumbling block in the evolution of mainstream American whites,{{sfnp|Painter|2010|pp=117–18}} a view that had previously been expressed by [[J. Hector St. John de Crèvecœur|Michel-Guillaume-Jean de Crèvecoeur]] in his 1782 book, ''[[Letters from an American Farmer]]''. Crèvecoeur, a French soldier-diplomat who resettled in the United States and changed his name to J. Hector St. John, considered poor white southerners to be "not ... a very pleasing spectacle" and inferior to the prototypical American he celebrated in his book, but still hopes that the effects of progress would improve the condition of these mongrelized, untamed, half-savage drunken people who exhibit "the most hideous parts of our society."{{sfnp|Painter|2010|pp=107–109}} In his classic study, ''[[Democracy in America]]'' (1835), French aristocrat [[Alexis de Tocqueville]] sees the state of poor white southerners as being one of the effects of the slave system. He describes them as ignorant, idle, prideful, self-indulgent, and weak, and writes about southern whites in general: {{blockquote |From birth, the southern American is invested with a kind of domestic dictatorship ... and the first habit he learns is that of effortless domination ... [which turns] the southern American into a haughty, hasty, irascible, violent man, passionate in his desires and irritated by obstacles. But he is easily discouraged if he fails to succeed at his first attempt.{{sfnp|Painter|2010|pp=126-27}}}} Restricted from holding political office due to property qualifications, their ability to vote at the mercy of the courts, which were controlled by the slave-holding planters, poor whites had few advocates within the political system or the dominant social hierarchy. Although many were tenant farmers or day laborers, other white trash people were forced to live as scavengers, thieves and vagrants. But all, employed or not, were socially ostracized by "proper" white society by being forced to use the back door when entering "proper" homes. Even slaves looked down on them: when poor whites came begging for food, the slaves called them "stray goats."{{sfnp|Isenberg|2016|pp=149–50}} Despite poor whites being looked down on by both the planters and the yeoman farmers, and their "rage" at being referred to as "white-trash", they, as a group, held the Blacks of the South in deep contempt. Cash writes that the slave system "bred [in common whites] a savage and ignoble hate for the Negro, which required only opportunity to break forth in relentless ferocity..."{{sfnp|Cash|1991|page=83}} Poor Southern whites in the 19th century could also casual about male sexual activity outside of marriage, sometimes exhibiting a moral informality that was only slightly suppressed by the rise of evangelical revivalism and increasing church discipline. This behavior was part of a roistering tradition that had roots in the British origins of the class, and differentiated white trash from both the yeoman class and landed gentry of the plantations, where church proscriptions and social inhibitions held sway, respectively.{{sfnp|Wyatt-Brown|2007|pp=298-298}} For poor white women, there was generally a double standard, and a girl who broke the code of chastity and bore a child outside of wedlock would usually be branded as "shameless" and was often subject to public humiliation. However, there were instances where this was not the case. In some deep backwoods of the mountains, a girl bearing a child before marriage was not shamed, as it was considered proof of the female's fecundity.{{sfnp|Wyatt-Brown|2007|pp=448-449}} These patterns of behavior, and the sexual casualness they imply, may have become a stereotype, but the perception nevertheless continued into the 20th century and remains an important part of the idea of how white trash people – such as "trailer trash" – behave. ===Political ramifications=== Northerners claimed that the existence of white trash was the result of the system of slavery in the South, while Southerners worried that these clearly inferior whites would upset the "natural" class system which held that all whites were superior to all other races, especially blacks. People of both regions expressed concern that if the number of white trash people increased significantly, they would threaten the Jeffersonian ideal of a population of educated white freemen as the basis of a robust American democracy.{{sfnp|Isenberg|2016|p=136}} For [[Ralph Waldo Emerson]], the [[transcendentalism|transcendentalist]] and pre-eminent American lecturer, writer and philosopher of the mid-nineteenth century, poor people of all kinds – including poor white Southerners – lived in poverty because of inherent traits in their nature. The poor were "ferried over the Atlantic & carted to America to ditch & to drudge, to make the land fertile ... and then to lie down prematurely to make a spot of greener grass..." These people Emerson referred to as "guano" were fated to inhabit the lowest niches of society, and he specifically excluded them from his definition of what an ''American'' was. Emerson's "American" was of [[Saxon]] heritage, descended from the Danes, Norsemen, Saxons, and Anglo-Saxons, known for their "excess of virility", their "beastly ferocity", and – at least in Emerson's eyes – their beauty. These were not traits that were shared by the poor white Southerners. Americans may have degenerated somewhat in comparison to their ancestors, one of the weakening effects of civilization, but they still maintained their superiority over other "races", and white Southerners of all kinds, but especially poor ones, were themselves inferior to their countrymen from New England and the north.{{sfnp|Painter|2010|pp=167–74, 186–87}} Some, such as [[Theodore Roosevelt]], saw poor "degenerate" whites – as well as the mass of immigrants from southern and eastern Europe (those from northern Europe having been accepted in the Anglo-Saxon white race) – as being a major part of the problem of "[[race suicide]]", the concept that poor whites and unwanted immigrants would eventually out-procreate those of the dominant and superior white "race", causing it to die out or be supplanted, to the detriment of the country.{{sfnp|Painter|2010|pp=250–53}} ==History== Beginning in the early 17th century, the [[City of London]] shipped their unwanted excess population, including vagrant children, to the American colonies – especially the [[Colony of Virginia]], the [[Province of Maryland]], and the [[Province of Pennsylvania]] – where they became not [[Apprenticeship|apprentices]], as the children had been told, but [[Indentured servitude|indentured servants]], working particularly in the fields, especially in Maryland and Tidewater Virginia. Even before the beginning of the [[Atlantic slave trade]] brought Africans to the [[Thirteen Colonies|British colonies]] in 1619, this influx of "transported" English, [[Welsh people|Welsh]], [[Scottish people|Scots]], and [[Irish people|Irish]] was a crucial part of the American workforce. The [[Virginia Company]] also imported boatloads of poor women to be sold as brides. The numbers of these all-but-slaves was significant: by the middle of the 17th century, at a time when the population of Virginia was 11,000, only 300 were Africans, who were outnumbered by English, Irish and Scots indentured servants. In [[New England]], one-fifth of the [[Puritans]] were indentured servants. More indentured servants were sent to the colonies as a result of [[List of Irish uprisings|insurrections in Ireland]]. [[Oliver Cromwell]] sent hundreds of [[Irish Catholics]] to British North America during the [[Irish Confederate Wars]] (1641–1653).{{sfnp|Painter|2010|pp=41–42}} In 1717, the [[Parliament of Great Britain]] passed the [[Transportation Act 1717]], which allowed for the [[penal transportation]] of tens of thousands of convicts to North America, in order to alleviate overcrowding in British prisons. By the time penal transportation ceased during the [[American Revolutionary War]] (1775–1783), some 50,000 people had been transported to the [[New World]] under the law. When the American market closed to them, the convicts were then [[Convicts in Australia|sent to Australia]]. In total, 300,000 to 400,000 people were shipped to the North American colonies as unfree laborers, between 1/2 and 2/3 of all white immigrants.{{sfnp|Painter|2010|pp=41–42}} The British conceived of the American colonies as a "wasteland", and a place to dump their [[underclass]].{{sfnp|Isenberg|2016|pp=xxvi-xxvii, 17-42}} The people they sent there were "waste people", the "scum and dregs" of society. The term "waste people" gave way to "squatters" and "crackers", used to describe the settlers who populated the [[American frontier|Western frontier]] of the United States and the backcountry of some southern states, but who did not have title to the land they settled on, and had little or no access to education or religious training.<ref name="Drinkard"/>{{sfnp|Isenberg|2016|pp=105–132}} "Cracker" was especially used in the South. These people – trappers, miners, and small farmers of the backwoods – brought with them the "customs, routines and beliefs" of the old country, orally-based ethics and morality which were recapitulated in their new environment. These included concepts of personal worthiness and honor, as well as the desire to protect the community from outside dangers by, for instance, the abhorrence for and prevention of race-mixing.{{sfnp|Wyatt-Brown|2007|pp=32-34}} The [[Brandeis University]] historian [[David Hackett Fischer]] makes a case for an enduring genetic basis for a "willingness to resort to violence" – citing especially the finding of high blood levels of [[testosterone]] – in the four main chapters of his book ''[[Albion's Seed]]''.<ref>Particularly the chapter "Borderlands to the Backcountry: The Flight from Middle Britain and Northern Ireland, 1717-1775"</ref> He proposes that a propensity of violence in the Mid-Atlantic, Southern and Western states is inheritable by genetic changes wrought over generations living in traditional herding societies in [[Northern England]], the [[Scottish Borders]], and Irish [[Border Region]]. He proposes that this propensity has been transferred to other ethnic groups by shared culture, whence it can be traced to different urban populations of the United States.<ref>[[David Hackett Fischer|Fischer, David Hackett]] (1989) ''[[Albion's Seed: Four British Folkways in America]]''. New York: [[Oxford University Press]]. {{ISBN|0-19-506905-6}}</ref>{{efn|In ''Attack and Die: Civil War Military Tactics and Southern Heritage'', [[Grady McWhiney]] and Perry D. Jamiesen analyze the military behavior of the Confederate Army by comparing it to that of the Celts of Europe and the British Isles, and conclude that the Confederate's over-aggressiveness coupled with a lack of tenacity, among other characteristics, is well-aligned with Celtic battle behavior throughout history. They believe that the Celtic-ness of the South was one of the factors which contributed to its losing the [[American Civil War|Civil War]].<ref>[[Grady McWhiney|McWhiney, Grady]] and Jamiesen, Perry D. (1982) ''Attack and Die: Civil War Military Tactics and Southern Heritage''. Tuscaloosa, Alabama: University of Alabama Press. pp.170-191. {{isbn|0-8173-0229-8}}</ref>}} Even before there was any scientific investigation into the roots of the poor white people of the South, social critic [[H. L. Mencken]], in his 1919 essay "Sahara of the Bozart", challenged the prevailing myth at the time that "poor white trash", and, indeed, most of the South's population, were primarily of Anglo-Saxon stock. Mencken wrot <blockquote>The chief strain down there, I believe, is Celtic rather than Saxon, particularly in the hill country French blood, too, shows itself here and there, and so does Spanish, and so does German. The last-named entered from the northward, by way of the limestone belt just east of the Alleghenies, Again, it is very likely that in some parts of the South a good many of the plebeian whites have more than a trace of Negro blood. Interbreeding under concubinage produced some very light half-breeds at an early day, and no doubt appreciable numbers of them went over into the white race by the simple process of changing their abode.<ref>[[H. L. Mencken|Mencken, H. L.]] (1919) [http://writing2.richmond.edu/jessid/eng423/restricted/mencken.pdf "Sahara of the Bozart"] in Cairns, Huntington, editor (1977) ''The American Scene: A Reader''. New York: Knopf. pp.157-168</ref>{{efn|According to historian [[Jack Temple Kirby]], Mencken was "woefully ignorant of even the basics of southern history", and was a "captive of the tradition that Old South society consisted only of planter aristocrats, slaves, and poor white trash."<ref>[[Jack Temple Kirby|Kirby, Jack Temple]] (1986) [1976] ''Media-Made Dixie: The South in the American Imagination''. Atlanta: University of Georgia Press. p.66. {{isbn|0-8203-0885-4}}</ref>}}</blockquote> ===Early 19th century=== The first use of "white trash" in print to describe the Southern poor white population occurred in 1821.{{sfnp|Isenberg|2016|p=135}} It came into common use in the 1830s as a pejorative used by the [[house slave]]s of "quality folk" against poor whites.{{sfnp|Wyatt-Brown|2001|p=13}} In 1833, [[Fanny Kemble]], an English actress visiting Georgia, noted in her journal: "The slaves themselves entertain the very highest contempt for white servants, whom they designate as 'poor white trash'".<ref>[[Fanny Kemble|Kemble, Fannie]] (1835) ''Journal''. p. 81</ref><ref>{{harvp|Wray|2006}} suggests that the term may have originated in the Baltimore-Washington area during the 1840s, when Irish and blacks were competing for the same jobs. ([https://books.google.com/books?id=LX0oi9tz2H8C&pg=PA41&lpg=PA42 pp. 42] {{Webarchive|url=https://web.archive.org/web/20160624092542/https://books.google.com/books?id=LX0oi9tz2H8C&pg=PA41&lpg=PA42 |date=June 24, 2016 }},[https://books.google.com/books?id=LX0oi9tz2H8C&pg=PA41&lpg=PA44 p.44] {{Webarchive|url=https://web.archive.org/web/20160610173508/https://books.google.com/books?id=LX0oi9tz2H8C&pg=PA41&lpg=PA44 |date=June 10, 2016 }}). The quote from Kemble is reprinted in [https://books.google.com/books?id=LX0oi9tz2H8C&pg=PA41&lpg=PA41 page 41] {{Webarchive|url=https://web.archive.org/web/20160611021531/https://books.google.com/books?id=LX0oi9tz2H8C&pg=PA41&lpg=PA41 |date=June 11, 2016 }} of the book.</ref> This term achieved widespread popularity in the 1850s,{{sfnp|Isenberg|2016|p=135}} and by 1855, it had passed into common usage by upper-class whites, and was common usage among all Southerners, regardless of race, throughout the rest of the 19th century.<ref>{{cite book |chapter=What is White Trash?|title=Whiteness: a Critical Reader |publisher=NYU Press |author1=Newitz, Annalee |author-link1=Annalee Newitz |author2=Wray, Matthew |editor=Hill, Mike | name-list-style= and |page=170 |date=July 1, 1997 |chapter-url=http://www4.ncsu.edu/~mseth2/com417s12/readings/NewitzWrayWhiteTrash.PDF}}</ref> In 1854, Harriet Beecher Stowe wrote the chapter "Poor White Trash" in her book ''[[A Key to Uncle Tom's Cabin]]''. Stowe wrote that slavery not only produces "degraded, miserable slaves", but also "a poor white population as degraded and brutal as ever existed in any of the most crowded districts of Europe." The [[plantation system]] forced those whites to struggle for subsistence, becoming an "inconceivably brutal" group resembling "some blind, savage monster, which, when aroused, tramples heedlessly over everything in its way." Beyond economic factors, Stowe traces the existence of this class to the shortage of schools and churches in their communities, and remarks that both blacks and whites in the area look down on these "poor white trash".{{sfnp|Wray|2006|pp=57–58}}<ref name="auto">{{cite web|url=https://southernstudies.olemiss.edu/study-the-south/revisiting-deliverance/|title=Revisiting Deliverance: The Sunbelt South, the 1970s Masculinity Crisis, and the Emergence of the Redneck Nightmare Genre|last=Machado|first=Isabel|publisher=Center for the Study of Southern Culture, University of Mississippi|date=June 19, 2017| access-date=March 5, 2019|archive-url=https://web.archive.org/web/20190306111541/https://southernstudies.olemiss.edu/study-the-south/revisiting-deliverance/|archive-date=March 6, 2019|url-status=live}}</ref> In Stowe's second novel ''Dred'', she describes the poor white inhabitants of the [[Great Dismal Swamp]], which formed much of the border between Virginia and North Carolina, as an ignorant, degenerate, and immoral class of people prone to criminality.{{sfnp|Isenberg|2016|p=137}} [[Hinton Rowan Helper]]'s extremely influential 1857 book ''[[The Impending Crisis of the South]]'' – which sold 140,000 copies and was considered to be the most important book of the 19th century by many people – describes the region's poor Caucasians as a class oppressed by the effects of slavery, a people of lesser physical stature who would be driven to extinction by the South's "cesspool of degradation and ignorance."<ref>Helper, Hinton Rowan (1968) [1857] ''[[The Impending Crisis of the South]]''. Cambridge, Massachusetts: Belknap Press; quoted in {{harvp|Isenberg|2016|p=137}}</ref> Historian Jeffrey Glossner of the University of Mississippi writes: {{blockquote|Continued work is needed to understand the material reality of the lives of poor whites and how they influenced surrounding social and political structures. Finding the ways in which their influence radiated through southern society can give us an image of the poor whites that is lost in the biased accounts handed down by elite contemporaries. The social and cultural history of this period, moreover, needs to be further integrated to disentangle image-making from social reality and show the place of poor whites in the South. ... While their voices are often unheard, we can gauge the broader importance of their presence through the social, political, and cultural developments of the period.<ref>Glossner, Jeffrey (July 12, 2019) [https://networks.h-net.org/node/11465/discussions/4297558/poor-whites-antebellum-us-south-topical-guide "Poor Whites in the Antebellum U.S. South (Topical Guide)"] {{Webarchive|url=https://web.archive.org/web/20190712192401/https://networks.h-net.org/node/11465/discussions/4297558/poor-whites-antebellum-us-south-topical-guide |date=2019-07-12 }}, H-Net</ref>}} ===During the Civil War=== During the [[American Civil War|Civil War]], the [[Confederate States of America|Confederacy]] instituted [[conscription]] to raise soldiers for its army, with all men between the ages of 18 and 35 being eligible to be drafted – later expanded to all men between 17 and 50. However, exemptions were numerous, including any slave-owner with more than 20 slaves, political officeholders, teachers, ministers and clerks, and men who worked in valuable trades. Left to be drafted, or to serve as paid substitutes, were poor white trash Southerners, who were looked down on as cannon fodder. Conscripts who failed to report for duty were hunted down by so-called "dog catchers". Poor southerners said that it was a "rich man's war", but "a poor man's fight." While upper-class Southern "cavalier" officers were granted frequent furloughs to return home, this was not the case with the ordinary private soldier, which led to an extremely high rate of desertion among this group, who put their families' well-being above the cause of the Confederacy, and thought of themselves as "Conditional Confederates." Deserters harassed soldiers, raided farms and stole food, and sometimes banded together in settlements, such as the "Free State of Jones" (formerly Jones County) in Mississippi; desertion was openly joked about. When found, deserters could be executed or humiliated by being put into chains.{{sfnp|Isenberg|2016|pp=159, 163–65}} Despite the war being fought to protect the right of the patrician elite of the South to own slaves, the planter class was reluctant to give up their cash crop, cotton, to grow the corn and grain needed by the Confederate armies and the civilian population. As a result, food shortages, exacerbated by [[inflation]] and hoarding of foodstuffs by the rich, caused the poor of the South to suffer greatly. This led to food riots of angry mobs of poor women who raided stores, warehouses, and depots looking for sustenance for their families. Both the male deserters and the female rioters put the lie to the myth of Confederate unity, and that the war was being fought for the rights of all white Southerners.{{sfnp|Isenberg|2016|pp=165–66}} Ideologically, the Confederacy claimed that the system of slavery in the South was superior to the class divisions of the North, because while the South devolved all its degrading labor onto what it saw as an inferior race, the black slaves, the North did so to its own "brothers in blood", the white working class. This the leaders and intellectuals of the Confederacy called "mudsill" democracy, and lauded the superiority of the pure-blooded Southern slave-owning "cavaliers" – who were worth five Northerners in a fight – over the sullied Anglo-Saxon upper class of the North.{{sfnp|Isenberg|2016|pp=157–60}} For its part, some of the military leaders of the North, especially Generals [[Ulysses S. Grant]] and [[William Tecumseh Sherman]], recognized that their fight was not only to liberate slaves, but also the poor white Southerners who were oppressed by the system of slavery. Thus they took steps to exploit the class divisions between the "white trash" population and plantation owners. An Army chaplain wrote in a letter to his wife after the Union [[siege of Petersburg|siege of Petersburg, Virginia]] that winning the war would not only result in the end of American slavery, but would also increase opportunities for "poor white trash." He said that the war would "knock off the shackles of millions of poor whites, whose bondage was really worse than that African." In these respects, the Civil War was to a certain extent a [[class conflict|class war]].{{sfnp|Isenberg|2016|pp=157–60, 172}} After the Civil War and his presidency, in 1879 during his world tour, Grant said that he had hoped that the war would have freed the "poor white class" of the South from "a bondage in some respects even worse than slavery. ... But they have been as much under the thumb of the slave holder as before the war."<ref>[[Ronald C. White|White, Ronald C.]] (2016) ''American Ulysses: A Life of Ulysses S. Grant''. New York: Random House, pp.608-609 {{isbn|978-0-8129-8125-4}}</ref> ===During Reconstruction=== After the war, President [[Andrew Johnson]]'s first idea for the [[Reconstruction Era|reconstruction of the South]] was not to take steps to create an egalitarian democracy. Instead, he envisioned what was essentially a "white trash republic", in which the aristocracy would maintain their property holdings and an amount of social power, but be disenfranchised until they could show their loyalty to the Union. The freed blacks would no longer be slaves, but would still be denied essential rights of citizenship and would make up the lowest rung on the social ladder. In between would be the poor white Southerner, the white trash, who while occupying a lesser social position, would essentially become the masters of the South, voting and occupying political offices, and maintaining a superior status to the free blacks and freed slaves. Emancipated from the inequities of the plantation system, poor white trash would become the bulwark of Johnson's rebuilding of the South and its restoration into the Union.{{sfnp|Isenberg|2016|pp=176–78}} Johnson's plan was never put into effect, and the [[Freedmen's Bureau]] – which was created in 1865, before President [[Abraham Lincoln]] was [[assassination of Abraham Lincoln|assassinated]] – was authorized to help "all refugees and all freedmen", black and white alike. The agency did this despite Johnson's basic lack of concern for the freed slaves the war had supposedly been fought over. But even though they provided relief to them, the Bureau did not accept Johnson's vision of poor whites as the loyal and honorable foundation of a reconstructed South. Northern journalists and other observers maintained that poor white trash, who were now destitute refugees, "beggars, dependents, houseless and homeless wanderers", were still victimized by poverty and vagrancy. They were "loafers" dressed in rags and covered in filth who did no work, but accepted government relief handouts. They were seen as only slightly more intelligent than blacks. One observer, James R. Gilmore, a cotton merchant and novelist who had traveled throughout the South, wrote the book ''Down in Tennessee'', published in 1864, in which he differentiated poor whites into two groups, "mean whites" and "common whites". While the former were thieves, loafers, and brutes, the latter were law-abiding citizens who were enterprising and productive. It was the "mean" minority who gave white trash their bad name and character.{{sfnp|Isenberg|2016|pp=177–80}} A number of commentators noted that poor white Southerners did not compare favorably to freed blacks, who were described as "capable, thrifty, and loyal to the Union." Marcus Sterling, a Freedmen's Bureau agent and a former Union officer, said that the "pitiable class of poor whites" were "the only class which seem almost unaffected by the [bureau's] great benevolence and its bold reform", while in contrast black freedmen had become "more settled, industrious and ambitious," eager to learn how to read and improve themselves. Sidney Andrews saw in blacks a "shrewd instinct for preservation" which poor whites did not have, and [[Whitelaw Reid]], a politician and newspaper editor from Ohio, thought that black children appeared eager to learn. ''[[Atlantic Monthly]]'' went so far as to suggest that government policy should switch from "disenfranchis[ing] the humble, quiet, hardworking Negro" and cease to provide help to the "worthless barbarian", the "ignorant, illiterate, and vicious" white trash population.{{sfnp|Isenberg|2016|pp=179–80}} So, during the Reconstruction Era, white trash were no longer seen simply as a freakish, degenerate breed who lived almost invisibly in the backcountry wilderness, the war had brought them out of the darkness into the mainstream of society, where they developed the reputation of being a dangerous class of criminals, vagrants and delinquents, lacking intelligence, unable to speak properly, the "Homo genus without the sapien", an evolutionary dead end in the [[Social Darwinism|Social Darwinist]] thinking of the time. Plus, they were immoral, breaking all social codes and sexual norms, engaging in [[incest]] and prostitution, pimping out family members, and producing numerous [[in-bred]] bastard children.{{sfnp|Isenberg|2016|pp=180–81}} ===Post-Reconstruction=== One of the responses of Southerners and Northern Democrats to Reconstruction was the invention of the myth of the "[[carpetbagger]]s", those Northern Republican scoundrels and adventurers who were said to have invaded the South to take advantage of its people, but less well known are those that were called "[[scalawag]]s", Southern whites who betrayed their race by supporting the Republican Party and Reconstruction. The scalawag, even if they came from a higher social class, was often described as having a "white trash heart". They were decried as "Black Republicans", and were accused of easily mingling with blacks, inviting them to dine in their homes, and inciting them by encouraging them to seek social equality. The Democrats retaliated with ''[[Autobiography of a Scalawag]]'', a parody of the standard "[[self-made man]]" story, in which a white trash southerner with no innate ambition is nevertheless raised to a position of middling power just by being in the right place at the right time, or by lying and cheating.{{sfnp|Isenberg|2016|pp=182–86}} After Reconstruction governments were "[[Redemptionists|Redeemed]]", and Southern states returned to "local control" – i.e. white supremacist rule – some Southern conservatives in power expressed their desire to "conserve" the Blacks, and many African Americans, having no real alternative, accepted their protection as their best available option. This exposed a class-based fracture in the Southern white population. The Governor of South Carolina, ex-Confederate General [[Wade Hampton III|Wade Hampton]], said that the "better class of whites" approved of this policy, but that "the lower whites are less favorable." A Black member of the Virginia Assembly in 1877 noted as such in a debate; it was reported by Democratic politician [[Jabez Lamar Monroe Curry]] that the Assemblyman said that "he and his race relied for the protection of their rights & liberties, not on the 'poor white trash' but on the 'well-raised' gentleman." in 1890, the editor of a Black newspaper editorialized that the demand in the South for "[[Jim Crow laws|Jim Crow" laws]] did not come from the "best people of the South", but from the "worst class of whites" in that region. {{sfnp|Woodward|1974|pp=49-50}} Around 1890, the term "redneck" began to be widely used for poor white southeers, especially those racist followers of the Democratic demagogues of the time. Rednecks were found working in the mills, living deep in the swamps, heckling at Republican rallies, and were even occasionally elected to be a state legislator. Such was the case with Guy Rencher, who claimed that "redneck" came from his own "long red neck".{{sfnp|Isenberg|2016|pp=187–90}} [[File:Typical native farmers.jpg|thumb|upright=0.9|Puerto Rico (circa 1899): "The farming class is about on a par with the poor darkies down South, and varies much even in race and color, ranging from Spanish white trash to full-blooded Ethiopians."]] ===The "New South"=== Beginning in the 1890s and continuing through the turn of the century, the "[[New South]]" movement introduced industrialization to the South, primarily in the form of hundreds of [[cotton mill]]s, which sprang up in practically every town, village or hamlet where there was a flow of water to provide energy to power the mill. The poor whites who had not already become [[sharecropper]]s or [[tenant farmer]]s on cotton plantations moved into housing provided by the mills, and every member of the family, down to children as young as 6, 7 or 8, worked at the mill, often from before dawn until after dark, for daily wages which were about half of those prevalent for similar work in the North. Deprived of sunlight, working on badly ventilated mill floors, eating a diet which was no better than they had consumed before becoming industrialized, the mill worker became a notable physical type: <blockquote>A dead white skin, a sunken chest, and stooping shoulders were the earmarks of the breed. Chinless faces, microcephalic foreheads, rabbit teeth, goggling dead-fish eyes, rickety limbs and stuented stunted bodies abounded – over and beyond the limits of their prevalence in the countryside. The women were characteristically stringy-haired and limp of breast at twenty, and shrunken hags at thirty of forty. And the incidence of tuberculosis, of insanity and epilepsy, and, above all, of [[pellagra]], the curious vitamin-deficiency disease which is nearly peculiar to the South, was increasing.{{sfnp|Cash|1991|page=200}}</blockquote> The societal organization of the mills was taken directly from that of the plantations, with the head of the mills replacing the planter as the master, and the mill providing for its workers housing – for which it charged rent – "[[company store]]s" – where goods could be bought and charged against future earnings, putting the worker eternally in the company's debt – even churches and schools – paying the wages of the parson and the teacher – for the mills stood in large part just outside already organized municipal boundaries. And the mill workers, as described above, attracted a new bevy of insulting and disdainful names, such as "lint-heads", "cotton-tails", "factory rats", and "cotton-mill trash".{{sfnp|Cash|1991|pages=201-202}} ===Eugenics=== {{main|Compulsory sterilization#United States}} Also around 1890, the [[American eugenics movement]] turned its attention to poor white trash. They were stigmatized as being feeble-minded and promiscuous, having incestuous and inter-racial sex, and abandoning or mistreating the children of those unions. Eugenicists campaigned successfully for laws that would allow rural whites fitting these descriptions to be involuntarily sterilized by the state, in order to "cleanse" society of faulty genetic heritages.<ref name="Drinkard"/> In 1907, [[Indiana]] passed the first eugenics-based [[compulsory sterilization]] law in the world. Thirty U.S. states would soon follow their lead.<ref>Lombardo, Paul A. ed. (2011) ''A Century of Eugenics in America: From the Indiana Experiment to the Human Genome Era''. Bloomington, Indiana: Indiana University Press. {{isbn|9780253222695}}. [https://books.google.com/books?id=FAB-6RzKAQIC&pg=PR9 p. ix]</ref><ref>Indiana Supreme Court Legal History Lecture Series, "Three Generations of Imbeciles are Enough:"Reflections on 100 Years of Eugenics in Indiana, at [http://www.in.gov/judiciary/citc/special/eugenics/index.html In.gov] {{webarchive|url=https://web.archive.org/web/20090813203713/http://www.in.gov/judiciary/citc/special/eugenics/index.html|date=August 13, 2009}}</ref> Although the law was overturned by the [[Indiana Supreme Court]] in 1921,<ref>[http://www.bioethics.iupui.edu/Eugenics/SMith%20vs%20Williams.pdf ''Williams v. Smith'', 131 NE 2 (Ind.), 1921, text at] {{webarchive|url=https://web.archive.org/web/20081001183035/http://www.bioethics.iupui.edu/Eugenics/SMith%20vs%20Williams.pdf|date=October 1, 2008}}</ref> in the 1927 case ''[[Buck v. Bell]]'', the [[Supreme Court of the United States|U.S. Supreme Court]] upheld the constitutionality of the [[Virginia Sterilization Act of 1924]], allowing for the [[compulsory sterilization]] of patients of state mental institutions.<ref>Larson, Edward J. (1996) ''Sex, Race, and Science: Eugenics in the Deep South''. pp.194-195. Baltimore; Maryland: Johns Hopkins University Press. {{ISBN|978-0-8018-5511-5}}; citing ''[[Buck v. Bell]]'' 274 U.S. 200, 205 (1927)</ref> ===The Depression=== [[File:Migrant Mother (LOC fsa.8b29516).jpg|thumb|right|upright=0.9|[[Dorothea Lange]]'s 1936 photograph of [[Florence Thompson]], a migrant worker in California during the [[Great Depression]], along with three of her children. The photo is known as ''[[Migrant Mother]]'']] The beginning of the 20th century brought no change of status for poor white southerners, especially after the onset of the [[Great Depression in the United States|Great Depression]]. The condition of this class was presented to the public in [[Margaret Bourke-White]]'s photographic series for ''[[Life (magazine)|Life]]'' magazine and the work of other photographers made for [[Roy Stryker]]'s Historical Section of the federal [[Resettlement Agency]]. Author [[James Agee]] wrote about them in his ground-breaking work ''[[Let Us Now Praise Famous Men]]'' (1941), as did [[Jonathan Daniels]] in ''A Southerner Discovers the South'' (1938).{{sfnp|Isenberg|2016|pp=206–230}} A number of [[Franklin D. Roosevelt]]'s [[New Deal]] agencies tried to help the rural poor to better themselves and to break through the social barriers of Southern society which held them back, reinstating the [[American Dream]] of upward mobility. Programs such as those of the [[Subsistence Homesteads Division]] of the [[United States Department of the Interior|Department of the Interior]]; its successor, the Resettlement Administration, whose express purpose was to help the poor in rural areas; and its replacement, the [[Farm Security Administration]] which aimed to break the cycle of [[tenant farming]] and [[sharecropping]] and help poor whites and blacks to own their own farms, and to initiate the creation of the communities necessary to support those farms. The agencies also provided services for migrant workers, such as the [[Arkies]] and [[Okies]], who had been devastated by the [[Dust Bowl]] – the condition of which was well-documented by photographer [[Dorothea Lange]] in ''An American Exodus'' (1939) – and been forced to take to the road, jamming all their belongings into Ford motorcars and heading west toward California.{{sfnp|Isenberg|2016|pp=206–230}} Important in the devising and running of these programs were politicians and bureaucrats such as [[Henry Cantwell Wallace|Henry Wallace]], the [[United States Secretary of Agriculture|Secretary of Agriculture]]; [[Milburn Lincoln Wilson]], the first head of the Subsistence Homesteads Division, who was a social scientist and an agricultural expert; and [[Rexford G. Tugwell]], a [[Columbia University]] economics professor who managed to be appointed the first head of the Resettlement Agency, despite refusing to present himself with a "homely, democratic manner" in his confirmation hearings. Tugwell understood that the status of tenant farmers would not change if they could not vote, so he campaigned against [[poll taxes|poll tax]], which prevented them voting, since they could not afford to pay it. His agency's goals were the four "R's": "retirement of bad land, relocation of rural poor, resettlement of the unemployed in suburban communities, and rehabilitation of farm families."{{sfnp|Isenberg|2016|pp=206–230}} Other individuals important in the fight to help the rural poor were [[Arthur Raper]], an expert on tenancy farming, whose study ''Preface to Peasantry'' (1936) explained why the south's system held back the region's poor and caused them to migrate; and [[Howard W. Odum|Howard Odum]], a [[University of North Carolina]] sociologist and psychologist who founded the journal ''[[Social Forces]]'', and worked closely with the Federal government. Odum wrote the 600-page masterwork ''Southern Regions of the United States'', which became a guidebook for the New Deal. Journalist [[Gerald W. Johnson (journalist)|Gerald W. Johnson]] translated Odum's ideas in the book into a popular volume, ''The Wasted Land''. It was Odum who, in 1938, mailed questionnaires to academics to determine their views on what "poor white" meant to them. The results were in many ways indistinguishable from the popular views of "white trash" that had been held for many decades, since the words that came back all indicated serious character flaws in poor whites: "purposeless, hand to mouth, lazy, unambitious, no account, no desire to improve themselves, inertia", but, most often, "shiftless". Despite the passage of time, poor whites were still seen as white trash, a breed apart, a class partway between blacks and whites, whose shiftless ways may have even originated from their proximity to blacks.{{sfnp|Isenberg|2016|pp=206–230}} ==="Trailer trash"=== [[Caravan (trailer)|Trailers]] got their start in the 1930s, and their use proliferated during the housing shortage of [[World War II]], when the Federal government used as many as 30,000 of them to house defense workers, soldiers and sailors throughout the country, but especially around areas with a large military or defense presence, such as [[Mobile, Alabama]] and [[Pascagoula, Mississippi]]. In her book ''Journey Through Chaos'', reporter [[Agnes E. Meyer|Agnes Meyer]] of ''[[The Washington Post]]'' travelled throughout the country, reporting on the condition of the "neglected rural areas", and described the people who lived in the trailers, tents, and shacks in such areas as malnourished, unable to read or write, and generally ragged. The workers who came to Mobile and Pascagoula to work in the shipyards there were from the backwoods of the South, "subnormal swamp and mountain folk" whom the locals described as "vermin"; elsewhere, they were called "squatters". They were accused of having loose morals, high illegitimacy rates, and of allowing [[prostitution]] to thrive in their "Hillbilly Havens". The trailers themselves – sometimes purchased second- or third-hand – were often unsightly, unsanitary, and dilapidated, causing communities to zone them away from the more desirable areas, which meant away from schools, stores, and other necessary facilities, often literally on the other side of the railroad tracks.{{sfnp|Isenberg|2016|pp=240–247}} In the mid-20th century, poor whites who could not afford to buy suburban-style [[tract housing]] began to purchase mobile homes, which were not only cheaper, but which could be easily relocated if work in one location ran out. These – sometimes by choice and sometimes through local [[zoning laws]] – gathered in trailer camps, and the people who lived in them became known as "[[trailer trash]]". Despite many of them having jobs, albeit sometimes itinerant ones, the character flaws that had been perceived in poor white trash in the past were transferred to so-called "trailer trash", and trailer camps or parks were seen as being inhabited by retired persons, migrant workers, and, generally, the poor. By 1968, a survey found that only 13% of those who owned and lived in mobile homes had [[White-collar worker|white collar]] jobs.{{sfnp|Isenberg|2016|pp=240–247}}{{clear left}} ==Outlook== According to sociologist Allyson Drinkard, writing in ''The Social History of the American Family'', to be considered "white trash" in modern American society is different from simply being poor and white. The term {{blockquote|...conjures up images of trailer parks, cars on blocks, drug and alcohol abuse, family violence, neglected children, stupid adults, fist fighting, loud and abrasive language, poor dental and physical health, garishness, promiscuous women, rebel flag regalia, incest, and inbreeding.<ref name="Drinkard"/>}} Drinkard writes that as economic inequality continues to grow in the United States, the number of poor white people in both rural and urban areas will continue to grow. At the same time, as white privilege declines in general and minorities continue to hold a growing percentage of jobs in a declining job market, the poor white segment of the population will continue to be caught in the paradox of being a part of a privileged class, but without being able to benefit from their supposed privilege. Being white will no longer enable them to get and hold a good job, or to earn a suitable income. Poor white people, like other oppressed minorities, are born trapped in poverty, and – again, like other minorities – are blamed for their predicament, and for not being able to "raise themselves" out of their social conditions and economic status. Meanwhile, upper- and middle-class whites will continue to label them as "white trash" in order to solidify their feeling of superiority by making sure that "white trash" people are seen as outsiders.<ref name="Drinkard" /> Historian Nancy Isenberg, author of ''White Trash: The 400-Year Untold Story of Class in America'', says that {{blockquote|White trash is a central, if disturbing, thread in our national narrative. The very existence of such people – both in their visibility and invisibilty – is proof that American society obsesses over the mutable labels we give to the neighbors we wish not to notice. "They are not who we are." But they are who we are and have been a fundamental part of our history, whether we like it or not.{{sfnp|Isenberg|2016|p=321}}}} ==In popular culture== ===White popular culture=== *American pop culture connects being a white, poor, rural man to both drinking and violence.<ref>Eastman, Jason T. and Schrock, Douglas P. (2008) [https://www.jstor.org/stable/41675366 "Southern Rock Musicians' Construction of White Trash"] {{Webarchive|url=https://web.archive.org/web/20181204220047/https://www.jstor.org/stable/41675366 |date=December 4, 2018 }}, ''Race, Gender & Class'', v.15, n.1/2, pp.205-219</ref> *In 1900, [[Evelyn Greenleaf Sutherland]]'s play ''Po' White Trash'', explored the complicated cultural tensions and social and racial status of poor whites in the post-Reconstruction South.<ref>{{Cite journal|first=Jessica|last=Hester|title=Progressivism, Suffragists and Constructions of Race: Evelyn Greenleaf Sutherland's 'Po' White Trash'|journal=Women's Writing | year=2008 | volume=15 | issue=1 |pages=55–68 | doi=10.1080/09699080701871443 | s2cid=161502612}}</ref> In [[O Henry]]'s short story "Shoes" (c.1907), the protagonist, John De Graffenreid Atwood from Alabama, languishing in Mexico as an American consul, refers to a former adversary, Pink Dawson, as "Poor white trash", although he does admit that Dawson "[h]ad five hundred acres of farming land ..." Such a sizable landholding would, of course, disqualify Dawson from actually being "poor white trash", so Atwood's statement must have been an insult and not a description.<ref>[[O. Henry|Henry, O.]] (c.1907) [https://americanliterature.com/author/o-henry/short-story/shoes "Shoes"] AmericanLiterature.com</ref> [[George Bernard Shaw]] uses the term in his 1909 play ''[[The Shewing-Up of Blanco Posnet]]'', set in the wild American west. The prostitute Feemy says to Blanco "I'll hang you, you dirty horse-thief; or not a man in this camp will ever get a word or a look from me again. You're just trash: that's what you are. White trash." *Ernest Matthew Mickler's ''White Trash Cooking'' (1986), based on the cooking of rural white Southerners, enjoyed an unanticipated rise to popularity.<ref name="McDowell">{{cite news |last=McDowell |first=Edwin |title=Popular Cookbook Celebrates Down-Home Fare |newspaper=The New York Times |date=September 22, 1986 |url=https://www.nytimes.com/1986/09/22/arts/popular-cookbook-celebrates-down-home-fare.html |access-date=March 4, 2019 |archive-url=https://web.archive.org/web/20190306050738/https://www.nytimes.com/1986/09/22/arts/popular-cookbook-celebrates-down-home-fare.html |archive-date=March 6, 2019 |url-status=live }}</ref><ref>{{cite journal|author=Edge, John T.|date=2007|title=White Trash Cooking, Twenty Years Later|journal=Southern Quarterly|volume=44|issue=2|pages=88–94}}</ref><ref name="Smith 2004">{{cite journal |last1=Smith |first1=Dina |title=Cultural Studies' Misfit: White Trash Studies |journal=The Mississippi Quarterly |date=2004 |volume=57 |issue=3 |pages=369–388 |issn=0026-637X |jstor=26466979 }}</ref><ref>{{cite web|author=Edge, John T.|url=http://www.oxfordamericanmag.com/content.cfm?ArticleID=46&Entry=Extras|title=Let Us Now Praise Fabulous Cooks: From the Florida swamps, a cookbook that turned a slur into a badge of honor|date=September 9, 2006|website=Oxford American|access-date=March 5, 2019|archive-url=https://web.archive.org/web/20060909171549/http://www.oxfordamericanmag.com/content.cfm?ArticleID=46&Entry=Extras|archive-date=September 9, 2006}}</ref> Sherrie A. Inness writes that authors such as Mickler use humor to convey the experience of living on the margins of white society, and to expand the definition of American culinary history beyond upper-class traditions based on European cooking.<ref>{{cite book |last1=Inness |first1=Sherrie A. |title=Secret Ingredients: Race, Gender, and Class at the Dinner Table |date=2005 |publisher=Palgrave Macmillan |location=New York |isbn=978-1-34-953164-6 |page=147 |url=https://books.google.com/books?id=TvfFAAAAQBAJ&q=%22white+trash+cooking%22 |language=en |access-date=May 4, 2019 |archive-url=https://web.archive.org/web/20190504041610/https://books.google.com/books/about/Secret_Ingredients.html%3Fid%3DTvfFAAAAQBAJ%26q%3D%2522white%2Btrash%2Bcooking%2522 |archive-date=May 4, 2019 |url-status=live }}</ref> *By the 1980s, fiction was being published by Southern authors who identified as having redneck or white trash origins, such as [[Harry Crews]], [[Dorothy Allison]], Larry Brown, and Tim McLaurin.<ref>Bledsoe, Erik (2000) [http://muse.jhu.edu/journals/southern_cultures/summary/v006/6.1.bledsoe.html "The Rise of Southern Redneck and White Trash Writers"] {{Webarchive|url=https://web.archive.org/web/20150714100236/http://muse.jhu.edu/journals/southern_cultures/summary/v006/6.1.bledsoe.html |date=July 14, 2015 }}, ''Southern Cultures'' 6#1 pp. 68–90</ref> Autobiographies sometimes mention white trash origins. Gay rights activist [[Amber L. Hollibaugh]] wrote, "I grew up a [[mixed-race]], white-trash girl in a country that considered me dangerous, corrupt, fascinating, exotic. I responded to the challenge by becoming that alarming, hazardous, sexually disruptive woman."<ref>{{cite book|author=Hollibaugh, Amber L.|title=My Dangerous Desires: A Queer Girl Dreaming Her Way Home|url=https://archive.org/details/mydangerousdesir00holl|url-access=registration|year= 2000|publisher=Duke University Press|pages=[https://archive.org/details/mydangerousdesir00holl/page/12 12], 209|isbn=978-0822326199}}</ref> *[[Dolly Parton]] regularly referred to herself as white trash telling ''[[Southern Living]]'' <blockquote>White trash! I am. People always say, 'Aren't you insulted when people call you white trash?' I say, 'Well it depends on who's calling me white trash and how they mean it.' But we really were, to some degree. Because when you're that poor and you're not educated, you fall in those categories.<ref>{{cite web|author=Staff|url=https://m.news24.com/You/Archive/dolly-parton-thinks-shes-white-trash-20170728|title=Dolly Parton thinks she's 'white trash'!|date=September 12, 2014|website=News24|access-date=March 5, 2019|archive-url=https://web.archive.org/web/20190306043849/https://m.news24.com/You/Archive/dolly-parton-thinks-shes-white-trash-20170728|archive-date=March 6, 2019|url-status=live}}</ref></blockquote> :Talking about her fame, Parton said "There’s nothing like white trash at the White House!"<ref>{{cite web|author=Frank, Alex|url=https://pitchfork.com/thepitch/1325-dolly-parton-is-for-everyone/amp/|title=Dolly Parton Is for Everyone|website=[[Pitchfork (website)|Pitchfork]]|date=October 20, 2016|access-date=March 5, 2019|archive-url=https://web.archive.org/web/20190306043444/https://pitchfork.com/thepitch/1325-dolly-parton-is-for-everyone/amp/|archive-date=March 6, 2019|url-status=live}}</ref><ref>{{cite web|author=Hoppe, Graham|date=Spring 2017|url=http://www.southerncultures.org/article/icon-identity-dolly-partons-hillbilly-appeal/|title=Icon and Identity: Dolly Parton's Hillbilly Appeal|website=Southern Cultures|access-date=March 5, 2019|archive-url=https://web.archive.org/web/20190306050541/http://www.southerncultures.org/article/icon-identity-dolly-partons-hillbilly-appeal/|archive-date=March 6, 2019|url-status=live}}</ref> She cheerfully told ''[[Rolling Stone]]'' she will always remain "a white-trash person".<ref>{{cite magazine|url=https://www.rollingstone.com/music/music-news/interview-dolly-parton-2-237948/|author=Dunn, Jancee|title=Interview: Dolly Parton|date=October 30, 2003|magazine=[[Rolling Stone]]|access-date=March 5, 2019|archive-url=https://web.archive.org/web/20190306044651/https://www.rollingstone.com/music/music-news/interview-dolly-parton-2-237948/|archive-date=March 6, 2019|url-status=live}}</ref> *President [[Jimmy Carter]] quoted a supporter who called him "white trash made good".<ref>{{cite news|author=Lozada, Carlos|url=https://www.washingtonpost.com/news/book-party/wp/2016/06/23/a-cultural-and-political-history-of-white-trash-america/|title='White Trash' - a cultural and political history of an American underclass|newspaper=[[The Washington Post]]|date=June 23, 2016|access-date=March 5, 2019|archive-url=https://web.archive.org/web/20190306044902/https://www.washingtonpost.com/news/book-party/wp/2016/06/23/a-cultural-and-political-history-of-white-trash-america/|archive-date=March 6, 2019|url-status=live}}</ref> In his 2001 biography ''An Hour Before Daylight: Memories of a Rural Boyhood'', Carter wrote about poor white people in the 1920s and 1930s rural Georgia "For those who were lazy or dishonest, or had repulsive personal habits, 'white trash' was a greater insult than any epithet based on race."<ref>{{cite web|url=https://prospect.org/article/books-review|title=Books in Review|first=Wen|last=Stephenson|date=September 16, 2002|access-date=March 5, 2019|via=American Prospect|archive-url=https://web.archive.org/web/20190306042734/https://prospect.org/article/books-review|archive-date=March 6, 2019|url-status=live}}</ref> ''[[People (magazine)|People]]'' magazine lampooned a book on Carter as a "Southern white trash novel".<ref>{{cite news|url=https://people.com/archive/picks-and-pans-review-dasher-the-roots-and-the-rising-of-jimmy-carter-vol-9-no-14/|author=Staff|title=Picks and Pans Review: Dasher: the Roots and the Rising of Jimmy Carter|date=April 10, 1978|website=[[People (magazine)|People]]|access-date=March 5, 2019|archive-url=https://web.archive.org/web/20190306044644/https://people.com/archive/picks-and-pans-review-dasher-the-roots-and-the-rising-of-jimmy-carter-vol-9-no-14/|archive-date=March 6, 2019|url-status=live}}</ref> *In 2006, country music star [[Toby Keith]] released an album called ''[[White Trash with Money]]'', which reached platinum sales levels.<ref>Staff (June 27, 2006) [https://www.cmt.com/news/ddwmgh/toby-keiths-white-trash-with-money-certified-platinum "Toby Keith's 'White Trash With Money' Certified Platinum"] [[CMT.com]]</ref> *An, earlier example of self-identification is the 1969 song "[[Fancy (Bobbie Gentry song)|Fancy]]" which was written and recorded by singer [[Bobbie Gentry]]. In the song, which was in part inspired by Gentry's own life, Gentry describes the narrator's impoverished childhood as having been "born just plain white trash", a beginning which leads her into prostitution to escape from the cycle of poverty.<ref>{{Cite web|last=Sawyer|first=Bobbie Jean|date=2020-12-29|title='Fancy': The Story Behind Bobbie Gentry and Reba McEntire's Southern Rags to Riches Tale|url=https://www.wideopencountry.com/fancy-reba-mcentire/|access-date=2021-08-17|website=Wide Open Country|language=en-US}}</ref> *In a number of instances, characters in television programs have self-identified as "white trash." For instance in the "Brown History Month" episode of the animated television series ''[[The Cleveland Show]]'' (season 1, episode 19, first broadcast on May 10, 2010), the protagonist, Cleveland Brown, a black man (who is voiced by a white actor), lives next door to Lester Krinklesac, a white man (voiced by a black actor), who has a Confederate battle flag displayed on his house. When the two come into conflict during Black History Month, Lester wears a t-shirt which says "Proud White Trash". Another animated program, also connected with [[Seth MacFarlane]], as is ''The Cleveland Show'', is ''[[Family Guy]]''. In the episode "[[To Love and Die in Dixie]]" (season 3, episode 12, first broadcast November 15, 2001), the Griffin family is relocated to the South by the FBI, and Stewie is entranced by the sound of a banjo. After he plucks a string, he says that he feels "deliciously white trash" and that he wants a [[mullet (haircut)|mullet]]. Later in the episode, Stewie plays banjo with a bluegrass jug band – banjo, washtub bass, washboard, and jug – performing "My Fat Baby Loves to Eat". In the same year, in "[[Peter Griffin: Husband, Father... Brother?]]" (season 3, episode 14, first broadcast December 1, 2001), Cleveland Brown receives reparations from the family that enslaved his ancestors. Because they are now only "poor white trash", they gave what they can: a tray of [[Rice Krispie Treats]]. Ten years later, in "[[Amish Guy]]" (season 10, episode 7, first broadcast November 27, 2011), when told that the Griffin family's car trip to [[Columbus, Ohio]] to ride a roller-coaster is their vacation, the Stewie asks Brian the dog "Are we trash?", to which Brian responds "Kinda". While these self-identifications were written by Hollywood writers, their existence is an indication – as with the Dolly Parton and Bobbie Gentry examples above – that being "white trash" does not necessarily have to be a negative, and can at times be celebratory or merely a simple matter of identification; although since both ''The Cleveland Show'' and ''Family Guy'' are sitcoms, the circumstances must have been thought to have comic value as well. ===Black popular culture=== *Use of "white trash" epithets has been extensively reported in [[African American]] culture.<ref>[[William Julius Wilson|Wilson, William Julius]] in Cashmore, Ernest and Jennings, James eds. (2001) ''Racism: Essential Readings'' Thousand Oaks, California: Sage Publications. {{isbn|9780761971979}}. p.188</ref><ref>{{cite book|author=Roediger, David R.|date=1999|title=Black on White: Black Writers on What It Means to be White|pages=13, 123|location=New York|publisher=Schocken Books|isbn=9780805211146}}</ref> Some black authors have noted that blacks, when taunted by whites as "[[niggers]]", taunted back, calling them "white trash"<ref>{{cite book|author=Kolin, Philip C.|date=2007|title=Contemporary African American Women Playwrights|pages=29|location=New York|publisher=Routledge|isbn=9780415978262}}</ref> or "crackers". Black parents often teach their children that poor whites are "white trash".<ref>{{cite book|author1=Obiakor, Festus E.|author2=Ford, Bridgie Alexis|name-list-style=and|date=2002|title=Creating Successful Learning Environments for African-American Learners With Exceptionalities|pages=198|location=Thousand Oaks, California|publisher=Corwin Press|isbn=9780761945574}}</ref> The epithet appears in [[African American folktales|black folklore]].<ref>{{cite encyclopedia|author=Prahlad, Anand|date=2006|title=The Greenwood Encyclopedia of African American Folklore|volume=2|pages=966}}</ref> As an example, blacks who were slaves would, when out of earshot of whites that owned slaves, refer to harsh slave owners as a "low down" man, "lower than poor white trash", or "a brute, really".<ref>{{cite book|author=Nolen, Claude H.|date=2005|title=African American Southerners in Slavery, Civil War and Reconstruction|publisher=McFarland|pages=81|isbn=9780786424511}}</ref> *[[Zora Neale Hurston]]'s ''[[Seraph on the Suwanee]]'' (1948) explored images of "white trash" women. In 2000, Chuck Jackson argued in the ''[[African American Review]]'' that Hurston's meditation on abjection, waste, and the construction of class and gender identities among poor whites reflects the [[eugenics]] discourses of the 1920s.<ref>{{Cite journal|first=Chuck|last=Jackson|title=Waste and Whiteness: Zora Neale Hurston and the Politics of Eugenics |journal=African American Review|year=2000|volume=34|issue=4|pages=639–660|doi=10.2307/2901423|jstor=2901423}}</ref> ==See also== {{col-begin|width=75%}}{{col-break}} * [[List of ethnic slurs]] * [[Class prejudice]] * [[Clay eater]] * [[Cracker (term)|Cracker]] ** [[Florida cracker]] ** [[Georgia cracker]] * [[Eurotrash (term)]] {{col-break}} * [[Hillbilly]] * [[Okie]] * [[Peckerwood]] * [[Poor White]] * [[Redneck]] * [[Scalawag]] {{col-break}} * [[Stereotypes of white people in the United States]] * [[Trailer trash]] * [[Underclass]] * [[Whiteness studies]] * [[Yokel]] {{col-end}} ==References== '''Informational notes''' {{notelist}} '''Citations''' {{Reflist}} '''Bibliography''' {{refbegin}} * {{cite book |last=Cash |first=W. J. |author-link=W. J. Cash |date=1991 |orig-date=1941 |title=The Mind of the South| edition=50th anniversary |location=New York |publisher=Vintage |isbn=0-679-73647-6}} * {{cite web |last=Glossner | first=Jeffrey |title=Poor Whites in the Antebellum U.S. South (Topical Guide) |publisher=H-Slavery|url=https://networks.h-net.org/node/11465/pages/4372893/poor-whites-antebellum-us-south-topical-guide}} * {{cite book |last=Hartigan |first=John Jr. |editor1-last=Doane |editor1-first=A. W. |editor2-last=Bonilla-Silva |editor2-first=E.|name-list-style=and |title=White Out: The Continuing Significance of Racism |date=2003 |publisher=Routledge |location=New York |isbn=978-0-41-593582-1 |chapter-url=https://books.google.com/books?id=j8vK1cxWaaMC&q=%22white+trash%22 |chapter=Who are these white people?: 'Rednecks,' 'Hillbillies,' and 'White Trash' as marked racial subjects }} * {{cite book |last=Isenberg |first=Nancy |author-link=Nancy Isenberg |title=White Trash: The 400-Year Untold History of Class in America |date=2016 |publisher=Penguin |location=New York |isbn=978-0-14-312967-7 }} * {{cite book |last=Painter |first=Nell Irvin |author-link1=Nell Irvin Painter |title=The History of White People |url=https://archive.org/details/historyofwhitepe00pain |url-access=registration |date=2010 |publisher=W.W. Norton |location=New York |isbn=978-0-393-33974-1 }} * {{cite book |last=Wray |first=Matt |title=[[Not Quite White: White Trash and the Boundaries of Whiteness]] |date=2006 |publisher=[[Duke University Press]] |isbn=978-0-82-233882-6 }} * {{cite book| last=Wyatt-Brown | first=Bertram |author-link=Bertram Wyatt-Brown | orig-date = 1982 | date = 2007 | title = Southern Honor: Ethics and Behavior in the Old South | location = New York | publisher = Oxford University Press | isbn = 978-0-19-532517-1}} * {{cite book| last=Wyatt-Brown | first=Bertram |author-link=Bertram Wyatt-Brown | date = 2001 | title = The Shaping of Southern Culture: Honor, Grace, and War, 1760s-1880s | location = Chapel Hill, North Carolina | publisher = University of North Carolina Press | isbn = 978-0-8078-4912-5}} {{refend}} '''Further reading''' {{refbegin}} * {{cite book|author=Berger, Maurice|date=2000 |title= White Lies: Race and the Myths of Whiteness|isbn=0-374-52715-6}} * {{cite book | author= Flynt, Wayne |title= Dixie's Forgotten People: the South's Poor Whites |location=Bloomington, Indiana|publisher= Indiana University Press |year= 2004 |isbn= 978-0-253-34513-4}} * {{cite book|author=Goad, Jim |date=1998|title= The Redneck Manifesto: How Hillbillies Hicks and White Trash Became Americas Scapegoats |isbn=0-684-83864-8}} * {{cite book|author=Hartigan, John Jr. |date=2005|title= Odd Tribes: Toward a Cultural Analysis of White People|publisher=Duke University Press|isbn=0-8223-3597-2}} *{{Cite journal|first=Jessica|last=Hester|title=Progressivism, Suffragists and Constructions of Race: Evelyn Greenleaf Sutherland's 'Po' White Trash'|journal=Women's Writing|year=2008|volume=15|issue=1|pages=55–68|doi=10.1080/09699080701871443|s2cid=161502612}} * {{cite book|last=Rasmussen |first=Dana|title=Things White Trash People Like: The Stereotypes of America's Poor White Trash |url=https://books.google.com/books?id=brYmKQEACAAJ|year=2011|publisher=BiblioBazaar|isbn=9781241610449}} * Sullivan, Nell. "Academic Constructions of 'White Trash'" in {{cite book|editor-last1 = Adair | editor-first1 = Vivyan Campbell | editor-first2 = Sandra L. | editor-last2 = Dahlberg| name-list-style= and | date=2003 | title = Reclaiming Class: Women, Poverty, and the Promise of Higher Education in America | pages=53–66| location=Philadelphia | publisher = Temple University Press | isbn=1-59213-021-6}} * {{cite journal|author=Taylor, Kirstine |date= 2015|title=Untimely Subjects: White Trash and the Making of Racial Innocence in the Postwar South|journal= [[American Quarterly]] |volume=67|pages=55–79|doi= 10.1353/aq.2015.0014|s2cid= 145307795}} * {{cite book|editor1=Wray, Matt|editor2=Newitz, Annalee| name-list-style=and|date=1997|title=White Trash: Race and Class in America|location=New York|publisher=Routledge|isbn=0-415-91692-5}} {{refend}} ==External links== *{{cite web |last=Isenberg |first=Nancy |title=Excerpt from "White Trash" |publisher=Penguin Random House Canada |url=https://www.penguinrandomhouse.ca/books/313197/white-trash-by-nancy-isenberg/9780143129677/excerpt}} * Allison, Dorothy [http://www.historyisaweapon.com/defcon1/skinall.html "A Question of Class"] {{Navboxes |title=Articles and topics related to White trash |state=collapsed |list1= {{Ethnic slurs}} {{Socialclass}} {{White people}} {{Stereotypes in the United States}} }} [[Category:1820s neologisms]] [[Category:American phraseology]] [[Category:Pejorative terms for white people]] [[Category:Class-related slurs]] [[Category:Race and society]] [[Category:Stereotypes of rural people]] [[Category:Stereotypes of white Americans]] [[Category:Stereotypes of the working class]] [[Category:Social class in the United States]] [[Category:English phrases]]'
Unified diff of changes made by edit (edit_diff)'@@ -115,8 +115,10 @@ So, during the Reconstruction Era, white trash were no longer seen simply as a freakish, degenerate breed who lived almost invisibly in the backcountry wilderness, the war had brought them out of the darkness into the mainstream of society, where they developed the reputation of being a dangerous class of criminals, vagrants and delinquents, lacking intelligence, unable to speak properly, the "Homo genus without the sapien", an evolutionary dead end in the [[Social Darwinism|Social Darwinist]] thinking of the time. Plus, they were immoral, breaking all social codes and sexual norms, engaging in [[incest]] and prostitution, pimping out family members, and producing numerous [[in-bred]] bastard children.{{sfnp|Isenberg|2016|pp=180–81}} -===Scalawags and rednecks=== -One of the responses of Southerners and Northern Democrats after the war to Reconstruction was the invention of the myth of the "[[carpetbagger]]s", those Northern Republican scoundrels and adventurers who were said to have invaded the South to take advantage of its people, but less well known are those that were called "[[scalawag]]s", Southern whites who betrayed their race by supporting the Republican Party and Reconstruction. The scalawag, even if they came from a higher social class, was often described as having a "white trash heart". They were decried as "Black Republicans", and were accused of easily mingling with blacks, inviting them to dine in their homes, and inciting them by encouraging them to seek social equality. The Democrats retaliated with ''[[Autobiography of a Scalawag]]'', a parody of the standard "[[self-made man]]" story, in which a white trash southerner with no innate ambition is nevertheless raised to a position of middling power just by being in the right place at the right time, or by lying and cheating.{{sfnp|Isenberg|2016|pp=182–86}} +===Post-Reconstruction=== +One of the responses of Southerners and Northern Democrats to Reconstruction was the invention of the myth of the "[[carpetbagger]]s", those Northern Republican scoundrels and adventurers who were said to have invaded the South to take advantage of its people, but less well known are those that were called "[[scalawag]]s", Southern whites who betrayed their race by supporting the Republican Party and Reconstruction. The scalawag, even if they came from a higher social class, was often described as having a "white trash heart". They were decried as "Black Republicans", and were accused of easily mingling with blacks, inviting them to dine in their homes, and inciting them by encouraging them to seek social equality. The Democrats retaliated with ''[[Autobiography of a Scalawag]]'', a parody of the standard "[[self-made man]]" story, in which a white trash southerner with no innate ambition is nevertheless raised to a position of middling power just by being in the right place at the right time, or by lying and cheating.{{sfnp|Isenberg|2016|pp=182–86}} -Around 1890, the term "redneck" began to be widely used for poor white southerners, especially those racist followers of the Democratic demagogues of the time. Rednecks were found working in the mills, living deep in the swamps, heckling at Republican rallies, and were even occasionally elected to be a state legislator. Such was the case with Guy Rencher, who claimed that "redneck" came from his own "long red neck".{{sfnp|Isenberg|2016|pp=187–90}} +After Reconstruction governments were "[[Redemptionists|Redeemed]]", and Southern states returned to "local control" – i.e. white supremacist rule – some Southern conservatives in power expressed their desire to "conserve" the Blacks, and many African Americans, having no real alternative, accepted their protection as their best available option. This exposed a class-based fracture in the Southern white population. The Governor of South Carolina, ex-Confederate General [[Wade Hampton III|Wade Hampton]], said that the "better class of whites" approved of this policy, but that "the lower whites are less favorable." A Black member of the Virginia Assembly in 1877 noted as such in a debate; it was reported by Democratic politician [[Jabez Lamar Monroe Curry]] that the Assemblyman said that "he and his race relied for the protection of their rights & liberties, not on the 'poor white trash' but on the 'well-raised' gentleman." in 1890, the editor of a Black newspaper editorialized that the demand in the South for "[[Jim Crow laws|Jim Crow" laws]] did not come from the "best people of the South", but from the "worst class of whites" in that region. {{sfnp|Woodward|1974|pp=49-50}} + +Around 1890, the term "redneck" began to be widely used for poor white southeers, especially those racist followers of the Democratic demagogues of the time. Rednecks were found working in the mills, living deep in the swamps, heckling at Republican rallies, and were even occasionally elected to be a state legislator. Such was the case with Guy Rencher, who claimed that "redneck" came from his own "long red neck".{{sfnp|Isenberg|2016|pp=187–90}} [[File:Typical native farmers.jpg|thumb|upright=0.9|Puerto Rico (circa 1899): "The farming class is about on a par with the poor darkies down South, and varies much even in race and color, ranging from Spanish white trash to full-blooded Ethiopians."]] '
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Lines added in edit (added_lines)[ 0 => '===Post-Reconstruction===', 1 => 'One of the responses of Southerners and Northern Democrats to Reconstruction was the invention of the myth of the "[[carpetbagger]]s", those Northern Republican scoundrels and adventurers who were said to have invaded the South to take advantage of its people, but less well known are those that were called "[[scalawag]]s", Southern whites who betrayed their race by supporting the Republican Party and Reconstruction. The scalawag, even if they came from a higher social class, was often described as having a "white trash heart". They were decried as "Black Republicans", and were accused of easily mingling with blacks, inviting them to dine in their homes, and inciting them by encouraging them to seek social equality. The Democrats retaliated with ''[[Autobiography of a Scalawag]]'', a parody of the standard "[[self-made man]]" story, in which a white trash southerner with no innate ambition is nevertheless raised to a position of middling power just by being in the right place at the right time, or by lying and cheating.{{sfnp|Isenberg|2016|pp=182–86}}', 2 => 'After Reconstruction governments were "[[Redemptionists|Redeemed]]", and Southern states returned to "local control" – i.e. white supremacist rule – some Southern conservatives in power expressed their desire to "conserve" the Blacks, and many African Americans, having no real alternative, accepted their protection as their best available option. This exposed a class-based fracture in the Southern white population. The Governor of South Carolina, ex-Confederate General [[Wade Hampton III|Wade Hampton]], said that the "better class of whites" approved of this policy, but that "the lower whites are less favorable." A Black member of the Virginia Assembly in 1877 noted as such in a debate; it was reported by Democratic politician [[Jabez Lamar Monroe Curry]] that the Assemblyman said that "he and his race relied for the protection of their rights & liberties, not on the 'poor white trash' but on the 'well-raised' gentleman." in 1890, the editor of a Black newspaper editorialized that the demand in the South for "[[Jim Crow laws|Jim Crow" laws]] did not come from the "best people of the South", but from the "worst class of whites" in that region. {{sfnp|Woodward|1974|pp=49-50}}', 3 => '', 4 => 'Around 1890, the term "redneck" began to be widely used for poor white southeers, especially those racist followers of the Democratic demagogues of the time. Rednecks were found working in the mills, living deep in the swamps, heckling at Republican rallies, and were even occasionally elected to be a state legislator. Such was the case with Guy Rencher, who claimed that "redneck" came from his own "long red neck".{{sfnp|Isenberg|2016|pp=187–90}}' ]
Lines removed in edit (removed_lines)[ 0 => '===Scalawags and rednecks===', 1 => 'One of the responses of Southerners and Northern Democrats after the war to Reconstruction was the invention of the myth of the "[[carpetbagger]]s", those Northern Republican scoundrels and adventurers who were said to have invaded the South to take advantage of its people, but less well known are those that were called "[[scalawag]]s", Southern whites who betrayed their race by supporting the Republican Party and Reconstruction. The scalawag, even if they came from a higher social class, was often described as having a "white trash heart". They were decried as "Black Republicans", and were accused of easily mingling with blacks, inviting them to dine in their homes, and inciting them by encouraging them to seek social equality. The Democrats retaliated with ''[[Autobiography of a Scalawag]]'', a parody of the standard "[[self-made man]]" story, in which a white trash southerner with no innate ambition is nevertheless raised to a position of middling power just by being in the right place at the right time, or by lying and cheating.{{sfnp|Isenberg|2016|pp=182–86}}', 2 => 'Around 1890, the term "redneck" began to be widely used for poor white southerners, especially those racist followers of the Democratic demagogues of the time. Rednecks were found working in the mills, living deep in the swamps, heckling at Republican rallies, and were even occasionally elected to be a state legislator. Such was the case with Guy Rencher, who claimed that "redneck" came from his own "long red neck".{{sfnp|Isenberg|2016|pp=187–90}}' ]
Parsed HTML source of the new revision (new_html)'<div class="mw-parser-output"><div class="shortdescription nomobile noexcerpt noprint searchaux" style="display:none">American English slur for poor white people, especially in the American South</div> <style data-mw-deduplicate="TemplateStyles:r1033289096">.mw-parser-output .hatnote{font-style:italic}.mw-parser-output div.hatnote{padding-left:1.6em;margin-bottom:0.5em}.mw-parser-output .hatnote i{font-style:normal}.mw-parser-output .hatnote+link+.hatnote{margin-top:-0.5em}</style><div role="note" class="hatnote navigation-not-searchable">For other uses, see <a href="/wiki/White_trash_(disambiguation)" class="mw-disambig" title="White trash (disambiguation)">White trash (disambiguation)</a>.</div> <p class="mw-empty-elt"> </p> <figure class="mw-default-size" typeof="mw:File/Thumb"><a href="/wiki/File:The_10,000_Hookworm_Family.jpg" class="mw-file-description"><img alt="Outdoor scene of a man and woman seated on chairs in front of a group of ten children of varying ages, barefoot and wearing simple clothing" src="//upload.wikimedia.org/wikipedia/commons/thumb/0/00/The_10%2C000_Hookworm_Family.jpg/330px-The_10%2C000_Hookworm_Family.jpg" decoding="async" width="330" height="198" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/0/00/The_10%2C000_Hookworm_Family.jpg/495px-The_10%2C000_Hookworm_Family.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/0/00/The_10%2C000_Hookworm_Family.jpg/660px-The_10%2C000_Hookworm_Family.jpg 2x" data-file-width="1338" data-file-height="804" /></a><figcaption>This poor white family from <a href="/wiki/Alabama" title="Alabama">Alabama</a> was presented in 1913 as "celebrities" because they had escaped the debilitating effects of <a href="/wiki/Hookworm_disease" class="mw-redirect" title="Hookworm disease">hookworm disease</a>, which, along with <a href="/wiki/Pellagra" title="Pellagra">pellagra</a> was endemic among poor Southern whites due to poor sanitation and the phenomenon of "clay eating" or "dirt eating" (<a href="/wiki/Geophagia" title="Geophagia">geophagia</a>).</figcaption></figure> <p><b>White trash</b> is a derogatory <a href="/wiki/Racial_slur" class="mw-redirect" title="Racial slur">racial</a> and <a href="/wiki/Classism" class="mw-redirect" title="Classism">class-related</a> slur<sup id="cite_ref-Drinkard_1-0" class="reference"><a href="#cite_note-Drinkard-1">[1]</a></sup><sup id="cite_ref-Newitz_2-0" class="reference"><a href="#cite_note-Newitz-2">[2]</a></sup> used in <a href="/wiki/American_English" title="American English">American English</a> to refer to <a href="/wiki/Poor_white" class="mw-redirect" title="Poor white">poor white</a> people, especially in the rural areas of the <a href="/wiki/Southern_United_States" title="Southern United States">southern United States</a>. The label signifies a <a href="/wiki/Social_class" title="Social class">social class</a> inside the white population and especially a degraded standard of living.<sup id="cite_ref-Donnella_3-0" class="reference"><a href="#cite_note-Donnella-3">[3]</a></sup> It is used as a way to separate the "noble and hardworking" "good poor" from the lazy, "undisciplined, ungrateful and disgusting" "bad poor". The use of the term provides middle- and upper-class whites a means of distancing themselves from the poverty and powerlessness of poor whites, who cannot enjoy those privileges, as well as a way to disown their perceived behavior.<sup id="cite_ref-Drinkard_1-1" class="reference"><a href="#cite_note-Drinkard-1">[1]</a></sup> </p><p>The term has been adopted for people living on the fringes of the social order, who are seen as dangerous because they may be criminal, unpredictable, and without respect for political, legal, or moral authority.<sup id="cite_ref-FOOTNOTEWray20062_4-0" class="reference"><a href="#cite_note-FOOTNOTEWray20062-4">[4]</a></sup> While the term is mostly used pejoratively by urban and middle-class whites as a class signifier,<sup id="cite_ref-FOOTNOTEHartigan200397,_105_5-0" class="reference"><a href="#cite_note-FOOTNOTEHartigan200397,_105-5">[5]</a></sup> some white entertainers self-identify as "white trash", considering it a badge of honor, and celebrate the stereotypes and social marginalization of lower-class whiteness.<sup id="cite_ref-Drinkard_1-2" class="reference"><a href="#cite_note-Drinkard-1">[1]</a></sup><sup id="cite_ref-FOOTNOTEHartigan2003107_6-0" class="reference"><a href="#cite_note-FOOTNOTEHartigan2003107-6">[6]</a></sup><sup id="cite_ref-Hernandez_7-0" class="reference"><a href="#cite_note-Hernandez-7">[7]</a></sup><sup id="cite_ref-Carroll_8-0" class="reference"><a href="#cite_note-Carroll-8">[8]</a></sup> </p><p>In common usage, "white trash" overlaps in meaning with "<a href="/wiki/Cracker_(pejorative)" class="mw-redirect" title="Cracker (pejorative)">cracker</a>", used of people in the backcountry of the Southern states; "<a href="/wiki/Hillbilly" title="Hillbilly">hillbilly</a>", regarding poor people from <a href="/wiki/Appalachia" title="Appalachia">Appalachia</a>; "<a href="/wiki/Okie" title="Okie">Okie</a>" regarding those with origins in Oklahoma; and "<a href="/wiki/Redneck" title="Redneck">redneck</a>", regarding rural origins, especially from the South.<sup id="cite_ref-FOOTNOTEWray2006x_9-0" class="reference"><a href="#cite_note-FOOTNOTEWray2006x-9">[9]</a></sup> The primary difference is that "redneck", "cracker", "Okie", and "hillbilly" emphasize that a person is poor and uneducated and comes from the backwoods with little awareness of and interaction with the modern world, while "white trash" – and the modern term "<a href="/wiki/Trailer_trash" title="Trailer trash">trailer trash</a>" – emphasizes the person's supposed moral failings, without regard to the setting of their upbringing. While the other terms suggest rural origins, "white trash" and "trailer trash" may be urban or suburban as well.<sup id="cite_ref-FOOTNOTEWray200679,_102_10-0" class="reference"><a href="#cite_note-FOOTNOTEWray200679,_102-10">[10]</a></sup> </p><p>Scholars from the late 19th to the early 21st century explored generations of families who were considered "disreputable", such as the <a href="/wiki/Jukes_family" title="Jukes family">Jukes family</a> and the <a href="/wiki/The_Kallikak_Family" title="The Kallikak Family">Kallikak family</a>, both <a href="/wiki/Pseudonym" title="Pseudonym">pseudonyms</a> for real families.<sup id="cite_ref-11" class="reference"><a href="#cite_note-11">[11]</a></sup> </p> <style data-mw-deduplicate="TemplateStyles:r886046785">.mw-parser-output .toclimit-2 .toclevel-1 ul,.mw-parser-output .toclimit-3 .toclevel-2 ul,.mw-parser-output .toclimit-4 .toclevel-3 ul,.mw-parser-output .toclimit-5 .toclevel-4 ul,.mw-parser-output .toclimit-6 .toclevel-5 ul,.mw-parser-output .toclimit-7 .toclevel-6 ul{display:none}</style><div class="toclimit-3"><div id="toc" class="toc" role="navigation" aria-labelledby="mw-toc-heading"><input type="checkbox" role="button" id="toctogglecheckbox" class="toctogglecheckbox" style="display:none" /><div class="toctitle" lang="en" dir="ltr"><h2 id="mw-toc-heading">Contents</h2><span class="toctogglespan"><label class="toctogglelabel" for="toctogglecheckbox"></label></span></div> <ul> <li class="toclevel-1 tocsection-1"><a href="#Terminology"><span class="tocnumber">1</span> <span class="toctext">Terminology</span></a> <ul> <li class="toclevel-2 tocsection-2"><a href="#As_a_racial_slur"><span class="tocnumber">1.1</span> <span class="toctext">As a racial slur</span></a></li> </ul> </li> <li class="toclevel-1 tocsection-3"><a href="#Description_and_causes"><span class="tocnumber">2</span> <span class="toctext">Description and causes</span></a> <ul> <li class="toclevel-2 tocsection-4"><a href="#Description"><span class="tocnumber">2.1</span> <span class="toctext">Description</span></a></li> <li class="toclevel-2 tocsection-5"><a href="#Behavior"><span class="tocnumber">2.2</span> <span class="toctext">Behavior</span></a></li> <li class="toclevel-2 tocsection-6"><a href="#Political_ramifications"><span class="tocnumber">2.3</span> <span class="toctext">Political ramifications</span></a></li> </ul> </li> <li class="toclevel-1 tocsection-7"><a href="#History"><span class="tocnumber">3</span> <span class="toctext">History</span></a> <ul> <li class="toclevel-2 tocsection-8"><a href="#Early_19th_century"><span class="tocnumber">3.1</span> <span class="toctext">Early 19th century</span></a></li> <li class="toclevel-2 tocsection-9"><a href="#During_the_Civil_War"><span class="tocnumber">3.2</span> <span class="toctext">During the Civil War</span></a></li> <li class="toclevel-2 tocsection-10"><a href="#During_Reconstruction"><span class="tocnumber">3.3</span> <span class="toctext">During Reconstruction</span></a></li> <li class="toclevel-2 tocsection-11"><a href="#Post-Reconstruction"><span class="tocnumber">3.4</span> <span class="toctext">Post-Reconstruction</span></a></li> <li class="toclevel-2 tocsection-12"><a href="#The_"New_South""><span class="tocnumber">3.5</span> <span class="toctext">The "New South"</span></a></li> <li class="toclevel-2 tocsection-13"><a href="#Eugenics"><span class="tocnumber">3.6</span> <span class="toctext">Eugenics</span></a></li> <li class="toclevel-2 tocsection-14"><a href="#The_Depression"><span class="tocnumber">3.7</span> <span class="toctext">The Depression</span></a></li> <li class="toclevel-2 tocsection-15"><a href="#"Trailer_trash""><span class="tocnumber">3.8</span> <span class="toctext">"Trailer trash"</span></a></li> </ul> </li> <li class="toclevel-1 tocsection-16"><a href="#Outlook"><span class="tocnumber">4</span> <span class="toctext">Outlook</span></a></li> <li class="toclevel-1 tocsection-17"><a href="#In_popular_culture"><span class="tocnumber">5</span> <span class="toctext">In popular culture</span></a> <ul> <li class="toclevel-2 tocsection-18"><a href="#White_popular_culture"><span class="tocnumber">5.1</span> <span class="toctext">White popular culture</span></a></li> <li class="toclevel-2 tocsection-19"><a href="#Black_popular_culture"><span class="tocnumber">5.2</span> <span class="toctext">Black popular culture</span></a></li> </ul> </li> <li class="toclevel-1 tocsection-20"><a href="#See_also"><span class="tocnumber">6</span> <span class="toctext">See also</span></a></li> <li class="toclevel-1 tocsection-21"><a href="#References"><span class="tocnumber">7</span> <span class="toctext">References</span></a></li> <li class="toclevel-1 tocsection-22"><a href="#External_links"><span class="tocnumber">8</span> <span class="toctext">External links</span></a></li> </ul> </div> </div> <h2><span class="mw-headline" id="Terminology">Terminology</span><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=White_trash&action=edit&section=1" title="Edit section: Terminology">edit</a><span class="mw-editsection-bracket">]</span></span></h2> <p>The expression "white trash" probably originated in the slang used by enslaved African Americans, in the early decades of the 1800s, and was quickly adopted by richer white people who used the term to stigmatize and separate themselves from the kind of whites they considered to be inferior<sup id="cite_ref-12" class="reference"><a href="#cite_note-12">[12]</a></sup> and without honor, thus carrying on "the ancient prejudice against menials, swineherds, peddlers and beggars."<sup id="cite_ref-FOOTNOTEWyatt-Brown200746_13-0" class="reference"><a href="#cite_note-FOOTNOTEWyatt-Brown200746-13">[13]</a></sup> </p><p>"Poor white trash", then, is the term applied to the "bad poor", not the romanticized "noble and hardworking" "good poor"<sup id="cite_ref-Drinkard_1-3" class="reference"><a href="#cite_note-Drinkard-1">[1]</a></sup> One word applied to such people was "tackeys" or "tackies".<sup id="cite_ref-FOOTNOTEWyatt-Brown200746_13-1" class="reference"><a href="#cite_note-FOOTNOTEWyatt-Brown200746-13">[13]</a></sup> According to the Oxford Dictionaries, it was once applied to horses of little or no value, then was transferred to <i>people</i> seen to have little or no value.<sup id="cite_ref-14" class="reference"><a href="#cite_note-14">[14]</a></sup> There may have been an intermediate time when it was used to describe those who may have been wealthy but had no family roots or good breeding.<sup id="cite_ref-15" class="reference"><a href="#cite_note-15">[15]</a></sup> It now generally refers to anything that is cheap, shoddy, gaudy, seedy, or in bad taste.<sup id="cite_ref-16" class="reference"><a href="#cite_note-16">[16]</a></sup> </p><p>In <i>White Trash: The 400-Year Untold History of Class in America</i>, historian <a href="/wiki/Nancy_Isenberg" title="Nancy Isenberg">Nancy Isenberg</a> compiled a long, but hardly definitive, list of derisive names that have been used to refer to poor whites: </p> <style data-mw-deduplicate="TemplateStyles:r996844942">.mw-parser-output .templatequote{overflow:hidden;margin:1em 0;padding:0 40px}.mw-parser-output .templatequote .templatequotecite{line-height:1.5em;text-align:left;padding-left:1.6em;margin-top:0}</style><blockquote class="templatequote"><p>Waste people. Offscourings. Lubbers. Bogtrotters. Rascals. Rubbish. Squatters. Crackers. Clay-eaters. Tuckies. Mudsills. Scalawags. Briar hoppers. Hillbillies. Low-downers. White niggers. Degenerates. White trash. Rednecks. Trailer trash. Swamp people.<sup id="cite_ref-FOOTNOTEIsenberg2016320_17-0" class="reference"><a href="#cite_note-FOOTNOTEIsenberg2016320-17">[17]</a></sup></p></blockquote> <h3><span class="mw-headline" id="As_a_racial_slur">As a racial slur</span><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=White_trash&action=edit&section=2" title="Edit section: As a racial slur">edit</a><span class="mw-editsection-bracket">]</span></span></h3> <p>In the journal <i><a href="/wiki/Critique_of_Anthropology" title="Critique of Anthropology">Critique of Anthropology</a></i>, J. Z. Wilson argues that the term "white trash" "stands as a form of racism",<sup id="cite_ref-18" class="reference"><a href="#cite_note-18">[18]</a></sup> and Annalee Newitz and Matthew Wray, writing in <i><a href="/wiki/The_Minnesota_Review" title="The Minnesota Review">The Minnesota Review</a></i> consider it an instance of "Yoking a classist epithet to a racist one."<sup id="cite_ref-19" class="reference"><a href="#cite_note-19">[19]</a></sup> It is described as a "racial slur" by Lucas Lynch,<sup id="cite_ref-20" class="reference"><a href="#cite_note-20">[20]</a></sup> and filmmaker <a href="/wiki/John_Waters" title="John Waters">John Waters</a> considered it the "last racist thing you can say and get away with."<sup id="cite_ref-21" class="reference"><a href="#cite_note-21">[21]</a></sup><sup id="cite_ref-22" class="reference"><a href="#cite_note-22">[22]</a></sup> In 2020, <i><a href="/wiki/Reader%27s_Digest" title="Reader's Digest">Reader's Digest</a></i> included "white trash" on its list of "12 Everyday Expressions That Are Actually Racist".<sup id="cite_ref-23" class="reference"><a href="#cite_note-23">[23]</a></sup> </p> <h2><span class="mw-headline" id="Description_and_causes">Description and causes</span><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=White_trash&action=edit&section=3" title="Edit section: Description and causes">edit</a><span class="mw-editsection-bracket">]</span></span></h2> <h3><span class="mw-headline" id="Description">Description</span><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=White_trash&action=edit&section=4" title="Edit section: Description">edit</a><span class="mw-editsection-bracket">]</span></span></h3> <p>Many poor whites in the 19th century South were only able to locate themselves on the worst possible land, since the best land had already been taken by the slaveholders, large and small. They lived and attempted to survive on ground that was sandy or swampy or covered in scrub pine and not suited for agriculture; for this, some became known as "sandhillers" and "pineys".<sup id="cite_ref-FOOTNOTEIsenberg2016146_24-0" class="reference"><a href="#cite_note-FOOTNOTEIsenberg2016146-24">[24]</a></sup> These "hard-scratch" inhabitants were seen to match their surroundings: they were "stony, stumpy, and shrubby, as the land they lived on."<sup id="cite_ref-25" class="reference"><a href="#cite_note-25">[25]</a></sup> Many ended up in the mountains, at the time the first frontier of the country. After the Civil War, these people began to be referred to as "hillbillies".<sup id="cite_ref-Harkins_26-0" class="reference"><a href="#cite_note-Harkins-26">[26]</a></sup> </p><p>In the popular imagination of the mid-19th century, "poor white trash" were a "curious" breed of degenerate, gaunt, haggard people who suffered from numerous physical and social defects. They were dirty, callow, ragged, cadaverous, leathery, and emaciated, and had feeble children with distended abdomens who were wrinkled and withered and looked aged beyond their physical years, so that even 10-year-olds' "countenances are stupid and heavy and they often become dropsical and loathsome to sight," according to a New Hampshire schoolteacher. The skin of a poor white Southerner had a "ghastly yellowish-white" tinge to it, like "yellow parchment", and was waxy looking, or they were so white they almost appeared to be <a href="/wiki/Albino" class="mw-redirect" title="Albino">albinos</a>. The parents were listless and slothful, did not properly care for their children, and were addicted to alcohol. They were looked on with contempt by both upper-class <a href="/wiki/Planter_class" title="Planter class">planters</a> and <a href="/wiki/Yeoman#Yeoman_farmers" title="Yeoman">yeoman</a> – the non-slave-owning <a href="/wiki/Smallholding" title="Smallholding">smallholders</a>.<sup id="cite_ref-FOOTNOTEIsenberg2016136,_146,_151–52,_167,_170_27-0" class="reference"><a href="#cite_note-FOOTNOTEIsenberg2016136,_146,_151–52,_167,_170-27">[27]</a></sup> </p><p><a href="/wiki/Harriet_Beecher_Stowe" title="Harriet Beecher Stowe">Harriet Beecher Stowe</a> described a white trash woman and her children in <i><a href="/wiki/Dred:_A_Tale_of_the_Great_Dismal_Swamp" title="Dred: A Tale of the Great Dismal Swamp">Dred: A Tale of the Great Dismal Swamp</a></i>, published in 1856: </p> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r996844942"><blockquote class="templatequote"><p>Crouched on a pile of dirty straw, sat a miserable haggard woman, with large, wild eyes, sunken cheeks, disheveled matted hair, and long, lean hands, like a bird's claws. At her skinny breast an emaciated infant was hanging, pushing, with its little skeleton hands, as if to force nourishment which nature no longer gave; and two scared-looking children, with features wasted and pinched blue with famine, were clinging to her gown. The whole group huddled together, drawing as far away as possible from the new comer  [<i><a href="/wiki/Sic" title="Sic">sic</a></i>], looking up with large, frightened eyes, like hunted wild animals.<sup id="cite_ref-28" class="reference"><a href="#cite_note-28">[28]</a></sup></p></blockquote> <p>White Southerners of the period were used to equating coarse and disagreeable appearances with immoral thoughts and uncivil or criminal behavior: an evil countenance often meant a villainous character.<sup id="cite_ref-FOOTNOTEWyatt-Brown2007397–398_29-0" class="reference"><a href="#cite_note-FOOTNOTEWyatt-Brown2007397–398-29">[29]</a></sup> In this way poor whites with unhealthy or ugly bodies – the result in large part of poor diets, lack of personal grooming, and a toxic environment – were condemned by the larger white community at first sight, with no thought given to investigating or ameliorating the conditions that were responsible for their appearances. </p><p>The physical characteristics of white trash were thought to be completely genetic in nature, passed on, parents to children, from generation to generation, serving to separate poor whites from the Southern gentility and those yeomen who shared patrician values. Slavery apologist Daniel R. Hundley's 1860 book <i>Social Relations in Our Southern States</i> includes a chapter entitled "White Trash". He used the existence of poor whites with supposed "bad blood" to argue that genetics and not societal structure was the problem, and that therefore slavery was justified. He called white trash the "laziest two-legged animals that walk erect on the face of the Earth", describing their appearance as "lank, lean, angular, and bony, with ... sallow complexion, awkward manners, and a natural stupidity or dullness of intellect that almost surpasses belief."<sup id="cite_ref-auto_30-0" class="reference"><a href="#cite_note-auto-30">[30]</a></sup> "Who ever yet knew a <a href="/wiki/Godolphin_(novel)" title="Godolphin (novel)">Godolphin</a> [ideal man] that was sired by a miserable scrub?," asks Hundley as supposed proof for his theory, "or who ever yet saw an athletic, healthy human being, standing six feet in his stockings, who was the offspring of runtish forefathers or wheezy, asthmatic, or consumptive parents?"<sup id="cite_ref-FOOTNOTEWyatt-Brown200746,_117_31-0" class="reference"><a href="#cite_note-FOOTNOTEWyatt-Brown200746,_117-31">[31]</a></sup> Hundley considered the white trash population to be morally inferior not only to other whites, but to the black slave population as well. His evaluation was seconded by Randolph Shotwell, a future <a href="/wiki/Ku_Klux_Klan" title="Ku Klux Klan">Ku Klux Klan</a> leader, who described them as "a distinct race of people ... thriftless, uneducated, unthinking beings, who live little better than negroes."<sup id="cite_ref-32" class="reference"><a href="#cite_note-32">[32]</a></sup> </p><p><a href="/wiki/W._J._Cash" title="W. J. Cash">W. J. Cash</a> in <i><a href="/wiki/The_Mind_of_the_South" class="mw-redirect" title="The Mind of the South">The Mind of the South</a></i> (1941) writes in his description of the mythical <a href="/wiki/Old_South" title="Old South">Old South</a> that beneath the aristocratic Cavalier planters was perceived to be </p> <blockquote><p>...a vague race lumped together indiscriminately as the poor whites – very often, in fact, as the "white-trash". These people belong in the main to a physically inferior type, having sprung for the most part from the convict servants, redemptioners, and debtors of old Virginia and Georgia, with a sprinkling of the most unsuccessful sort of European peasants and farm laborers and the dregs of the European town slums. And so, of course, the gulf between them and the master class was impassable, and their ideas and feeling did not enter into the make-up of he prevailing Southern civilization.<sup id="cite_ref-FOOTNOTECash1991xlix–l_33-0" class="reference"><a href="#cite_note-FOOTNOTECash1991xlix–l-33">[33]</a></sup></p></blockquote> <p>Cash goes on to explain that those who arrived in the New World under these circumstances – at least early in the history of European settlement there – were as likely to end up in the planter class or as yeoman farmers as they were to become poor whites, as land, at first, was cheap and available, and hard work could pay off in a rise in economic and social status.<sup id="cite_ref-FOOTNOTECash19915–6_34-0" class="reference"><a href="#cite_note-FOOTNOTECash19915–6-34">[34]</a></sup> But there were some who did not succeed, </p> <blockquote><p>...the weakest element of the old backcountry population ... those who had been driven back [by the plantation system] to the red hills and the sandlands and the pine barrens and the swamps – to all the marginal lands of the South; those who, because of the poorness of the soil on which they dwelt or the great inaccessibility of markets, were, as a group, completely barred from escape or economic and social advance. They were the people to whom the term "cracker" properly applied – the "white-trash" and "po' bukra" ... [They exhibited] a distinctive physical character – a striking lankness of frame and slackness of muscle in association with a shambling gait, a boniness and misshapeness of head and feature, a peculiar swallow swartness, or alternatively a not less peculiar and a not less faded-out colorness of skin and hair.<sup id="cite_ref-FOOTNOTECash199123–24_35-0" class="reference"><a href="#cite_note-FOOTNOTECash199123–24-35">[35]</a></sup></p></blockquote> <p>According to Cash, this physical appearance is not, for the most part, genetically determined, but is the result of the brutal circumstances in which this group had to survive.<sup id="cite_ref-FOOTNOTECash199125_36-0" class="reference"><a href="#cite_note-FOOTNOTECash199125-36">[36]</a></sup> </p> <h3><span class="mw-headline" id="Behavior">Behavior</span><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=White_trash&action=edit&section=5" title="Edit section: Behavior">edit</a><span class="mw-editsection-bracket">]</span></span></h3> <p>In the mid-19th century South, even upper-class parents were extremely indulgent of their children, encouraging both boys and girls to be aggressive, even ferocious. They soon learned that they were expected to grab for what they wanted, wrestle with their siblings in front of their parents, disobey parental orders, make a racket with their toys, and physically attack visitors. Patrician girls would later be taught to be proper young ladies, but boys continued to be unrestrained, lest they become effeminate. These behaviors – which were also practiced by poorer whites to the extent their circumstances allowed – propelled young men into gambling, drinking, whoring and fighting, which "manly" behavior was more or less expected – but which their mothers carefully did not allow themselves to be aware of – and which was certainly preferred to effeminacy. This pattern of child-rearing was predominate in the backwoods, where it was not limited to the upper class, but could be found among yeoman and poor whites alike. For white trash, given this method of raising children, combined with violent folkways inherited from their English, Irish, and Scottish progenitors, it is not unremarkable that their culture should have been a violent one.<sup id="cite_ref-FOOTNOTEWyatt-Brown2007138–144,_166_37-0" class="reference"><a href="#cite_note-FOOTNOTEWyatt-Brown2007138–144,_166-37">[37]</a></sup><sup id="cite_ref-39" class="reference"><a href="#cite_note-39">[a]</a></sup> </p><p>The Southern style of child-rearing paralleled that of the Native Americans who were a constant presence in post-colonial America, especially in the backwoods areas.<sup id="cite_ref-FOOTNOTEWyatt-Brown2007143_40-0" class="reference"><a href="#cite_note-FOOTNOTEWyatt-Brown2007143-40">[39]</a></sup> Thus it is not unusual that another theory for the existence of the white trash population held that the degraded condition of poor white southerners was the result of their living in such close proximity to blacks and Native Americans. <a href="/wiki/Samuel_Stanhope_Smith" title="Samuel Stanhope Smith">Samuel Stanhope Smith</a>, a minister and educator who was the seventh president of <a href="/wiki/Princeton_University" title="Princeton University">Princeton College</a>, wrote in 1810 that poor white southerners lived in "a state of absolute savagism," which caused them to resemble Indians in the color of their skin and their clothing, a belief that was endemic in the 18th and early 19th century. Smith saw them as a stumbling block in the evolution of mainstream American whites,<sup id="cite_ref-FOOTNOTEPainter2010117–18_41-0" class="reference"><a href="#cite_note-FOOTNOTEPainter2010117–18-41">[40]</a></sup> a view that had previously been expressed by <a href="/wiki/J._Hector_St._John_de_Cr%C3%A8vec%C5%93ur" title="J. Hector St. John de Crèvecœur">Michel-Guillaume-Jean de Crèvecoeur</a> in his 1782 book, <i><a href="/wiki/Letters_from_an_American_Farmer" title="Letters from an American Farmer">Letters from an American Farmer</a></i>. Crèvecoeur, a French soldier-diplomat who resettled in the United States and changed his name to J. Hector St. John, considered poor white southerners to be "not ... a very pleasing spectacle" and inferior to the prototypical American he celebrated in his book, but still hopes that the effects of progress would improve the condition of these mongrelized, untamed, half-savage drunken people who exhibit "the most hideous parts of our society."<sup id="cite_ref-FOOTNOTEPainter2010107–109_42-0" class="reference"><a href="#cite_note-FOOTNOTEPainter2010107–109-42">[41]</a></sup> </p><p>In his classic study, <i><a href="/wiki/Democracy_in_America" title="Democracy in America">Democracy in America</a></i> (1835), French aristocrat <a href="/wiki/Alexis_de_Tocqueville" title="Alexis de Tocqueville">Alexis de Tocqueville</a> sees the state of poor white southerners as being one of the effects of the slave system. He describes them as ignorant, idle, prideful, self-indulgent, and weak, and writes about southern whites in general: </p> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r996844942"><blockquote class="templatequote"><p>From birth, the southern American is invested with a kind of domestic dictatorship ... and the first habit he learns is that of effortless domination ... [which turns] the southern American into a haughty, hasty, irascible, violent man, passionate in his desires and irritated by obstacles. But he is easily discouraged if he fails to succeed at his first attempt.<sup id="cite_ref-FOOTNOTEPainter2010126–27_43-0" class="reference"><a href="#cite_note-FOOTNOTEPainter2010126–27-43">[42]</a></sup></p></blockquote> <p>Restricted from holding political office due to property qualifications, their ability to vote at the mercy of the courts, which were controlled by the slave-holding planters, poor whites had few advocates within the political system or the dominant social hierarchy. Although many were tenant farmers or day laborers, other white trash people were forced to live as scavengers, thieves and vagrants. But all, employed or not, were socially ostracized by "proper" white society by being forced to use the back door when entering "proper" homes. Even slaves looked down on them: when poor whites came begging for food, the slaves called them "stray goats."<sup id="cite_ref-FOOTNOTEIsenberg2016149–50_44-0" class="reference"><a href="#cite_note-FOOTNOTEIsenberg2016149–50-44">[43]</a></sup> </p><p>Despite poor whites being looked down on by both the planters and the yeoman farmers, and their "rage" at being referred to as "white-trash", they, as a group, held the Blacks of the South in deep contempt. Cash writes that the slave system "bred [in common whites] a savage and ignoble hate for the Negro, which required only opportunity to break forth in relentless ferocity..."<sup id="cite_ref-FOOTNOTECash199183_45-0" class="reference"><a href="#cite_note-FOOTNOTECash199183-45">[44]</a></sup> </p><p>Poor Southern whites in the 19th century could also casual about male sexual activity outside of marriage, sometimes exhibiting a moral informality that was only slightly suppressed by the rise of evangelical revivalism and increasing church discipline. This behavior was part of a roistering tradition that had roots in the British origins of the class, and differentiated white trash from both the yeoman class and landed gentry of the plantations, where church proscriptions and social inhibitions held sway, respectively.<sup id="cite_ref-FOOTNOTEWyatt-Brown2007298–298_46-0" class="reference"><a href="#cite_note-FOOTNOTEWyatt-Brown2007298–298-46">[45]</a></sup> For poor white women, there was generally a double standard, and a girl who broke the code of chastity and bore a child outside of wedlock would usually be branded as "shameless" and was often subject to public humiliation. However, there were instances where this was not the case. In some deep backwoods of the mountains, a girl bearing a child before marriage was not shamed, as it was considered proof of the female's fecundity.<sup id="cite_ref-FOOTNOTEWyatt-Brown2007448–449_47-0" class="reference"><a href="#cite_note-FOOTNOTEWyatt-Brown2007448–449-47">[46]</a></sup> These patterns of behavior, and the sexual casualness they imply, may have become a stereotype, but the perception nevertheless continued into the 20th century and remains an important part of the idea of how white trash people – such as "trailer trash" – behave. </p> <h3><span class="mw-headline" id="Political_ramifications">Political ramifications</span><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=White_trash&action=edit&section=6" title="Edit section: Political ramifications">edit</a><span class="mw-editsection-bracket">]</span></span></h3> <p>Northerners claimed that the existence of white trash was the result of the system of slavery in the South, while Southerners worried that these clearly inferior whites would upset the "natural" class system which held that all whites were superior to all other races, especially blacks. People of both regions expressed concern that if the number of white trash people increased significantly, they would threaten the Jeffersonian ideal of a population of educated white freemen as the basis of a robust American democracy.<sup id="cite_ref-FOOTNOTEIsenberg2016136_48-0" class="reference"><a href="#cite_note-FOOTNOTEIsenberg2016136-48">[47]</a></sup> </p><p>For <a href="/wiki/Ralph_Waldo_Emerson" title="Ralph Waldo Emerson">Ralph Waldo Emerson</a>, the <a href="/wiki/Transcendentalism" title="Transcendentalism">transcendentalist</a> and pre-eminent American lecturer, writer and philosopher of the mid-nineteenth century, poor people of all kinds – including poor white Southerners – lived in poverty because of inherent traits in their nature. The poor were "ferried over the Atlantic & carted to America to ditch & to drudge, to make the land fertile ... and then to lie down prematurely to make a spot of greener grass..." These people Emerson referred to as "guano" were fated to inhabit the lowest niches of society, and he specifically excluded them from his definition of what an <i>American</i> was. Emerson's "American" was of <a href="/wiki/Saxon" class="mw-redirect" title="Saxon">Saxon</a> heritage, descended from the Danes, Norsemen, Saxons, and Anglo-Saxons, known for their "excess of virility", their "beastly ferocity", and – at least in Emerson's eyes – their beauty. These were not traits that were shared by the poor white Southerners. Americans may have degenerated somewhat in comparison to their ancestors, one of the weakening effects of civilization, but they still maintained their superiority over other "races", and white Southerners of all kinds, but especially poor ones, were themselves inferior to their countrymen from New England and the north.<sup id="cite_ref-FOOTNOTEPainter2010167–74,_186–87_49-0" class="reference"><a href="#cite_note-FOOTNOTEPainter2010167–74,_186–87-49">[48]</a></sup> </p><p>Some, such as <a href="/wiki/Theodore_Roosevelt" title="Theodore Roosevelt">Theodore Roosevelt</a>, saw poor "degenerate" whites – as well as the mass of immigrants from southern and eastern Europe (those from northern Europe having been accepted in the Anglo-Saxon white race) – as being a major part of the problem of "<a href="/wiki/Race_suicide" title="Race suicide">race suicide</a>", the concept that poor whites and unwanted immigrants would eventually out-procreate those of the dominant and superior white "race", causing it to die out or be supplanted, to the detriment of the country.<sup id="cite_ref-FOOTNOTEPainter2010250–53_50-0" class="reference"><a href="#cite_note-FOOTNOTEPainter2010250–53-50">[49]</a></sup> </p> <h2><span class="mw-headline" id="History">History</span><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=White_trash&action=edit&section=7" title="Edit section: History">edit</a><span class="mw-editsection-bracket">]</span></span></h2> <p>Beginning in the early 17th century, the <a href="/wiki/City_of_London" title="City of London">City of London</a> shipped their unwanted excess population, including vagrant children, to the American colonies – especially the <a href="/wiki/Colony_of_Virginia" title="Colony of Virginia">Colony of Virginia</a>, the <a href="/wiki/Province_of_Maryland" title="Province of Maryland">Province of Maryland</a>, and the <a href="/wiki/Province_of_Pennsylvania" title="Province of Pennsylvania">Province of Pennsylvania</a> – where they became not <a href="/wiki/Apprenticeship" title="Apprenticeship">apprentices</a>, as the children had been told, but <a href="/wiki/Indentured_servitude" title="Indentured servitude">indentured servants</a>, working particularly in the fields, especially in Maryland and Tidewater Virginia. Even before the beginning of the <a href="/wiki/Atlantic_slave_trade" title="Atlantic slave trade">Atlantic slave trade</a> brought Africans to the <a href="/wiki/Thirteen_Colonies" title="Thirteen Colonies">British colonies</a> in 1619, this influx of "transported" English, <a href="/wiki/Welsh_people" title="Welsh people">Welsh</a>, <a href="/wiki/Scottish_people" title="Scottish people">Scots</a>, and <a href="/wiki/Irish_people" title="Irish people">Irish</a> was a crucial part of the American workforce. The <a href="/wiki/Virginia_Company" title="Virginia Company">Virginia Company</a> also imported boatloads of poor women to be sold as brides. The numbers of these all-but-slaves was significant: by the middle of the 17th century, at a time when the population of Virginia was 11,000, only 300 were Africans, who were outnumbered by English, Irish and Scots indentured servants. In <a href="/wiki/New_England" title="New England">New England</a>, one-fifth of the <a href="/wiki/Puritans" title="Puritans">Puritans</a> were indentured servants. More indentured servants were sent to the colonies as a result of <a href="/wiki/List_of_Irish_uprisings" title="List of Irish uprisings">insurrections in Ireland</a>. <a href="/wiki/Oliver_Cromwell" title="Oliver Cromwell">Oliver Cromwell</a> sent hundreds of <a href="/wiki/Irish_Catholics" title="Irish Catholics">Irish Catholics</a> to British North America during the <a href="/wiki/Irish_Confederate_Wars" title="Irish Confederate Wars">Irish Confederate Wars</a> (1641–1653).<sup id="cite_ref-FOOTNOTEPainter201041–42_51-0" class="reference"><a href="#cite_note-FOOTNOTEPainter201041–42-51">[50]</a></sup> </p><p>In 1717, the <a href="/wiki/Parliament_of_Great_Britain" title="Parliament of Great Britain">Parliament of Great Britain</a> passed the <a href="/wiki/Transportation_Act_1717" class="mw-redirect" title="Transportation Act 1717">Transportation Act 1717</a>, which allowed for the <a href="/wiki/Penal_transportation" title="Penal transportation">penal transportation</a> of tens of thousands of convicts to North America, in order to alleviate overcrowding in British prisons. By the time penal transportation ceased during the <a href="/wiki/American_Revolutionary_War" title="American Revolutionary War">American Revolutionary War</a> (1775–1783), some 50,000 people had been transported to the <a href="/wiki/New_World" title="New World">New World</a> under the law. When the American market closed to them, the convicts were then <a href="/wiki/Convicts_in_Australia" title="Convicts in Australia">sent to Australia</a>. In total, 300,000 to 400,000 people were shipped to the North American colonies as unfree laborers, between 1/2 and 2/3 of all white immigrants.<sup id="cite_ref-FOOTNOTEPainter201041–42_51-1" class="reference"><a href="#cite_note-FOOTNOTEPainter201041–42-51">[50]</a></sup> </p><p>The British conceived of the American colonies as a "wasteland", and a place to dump their <a href="/wiki/Underclass" title="Underclass">underclass</a>.<sup id="cite_ref-FOOTNOTEIsenberg2016xxvi–xxvii,_17–42_52-0" class="reference"><a href="#cite_note-FOOTNOTEIsenberg2016xxvi–xxvii,_17–42-52">[51]</a></sup> The people they sent there were "waste people", the "scum and dregs" of society. The term "waste people" gave way to "squatters" and "crackers", used to describe the settlers who populated the <a href="/wiki/American_frontier" title="American frontier">Western frontier</a> of the United States and the backcountry of some southern states, but who did not have title to the land they settled on, and had little or no access to education or religious training.<sup id="cite_ref-Drinkard_1-4" class="reference"><a href="#cite_note-Drinkard-1">[1]</a></sup><sup id="cite_ref-FOOTNOTEIsenberg2016105–132_53-0" class="reference"><a href="#cite_note-FOOTNOTEIsenberg2016105–132-53">[52]</a></sup> "Cracker" was especially used in the South. These people – trappers, miners, and small farmers of the backwoods – brought with them the "customs, routines and beliefs" of the old country, orally-based ethics and morality which were recapitulated in their new environment. These included concepts of personal worthiness and honor, as well as the desire to protect the community from outside dangers by, for instance, the abhorrence for and prevention of race-mixing.<sup id="cite_ref-FOOTNOTEWyatt-Brown200732–34_54-0" class="reference"><a href="#cite_note-FOOTNOTEWyatt-Brown200732–34-54">[53]</a></sup> </p><p>The <a href="/wiki/Brandeis_University" title="Brandeis University">Brandeis University</a> historian <a href="/wiki/David_Hackett_Fischer" title="David Hackett Fischer">David Hackett Fischer</a> makes a case for an enduring genetic basis for a "willingness to resort to violence" – citing especially the finding of high blood levels of <a href="/wiki/Testosterone" title="Testosterone">testosterone</a> – in the four main chapters of his book <i><a href="/wiki/Albion%27s_Seed" title="Albion's Seed">Albion's Seed</a></i>.<sup id="cite_ref-55" class="reference"><a href="#cite_note-55">[54]</a></sup> He proposes that a propensity of violence in the Mid-Atlantic, Southern and Western states is inheritable by genetic changes wrought over generations living in traditional herding societies in <a href="/wiki/Northern_England" title="Northern England">Northern England</a>, the <a href="/wiki/Scottish_Borders" title="Scottish Borders">Scottish Borders</a>, and Irish <a href="/wiki/Border_Region" title="Border Region">Border Region</a>. He proposes that this propensity has been transferred to other ethnic groups by shared culture, whence it can be traced to different urban populations of the United States.<sup id="cite_ref-56" class="reference"><a href="#cite_note-56">[55]</a></sup><sup id="cite_ref-58" class="reference"><a href="#cite_note-58">[b]</a></sup> </p><p>Even before there was any scientific investigation into the roots of the poor white people of the South, social critic <a href="/wiki/H._L._Mencken" title="H. L. Mencken">H. L. Mencken</a>, in his 1919 essay "Sahara of the Bozart", challenged the prevailing myth at the time that "poor white trash", and, indeed, most of the South's population, were primarily of Anglo-Saxon stock. Mencken wrot </p> <blockquote><p>The chief strain down there, I believe, is Celtic rather than Saxon, particularly in the hill country French blood, too, shows itself here and there, and so does Spanish, and so does German. The last-named entered from the northward, by way of the limestone belt just east of the Alleghenies, Again, it is very likely that in some parts of the South a good many of the plebeian whites have more than a trace of Negro blood. Interbreeding under concubinage produced some very light half-breeds at an early day, and no doubt appreciable numbers of them went over into the white race by the simple process of changing their abode.<sup id="cite_ref-59" class="reference"><a href="#cite_note-59">[57]</a></sup><sup id="cite_ref-61" class="reference"><a href="#cite_note-61">[c]</a></sup></p></blockquote> <h3><span class="mw-headline" id="Early_19th_century">Early 19th century</span><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=White_trash&action=edit&section=8" title="Edit section: Early 19th century">edit</a><span class="mw-editsection-bracket">]</span></span></h3> <p>The first use of "white trash" in print to describe the Southern poor white population occurred in 1821.<sup id="cite_ref-FOOTNOTEIsenberg2016135_62-0" class="reference"><a href="#cite_note-FOOTNOTEIsenberg2016135-62">[59]</a></sup> It came into common use in the 1830s as a pejorative used by the <a href="/wiki/House_slave" title="House slave">house slaves</a> of "quality folk" against poor whites.<sup id="cite_ref-FOOTNOTEWyatt-Brown200113_63-0" class="reference"><a href="#cite_note-FOOTNOTEWyatt-Brown200113-63">[60]</a></sup> In 1833, <a href="/wiki/Fanny_Kemble" title="Fanny Kemble">Fanny Kemble</a>, an English actress visiting Georgia, noted in her journal: "The slaves themselves entertain the very highest contempt for white servants, whom they designate as 'poor white trash'".<sup id="cite_ref-64" class="reference"><a href="#cite_note-64">[61]</a></sup><sup id="cite_ref-65" class="reference"><a href="#cite_note-65">[62]</a></sup> This term achieved widespread popularity in the 1850s,<sup id="cite_ref-FOOTNOTEIsenberg2016135_62-1" class="reference"><a href="#cite_note-FOOTNOTEIsenberg2016135-62">[59]</a></sup> and by 1855, it had passed into common usage by upper-class whites, and was common usage among all Southerners, regardless of race, throughout the rest of the 19th century.<sup id="cite_ref-66" class="reference"><a href="#cite_note-66">[63]</a></sup> </p><p>In 1854, Harriet Beecher Stowe wrote the chapter "Poor White Trash" in her book <i><a href="/wiki/A_Key_to_Uncle_Tom%27s_Cabin" title="A Key to Uncle Tom's Cabin">A Key to Uncle Tom's Cabin</a></i>. Stowe wrote that slavery not only produces "degraded, miserable slaves", but also "a poor white population as degraded and brutal as ever existed in any of the most crowded districts of Europe." The <a href="/wiki/Plantation_system" class="mw-redirect" title="Plantation system">plantation system</a> forced those whites to struggle for subsistence, becoming an "inconceivably brutal" group resembling "some blind, savage monster, which, when aroused, tramples heedlessly over everything in its way." Beyond economic factors, Stowe traces the existence of this class to the shortage of schools and churches in their communities, and remarks that both blacks and whites in the area look down on these "poor white trash".<sup id="cite_ref-FOOTNOTEWray200657–58_67-0" class="reference"><a href="#cite_note-FOOTNOTEWray200657–58-67">[64]</a></sup><sup id="cite_ref-auto_30-1" class="reference"><a href="#cite_note-auto-30">[30]</a></sup> </p><p>In Stowe's second novel <i>Dred</i>, she describes the poor white inhabitants of the <a href="/wiki/Great_Dismal_Swamp" title="Great Dismal Swamp">Great Dismal Swamp</a>, which formed much of the border between Virginia and North Carolina, as an ignorant, degenerate, and immoral class of people prone to criminality.<sup id="cite_ref-FOOTNOTEIsenberg2016137_68-0" class="reference"><a href="#cite_note-FOOTNOTEIsenberg2016137-68">[65]</a></sup> <a href="/wiki/Hinton_Rowan_Helper" title="Hinton Rowan Helper">Hinton Rowan Helper</a>'s extremely influential 1857 book <i><a href="/wiki/The_Impending_Crisis_of_the_South" title="The Impending Crisis of the South">The Impending Crisis of the South</a></i> – which sold 140,000 copies and was considered to be the most important book of the 19th century by many people – describes the region's poor Caucasians as a class oppressed by the effects of slavery, a people of lesser physical stature who would be driven to extinction by the South's "cesspool of degradation and ignorance."<sup id="cite_ref-69" class="reference"><a href="#cite_note-69">[66]</a></sup> </p><p>Historian Jeffrey Glossner of the University of Mississippi writes: </p> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r996844942"><blockquote class="templatequote"><p>Continued work is needed to understand the material reality of the lives of poor whites and how they influenced surrounding social and political structures. Finding the ways in which their influence radiated through southern society can give us an image of the poor whites that is lost in the biased accounts handed down by elite contemporaries. The social and cultural history of this period, moreover, needs to be further integrated to disentangle image-making from social reality and show the place of poor whites in the South. ... While their voices are often unheard, we can gauge the broader importance of their presence through the social, political, and cultural developments of the period.<sup id="cite_ref-70" class="reference"><a href="#cite_note-70">[67]</a></sup></p></blockquote> <h3><span class="mw-headline" id="During_the_Civil_War">During the Civil War</span><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=White_trash&action=edit&section=9" title="Edit section: During the Civil War">edit</a><span class="mw-editsection-bracket">]</span></span></h3> <p>During the <a href="/wiki/American_Civil_War" title="American Civil War">Civil War</a>, the <a href="/wiki/Confederate_States_of_America" title="Confederate States of America">Confederacy</a> instituted <a href="/wiki/Conscription" title="Conscription">conscription</a> to raise soldiers for its army, with all men between the ages of 18 and 35 being eligible to be drafted – later expanded to all men between 17 and 50. However, exemptions were numerous, including any slave-owner with more than 20 slaves, political officeholders, teachers, ministers and clerks, and men who worked in valuable trades. Left to be drafted, or to serve as paid substitutes, were poor white trash Southerners, who were looked down on as cannon fodder. Conscripts who failed to report for duty were hunted down by so-called "dog catchers". Poor southerners said that it was a "rich man's war", but "a poor man's fight." While upper-class Southern "cavalier" officers were granted frequent furloughs to return home, this was not the case with the ordinary private soldier, which led to an extremely high rate of desertion among this group, who put their families' well-being above the cause of the Confederacy, and thought of themselves as "Conditional Confederates." Deserters harassed soldiers, raided farms and stole food, and sometimes banded together in settlements, such as the "Free State of Jones" (formerly Jones County) in Mississippi; desertion was openly joked about. When found, deserters could be executed or humiliated by being put into chains.<sup id="cite_ref-FOOTNOTEIsenberg2016159,_163–65_71-0" class="reference"><a href="#cite_note-FOOTNOTEIsenberg2016159,_163–65-71">[68]</a></sup> </p><p>Despite the war being fought to protect the right of the patrician elite of the South to own slaves, the planter class was reluctant to give up their cash crop, cotton, to grow the corn and grain needed by the Confederate armies and the civilian population. As a result, food shortages, exacerbated by <a href="/wiki/Inflation" title="Inflation">inflation</a> and hoarding of foodstuffs by the rich, caused the poor of the South to suffer greatly. This led to food riots of angry mobs of poor women who raided stores, warehouses, and depots looking for sustenance for their families. Both the male deserters and the female rioters put the lie to the myth of Confederate unity, and that the war was being fought for the rights of all white Southerners.<sup id="cite_ref-FOOTNOTEIsenberg2016165–66_72-0" class="reference"><a href="#cite_note-FOOTNOTEIsenberg2016165–66-72">[69]</a></sup> </p><p>Ideologically, the Confederacy claimed that the system of slavery in the South was superior to the class divisions of the North, because while the South devolved all its degrading labor onto what it saw as an inferior race, the black slaves, the North did so to its own "brothers in blood", the white working class. This the leaders and intellectuals of the Confederacy called "mudsill" democracy, and lauded the superiority of the pure-blooded Southern slave-owning "cavaliers" – who were worth five Northerners in a fight – over the sullied Anglo-Saxon upper class of the North.<sup id="cite_ref-FOOTNOTEIsenberg2016157–60_73-0" class="reference"><a href="#cite_note-FOOTNOTEIsenberg2016157–60-73">[70]</a></sup> For its part, some of the military leaders of the North, especially Generals <a href="/wiki/Ulysses_S._Grant" title="Ulysses S. Grant">Ulysses S. Grant</a> and <a href="/wiki/William_Tecumseh_Sherman" title="William Tecumseh Sherman">William Tecumseh Sherman</a>, recognized that their fight was not only to liberate slaves, but also the poor white Southerners who were oppressed by the system of slavery. Thus they took steps to exploit the class divisions between the "white trash" population and plantation owners. An Army chaplain wrote in a letter to his wife after the Union <a href="/wiki/Siege_of_Petersburg" title="Siege of Petersburg">siege of Petersburg, Virginia</a> that winning the war would not only result in the end of American slavery, but would also increase opportunities for "poor white trash." He said that the war would "knock off the shackles of millions of poor whites, whose bondage was really worse than that African." In these respects, the Civil War was to a certain extent a <a href="/wiki/Class_conflict" title="Class conflict">class war</a>.<sup id="cite_ref-FOOTNOTEIsenberg2016157–60,_172_74-0" class="reference"><a href="#cite_note-FOOTNOTEIsenberg2016157–60,_172-74">[71]</a></sup> After the Civil War and his presidency, in 1879 during his world tour, Grant said that he had hoped that the war would have freed the "poor white class" of the South from "a bondage in some respects even worse than slavery. ... But they have been as much under the thumb of the slave holder as before the war."<sup id="cite_ref-75" class="reference"><a href="#cite_note-75">[72]</a></sup> </p> <h3><span class="mw-headline" id="During_Reconstruction">During Reconstruction</span><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=White_trash&action=edit&section=10" title="Edit section: During Reconstruction">edit</a><span class="mw-editsection-bracket">]</span></span></h3> <p>After the war, President <a href="/wiki/Andrew_Johnson" title="Andrew Johnson">Andrew Johnson</a>'s first idea for the <a href="/wiki/Reconstruction_Era" class="mw-redirect" title="Reconstruction Era">reconstruction of the South</a> was not to take steps to create an egalitarian democracy. Instead, he envisioned what was essentially a "white trash republic", in which the aristocracy would maintain their property holdings and an amount of social power, but be disenfranchised until they could show their loyalty to the Union. The freed blacks would no longer be slaves, but would still be denied essential rights of citizenship and would make up the lowest rung on the social ladder. In between would be the poor white Southerner, the white trash, who while occupying a lesser social position, would essentially become the masters of the South, voting and occupying political offices, and maintaining a superior status to the free blacks and freed slaves. Emancipated from the inequities of the plantation system, poor white trash would become the bulwark of Johnson's rebuilding of the South and its restoration into the Union.<sup id="cite_ref-FOOTNOTEIsenberg2016176–78_76-0" class="reference"><a href="#cite_note-FOOTNOTEIsenberg2016176–78-76">[73]</a></sup> </p><p>Johnson's plan was never put into effect, and the <a href="/wiki/Freedmen%27s_Bureau" title="Freedmen's Bureau">Freedmen's Bureau</a> – which was created in 1865, before President <a href="/wiki/Abraham_Lincoln" title="Abraham Lincoln">Abraham Lincoln</a> was <a href="/wiki/Assassination_of_Abraham_Lincoln" title="Assassination of Abraham Lincoln">assassinated</a> – was authorized to help "all refugees and all freedmen", black and white alike. The agency did this despite Johnson's basic lack of concern for the freed slaves the war had supposedly been fought over. But even though they provided relief to them, the Bureau did not accept Johnson's vision of poor whites as the loyal and honorable foundation of a reconstructed South. Northern journalists and other observers maintained that poor white trash, who were now destitute refugees, "beggars, dependents, houseless and homeless wanderers", were still victimized by poverty and vagrancy. They were "loafers" dressed in rags and covered in filth who did no work, but accepted government relief handouts. They were seen as only slightly more intelligent than blacks. One observer, James R. Gilmore, a cotton merchant and novelist who had traveled throughout the South, wrote the book <i>Down in Tennessee</i>, published in 1864, in which he differentiated poor whites into two groups, "mean whites" and "common whites". While the former were thieves, loafers, and brutes, the latter were law-abiding citizens who were enterprising and productive. It was the "mean" minority who gave white trash their bad name and character.<sup id="cite_ref-FOOTNOTEIsenberg2016177–80_77-0" class="reference"><a href="#cite_note-FOOTNOTEIsenberg2016177–80-77">[74]</a></sup> </p><p>A number of commentators noted that poor white Southerners did not compare favorably to freed blacks, who were described as "capable, thrifty, and loyal to the Union." Marcus Sterling, a Freedmen's Bureau agent and a former Union officer, said that the "pitiable class of poor whites" were "the only class which seem almost unaffected by the [bureau's] great benevolence and its bold reform", while in contrast black freedmen had become "more settled, industrious and ambitious," eager to learn how to read and improve themselves. Sidney Andrews saw in blacks a "shrewd instinct for preservation" which poor whites did not have, and <a href="/wiki/Whitelaw_Reid" title="Whitelaw Reid">Whitelaw Reid</a>, a politician and newspaper editor from Ohio, thought that black children appeared eager to learn. <i><a href="/wiki/Atlantic_Monthly" class="mw-redirect" title="Atlantic Monthly">Atlantic Monthly</a></i> went so far as to suggest that government policy should switch from "disenfranchis[ing] the humble, quiet, hardworking Negro" and cease to provide help to the "worthless barbarian", the "ignorant, illiterate, and vicious" white trash population.<sup id="cite_ref-FOOTNOTEIsenberg2016179–80_78-0" class="reference"><a href="#cite_note-FOOTNOTEIsenberg2016179–80-78">[75]</a></sup> </p><p>So, during the Reconstruction Era, white trash were no longer seen simply as a freakish, degenerate breed who lived almost invisibly in the backcountry wilderness, the war had brought them out of the darkness into the mainstream of society, where they developed the reputation of being a dangerous class of criminals, vagrants and delinquents, lacking intelligence, unable to speak properly, the "Homo genus without the sapien", an evolutionary dead end in the <a href="/wiki/Social_Darwinism" title="Social Darwinism">Social Darwinist</a> thinking of the time. Plus, they were immoral, breaking all social codes and sexual norms, engaging in <a href="/wiki/Incest" title="Incest">incest</a> and prostitution, pimping out family members, and producing numerous <a href="/wiki/In-bred" class="mw-redirect" title="In-bred">in-bred</a> bastard children.<sup id="cite_ref-FOOTNOTEIsenberg2016180–81_79-0" class="reference"><a href="#cite_note-FOOTNOTEIsenberg2016180–81-79">[76]</a></sup> </p> <h3><span class="mw-headline" id="Post-Reconstruction">Post-Reconstruction</span><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=White_trash&action=edit&section=11" title="Edit section: Post-Reconstruction">edit</a><span class="mw-editsection-bracket">]</span></span></h3> <p>One of the responses of Southerners and Northern Democrats to Reconstruction was the invention of the myth of the "<a href="/wiki/Carpetbagger" title="Carpetbagger">carpetbaggers</a>", those Northern Republican scoundrels and adventurers who were said to have invaded the South to take advantage of its people, but less well known are those that were called "<a href="/wiki/Scalawag" title="Scalawag">scalawags</a>", Southern whites who betrayed their race by supporting the Republican Party and Reconstruction. The scalawag, even if they came from a higher social class, was often described as having a "white trash heart". They were decried as "Black Republicans", and were accused of easily mingling with blacks, inviting them to dine in their homes, and inciting them by encouraging them to seek social equality. The Democrats retaliated with <i><a href="/wiki/Autobiography_of_a_Scalawag" title="Autobiography of a Scalawag">Autobiography of a Scalawag</a></i>, a parody of the standard "<a href="/wiki/Self-made_man" title="Self-made man">self-made man</a>" story, in which a white trash southerner with no innate ambition is nevertheless raised to a position of middling power just by being in the right place at the right time, or by lying and cheating.<sup id="cite_ref-FOOTNOTEIsenberg2016182–86_80-0" class="reference"><a href="#cite_note-FOOTNOTEIsenberg2016182–86-80">[77]</a></sup> </p><p>After Reconstruction governments were "<a href="/wiki/Redemptionists" class="mw-redirect" title="Redemptionists">Redeemed</a>", and Southern states returned to "local control" – i.e. white supremacist rule – some Southern conservatives in power expressed their desire to "conserve" the Blacks, and many African Americans, having no real alternative, accepted their protection as their best available option. This exposed a class-based fracture in the Southern white population. The Governor of South Carolina, ex-Confederate General <a href="/wiki/Wade_Hampton_III" title="Wade Hampton III">Wade Hampton</a>, said that the "better class of whites" approved of this policy, but that "the lower whites are less favorable." A Black member of the Virginia Assembly in 1877 noted as such in a debate; it was reported by Democratic politician <a href="/wiki/Jabez_Lamar_Monroe_Curry" title="Jabez Lamar Monroe Curry">Jabez Lamar Monroe Curry</a> that the Assemblyman said that "he and his race relied for the protection of their rights & liberties, not on the 'poor white trash' but on the 'well-raised' gentleman." in 1890, the editor of a Black newspaper editorialized that the demand in the South for "<a href="/wiki/Jim_Crow_laws" title="Jim Crow laws">Jim Crow" laws</a> did not come from the "best people of the South", but from the "worst class of whites" in that region. <sup id="cite_ref-FOOTNOTEWoodward197449–50_81-0" class="reference"><a href="#cite_note-FOOTNOTEWoodward197449–50-81">[78]</a></sup> </p><p>Around 1890, the term "redneck" began to be widely used for poor white southeers, especially those racist followers of the Democratic demagogues of the time. Rednecks were found working in the mills, living deep in the swamps, heckling at Republican rallies, and were even occasionally elected to be a state legislator. Such was the case with Guy Rencher, who claimed that "redneck" came from his own "long red neck".<sup id="cite_ref-FOOTNOTEIsenberg2016187–90_82-0" class="reference"><a href="#cite_note-FOOTNOTEIsenberg2016187–90-82">[79]</a></sup> </p> <figure class="mw-default-size" typeof="mw:File/Thumb"><a href="/wiki/File:Typical_native_farmers.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/9/94/Typical_native_farmers.jpg/200px-Typical_native_farmers.jpg" decoding="async" width="200" height="136" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/9/94/Typical_native_farmers.jpg/300px-Typical_native_farmers.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/9/94/Typical_native_farmers.jpg/400px-Typical_native_farmers.jpg 2x" data-file-width="2135" data-file-height="1453" /></a><figcaption>Puerto Rico (circa 1899): "The farming class is about on a par with the poor darkies down South, and varies much even in race and color, ranging from Spanish white trash to full-blooded Ethiopians."</figcaption></figure> <h3><span id="The_.22New_South.22"></span><span class="mw-headline" id="The_"New_South"">The "New South"</span><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=White_trash&action=edit&section=12" title="Edit section: The "New South"">edit</a><span class="mw-editsection-bracket">]</span></span></h3> <p>Beginning in the 1890s and continuing through the turn of the century, the "<a href="/wiki/New_South" title="New South">New South</a>" movement introduced industrialization to the South, primarily in the form of hundreds of <a href="/wiki/Cotton_mill" title="Cotton mill">cotton mills</a>, which sprang up in practically every town, village or hamlet where there was a flow of water to provide energy to power the mill. The poor whites who had not already become <a href="/wiki/Sharecropper" class="mw-redirect" title="Sharecropper">sharecroppers</a> or <a href="/wiki/Tenant_farmer" title="Tenant farmer">tenant farmers</a> on cotton plantations moved into housing provided by the mills, and every member of the family, down to children as young as 6, 7 or 8, worked at the mill, often from before dawn until after dark, for daily wages which were about half of those prevalent for similar work in the North. Deprived of sunlight, working on badly ventilated mill floors, eating a diet which was no better than they had consumed before becoming industrialized, the mill worker became a notable physical type: </p> <blockquote><p>A dead white skin, a sunken chest, and stooping shoulders were the earmarks of the breed. Chinless faces, microcephalic foreheads, rabbit teeth, goggling dead-fish eyes, rickety limbs and stuented stunted bodies abounded – over and beyond the limits of their prevalence in the countryside. The women were characteristically stringy-haired and limp of breast at twenty, and shrunken hags at thirty of forty. And the incidence of tuberculosis, of insanity and epilepsy, and, above all, of <a href="/wiki/Pellagra" title="Pellagra">pellagra</a>, the curious vitamin-deficiency disease which is nearly peculiar to the South, was increasing.<sup id="cite_ref-FOOTNOTECash1991200_83-0" class="reference"><a href="#cite_note-FOOTNOTECash1991200-83">[80]</a></sup></p></blockquote> <p>The societal organization of the mills was taken directly from that of the plantations, with the head of the mills replacing the planter as the master, and the mill providing for its workers housing – for which it charged rent – "<a href="/wiki/Company_store" title="Company store">company stores</a>" – where goods could be bought and charged against future earnings, putting the worker eternally in the company's debt – even churches and schools – paying the wages of the parson and the teacher – for the mills stood in large part just outside already organized municipal boundaries. And the mill workers, as described above, attracted a new bevy of insulting and disdainful names, such as "lint-heads", "cotton-tails", "factory rats", and "cotton-mill trash".<sup id="cite_ref-FOOTNOTECash1991201–202_84-0" class="reference"><a href="#cite_note-FOOTNOTECash1991201–202-84">[81]</a></sup> </p> <h3><span class="mw-headline" id="Eugenics">Eugenics</span><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=White_trash&action=edit&section=13" title="Edit section: Eugenics">edit</a><span class="mw-editsection-bracket">]</span></span></h3> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1033289096"><div role="note" class="hatnote navigation-not-searchable">Main article: <a href="/wiki/Compulsory_sterilization#United_States" title="Compulsory sterilization">Compulsory sterilization § United States</a></div> <p>Also around 1890, the <a href="/wiki/American_eugenics_movement" class="mw-redirect" title="American eugenics movement">American eugenics movement</a> turned its attention to poor white trash. They were stigmatized as being feeble-minded and promiscuous, having incestuous and inter-racial sex, and abandoning or mistreating the children of those unions. Eugenicists campaigned successfully for laws that would allow rural whites fitting these descriptions to be involuntarily sterilized by the state, in order to "cleanse" society of faulty genetic heritages.<sup id="cite_ref-Drinkard_1-5" class="reference"><a href="#cite_note-Drinkard-1">[1]</a></sup> </p><p>In 1907, <a href="/wiki/Indiana" title="Indiana">Indiana</a> passed the first eugenics-based <a href="/wiki/Compulsory_sterilization" title="Compulsory sterilization">compulsory sterilization</a> law in the world. Thirty U.S. states would soon follow their lead.<sup id="cite_ref-85" class="reference"><a href="#cite_note-85">[82]</a></sup><sup id="cite_ref-86" class="reference"><a href="#cite_note-86">[83]</a></sup> Although the law was overturned by the <a href="/wiki/Indiana_Supreme_Court" title="Indiana Supreme Court">Indiana Supreme Court</a> in 1921,<sup id="cite_ref-87" class="reference"><a href="#cite_note-87">[84]</a></sup> in the 1927 case <i><a href="/wiki/Buck_v._Bell" title="Buck v. Bell">Buck v. Bell</a></i>, the <a href="/wiki/Supreme_Court_of_the_United_States" title="Supreme Court of the United States">U.S. Supreme Court</a> upheld the constitutionality of the <a href="/wiki/Virginia_Sterilization_Act_of_1924" title="Virginia Sterilization Act of 1924">Virginia Sterilization Act of 1924</a>, allowing for the <a href="/wiki/Compulsory_sterilization" title="Compulsory sterilization">compulsory sterilization</a> of patients of state mental institutions.<sup id="cite_ref-88" class="reference"><a href="#cite_note-88">[85]</a></sup> </p> <h3><span class="mw-headline" id="The_Depression">The Depression</span><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=White_trash&action=edit&section=14" title="Edit section: The Depression">edit</a><span class="mw-editsection-bracket">]</span></span></h3> <figure class="mw-default-size mw-halign-right" typeof="mw:File/Thumb"><a href="/wiki/File:Migrant_Mother_(LOC_fsa.8b29516).jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/b/bc/Migrant_Mother_%28LOC_fsa.8b29516%29.jpg/200px-Migrant_Mother_%28LOC_fsa.8b29516%29.jpg" decoding="async" width="200" height="257" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/b/bc/Migrant_Mother_%28LOC_fsa.8b29516%29.jpg/300px-Migrant_Mother_%28LOC_fsa.8b29516%29.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/b/bc/Migrant_Mother_%28LOC_fsa.8b29516%29.jpg/400px-Migrant_Mother_%28LOC_fsa.8b29516%29.jpg 2x" data-file-width="6309" data-file-height="8099" /></a><figcaption><a href="/wiki/Dorothea_Lange" title="Dorothea Lange">Dorothea Lange</a>'s 1936 photograph of <a href="/wiki/Florence_Thompson" class="mw-redirect" title="Florence Thompson">Florence Thompson</a>, a migrant worker in California during the <a href="/wiki/Great_Depression" title="Great Depression">Great Depression</a>, along with three of her children. The photo is known as <i><a href="/wiki/Migrant_Mother" title="Migrant Mother">Migrant Mother</a></i></figcaption></figure> <p>The beginning of the 20th century brought no change of status for poor white southerners, especially after the onset of the <a href="/wiki/Great_Depression_in_the_United_States" title="Great Depression in the United States">Great Depression</a>. The condition of this class was presented to the public in <a href="/wiki/Margaret_Bourke-White" title="Margaret Bourke-White">Margaret Bourke-White</a>'s photographic series for <i><a href="/wiki/Life_(magazine)" title="Life (magazine)">Life</a></i> magazine and the work of other photographers made for <a href="/wiki/Roy_Stryker" title="Roy Stryker">Roy Stryker</a>'s Historical Section of the federal <a href="/wiki/Resettlement_Agency" class="mw-redirect" title="Resettlement Agency">Resettlement Agency</a>. Author <a href="/wiki/James_Agee" title="James Agee">James Agee</a> wrote about them in his ground-breaking work <i><a href="/wiki/Let_Us_Now_Praise_Famous_Men" title="Let Us Now Praise Famous Men">Let Us Now Praise Famous Men</a></i> (1941), as did <a href="/wiki/Jonathan_Daniels" title="Jonathan Daniels">Jonathan Daniels</a> in <i>A Southerner Discovers the South</i> (1938).<sup id="cite_ref-FOOTNOTEIsenberg2016206–230_89-0" class="reference"><a href="#cite_note-FOOTNOTEIsenberg2016206–230-89">[86]</a></sup> </p><p>A number of <a href="/wiki/Franklin_D._Roosevelt" title="Franklin D. Roosevelt">Franklin D. Roosevelt</a>'s <a href="/wiki/New_Deal" title="New Deal">New Deal</a> agencies tried to help the rural poor to better themselves and to break through the social barriers of Southern society which held them back, reinstating the <a href="/wiki/American_Dream" title="American Dream">American Dream</a> of upward mobility. Programs such as those of the <a href="/wiki/Subsistence_Homesteads_Division" title="Subsistence Homesteads Division">Subsistence Homesteads Division</a> of the <a href="/wiki/United_States_Department_of_the_Interior" title="United States Department of the Interior">Department of the Interior</a>; its successor, the Resettlement Administration, whose express purpose was to help the poor in rural areas; and its replacement, the <a href="/wiki/Farm_Security_Administration" title="Farm Security Administration">Farm Security Administration</a> which aimed to break the cycle of <a href="/wiki/Tenant_farming" class="mw-redirect" title="Tenant farming">tenant farming</a> and <a href="/wiki/Sharecropping" title="Sharecropping">sharecropping</a> and help poor whites and blacks to own their own farms, and to initiate the creation of the communities necessary to support those farms. The agencies also provided services for migrant workers, such as the <a href="/wiki/Arkies" class="mw-redirect" title="Arkies">Arkies</a> and <a href="/wiki/Okies" class="mw-redirect" title="Okies">Okies</a>, who had been devastated by the <a href="/wiki/Dust_Bowl" title="Dust Bowl">Dust Bowl</a> – the condition of which was well-documented by photographer <a href="/wiki/Dorothea_Lange" title="Dorothea Lange">Dorothea Lange</a> in <i>An American Exodus</i> (1939) – and been forced to take to the road, jamming all their belongings into Ford motorcars and heading west toward California.<sup id="cite_ref-FOOTNOTEIsenberg2016206–230_89-1" class="reference"><a href="#cite_note-FOOTNOTEIsenberg2016206–230-89">[86]</a></sup> </p><p>Important in the devising and running of these programs were politicians and bureaucrats such as <a href="/wiki/Henry_Cantwell_Wallace" title="Henry Cantwell Wallace">Henry Wallace</a>, the <a href="/wiki/United_States_Secretary_of_Agriculture" title="United States Secretary of Agriculture">Secretary of Agriculture</a>; <a href="/wiki/Milburn_Lincoln_Wilson" class="mw-redirect" title="Milburn Lincoln Wilson">Milburn Lincoln Wilson</a>, the first head of the Subsistence Homesteads Division, who was a social scientist and an agricultural expert; and <a href="/wiki/Rexford_G._Tugwell" class="mw-redirect" title="Rexford G. Tugwell">Rexford G. Tugwell</a>, a <a href="/wiki/Columbia_University" title="Columbia University">Columbia University</a> economics professor who managed to be appointed the first head of the Resettlement Agency, despite refusing to present himself with a "homely, democratic manner" in his confirmation hearings. Tugwell understood that the status of tenant farmers would not change if they could not vote, so he campaigned against <a href="/wiki/Poll_taxes" class="mw-redirect" title="Poll taxes">poll tax</a>, which prevented them voting, since they could not afford to pay it. His agency's goals were the four "R's": "retirement of bad land, relocation of rural poor, resettlement of the unemployed in suburban communities, and rehabilitation of farm families."<sup id="cite_ref-FOOTNOTEIsenberg2016206–230_89-2" class="reference"><a href="#cite_note-FOOTNOTEIsenberg2016206–230-89">[86]</a></sup> </p><p>Other individuals important in the fight to help the rural poor were <a href="/wiki/Arthur_Raper" class="mw-redirect" title="Arthur Raper">Arthur Raper</a>, an expert on tenancy farming, whose study <i>Preface to Peasantry</i> (1936) explained why the south's system held back the region's poor and caused them to migrate; and <a href="/wiki/Howard_W._Odum" title="Howard W. Odum">Howard Odum</a>, a <a href="/wiki/University_of_North_Carolina" title="University of North Carolina">University of North Carolina</a> sociologist and psychologist who founded the journal <i><a href="/wiki/Social_Forces" title="Social Forces">Social Forces</a></i>, and worked closely with the Federal government. Odum wrote the 600-page masterwork <i>Southern Regions of the United States</i>, which became a guidebook for the New Deal. Journalist <a href="/wiki/Gerald_W._Johnson_(journalist)" class="mw-redirect" title="Gerald W. Johnson (journalist)">Gerald W. Johnson</a> translated Odum's ideas in the book into a popular volume, <i>The Wasted Land</i>. It was Odum who, in 1938, mailed questionnaires to academics to determine their views on what "poor white" meant to them. The results were in many ways indistinguishable from the popular views of "white trash" that had been held for many decades, since the words that came back all indicated serious character flaws in poor whites: "purposeless, hand to mouth, lazy, unambitious, no account, no desire to improve themselves, inertia", but, most often, "shiftless". Despite the passage of time, poor whites were still seen as white trash, a breed apart, a class partway between blacks and whites, whose shiftless ways may have even originated from their proximity to blacks.<sup id="cite_ref-FOOTNOTEIsenberg2016206–230_89-3" class="reference"><a href="#cite_note-FOOTNOTEIsenberg2016206–230-89">[86]</a></sup> </p> <h3><span id=".22Trailer_trash.22"></span><span class="mw-headline" id=""Trailer_trash"">"Trailer trash"</span><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=White_trash&action=edit&section=15" title="Edit section: "Trailer trash"">edit</a><span class="mw-editsection-bracket">]</span></span></h3> <p><a href="/wiki/Caravan_(trailer)" title="Caravan (trailer)">Trailers</a> got their start in the 1930s, and their use proliferated during the housing shortage of <a href="/wiki/World_War_II" title="World War II">World War II</a>, when the Federal government used as many as 30,000 of them to house defense workers, soldiers and sailors throughout the country, but especially around areas with a large military or defense presence, such as <a href="/wiki/Mobile,_Alabama" title="Mobile, Alabama">Mobile, Alabama</a> and <a href="/wiki/Pascagoula,_Mississippi" title="Pascagoula, Mississippi">Pascagoula, Mississippi</a>. In her book <i>Journey Through Chaos</i>, reporter <a href="/wiki/Agnes_E._Meyer" title="Agnes E. Meyer">Agnes Meyer</a> of <i><a href="/wiki/The_Washington_Post" title="The Washington Post">The Washington Post</a></i> travelled throughout the country, reporting on the condition of the "neglected rural areas", and described the people who lived in the trailers, tents, and shacks in such areas as malnourished, unable to read or write, and generally ragged. The workers who came to Mobile and Pascagoula to work in the shipyards there were from the backwoods of the South, "subnormal swamp and mountain folk" whom the locals described as "vermin"; elsewhere, they were called "squatters". They were accused of having loose morals, high illegitimacy rates, and of allowing <a href="/wiki/Prostitution" title="Prostitution">prostitution</a> to thrive in their "Hillbilly Havens". The trailers themselves – sometimes purchased second- or third-hand – were often unsightly, unsanitary, and dilapidated, causing communities to zone them away from the more desirable areas, which meant away from schools, stores, and other necessary facilities, often literally on the other side of the railroad tracks.<sup id="cite_ref-FOOTNOTEIsenberg2016240–247_90-0" class="reference"><a href="#cite_note-FOOTNOTEIsenberg2016240–247-90">[87]</a></sup> </p><p> In the mid-20th century, poor whites who could not afford to buy suburban-style <a href="/wiki/Tract_housing" title="Tract housing">tract housing</a> began to purchase mobile homes, which were not only cheaper, but which could be easily relocated if work in one location ran out. These – sometimes by choice and sometimes through local <a href="/wiki/Zoning_laws" class="mw-redirect" title="Zoning laws">zoning laws</a> – gathered in trailer camps, and the people who lived in them became known as "<a href="/wiki/Trailer_trash" title="Trailer trash">trailer trash</a>". Despite many of them having jobs, albeit sometimes itinerant ones, the character flaws that had been perceived in poor white trash in the past were transferred to so-called "trailer trash", and trailer camps or parks were seen as being inhabited by retired persons, migrant workers, and, generally, the poor. By 1968, a survey found that only 13% of those who owned and lived in mobile homes had <a href="/wiki/White-collar_worker" title="White-collar worker">white collar</a> jobs.<sup id="cite_ref-FOOTNOTEIsenberg2016240–247_90-1" class="reference"><a href="#cite_note-FOOTNOTEIsenberg2016240–247-90">[87]</a></sup></p><div style="clear:left;"></div> <h2><span class="mw-headline" id="Outlook">Outlook</span><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=White_trash&action=edit&section=16" title="Edit section: Outlook">edit</a><span class="mw-editsection-bracket">]</span></span></h2> <p>According to sociologist Allyson Drinkard, writing in <i>The Social History of the American Family</i>, to be considered "white trash" in modern American society is different from simply being poor and white. The term </p> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r996844942"><blockquote class="templatequote"><p>...conjures up images of trailer parks, cars on blocks, drug and alcohol abuse, family violence, neglected children, stupid adults, fist fighting, loud and abrasive language, poor dental and physical health, garishness, promiscuous women, rebel flag regalia, incest, and inbreeding.<sup id="cite_ref-Drinkard_1-6" class="reference"><a href="#cite_note-Drinkard-1">[1]</a></sup></p></blockquote> <p>Drinkard writes that as economic inequality continues to grow in the United States, the number of poor white people in both rural and urban areas will continue to grow. At the same time, as white privilege declines in general and minorities continue to hold a growing percentage of jobs in a declining job market, the poor white segment of the population will continue to be caught in the paradox of being a part of a privileged class, but without being able to benefit from their supposed privilege. Being white will no longer enable them to get and hold a good job, or to earn a suitable income. Poor white people, like other oppressed minorities, are born trapped in poverty, and – again, like other minorities – are blamed for their predicament, and for not being able to "raise themselves" out of their social conditions and economic status. Meanwhile, upper- and middle-class whites will continue to label them as "white trash" in order to solidify their feeling of superiority by making sure that "white trash" people are seen as outsiders.<sup id="cite_ref-Drinkard_1-7" class="reference"><a href="#cite_note-Drinkard-1">[1]</a></sup> </p><p>Historian Nancy Isenberg, author of <i>White Trash: The 400-Year Untold Story of Class in America</i>, says that </p> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r996844942"><blockquote class="templatequote"><p>White trash is a central, if disturbing, thread in our national narrative. The very existence of such people – both in their visibility and invisibilty – is proof that American society obsesses over the mutable labels we give to the neighbors we wish not to notice. "They are not who we are." But they are who we are and have been a fundamental part of our history, whether we like it or not.<sup id="cite_ref-FOOTNOTEIsenberg2016321_91-0" class="reference"><a href="#cite_note-FOOTNOTEIsenberg2016321-91">[88]</a></sup></p></blockquote> <h2><span class="mw-headline" id="In_popular_culture">In popular culture</span><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=White_trash&action=edit&section=17" title="Edit section: In popular culture">edit</a><span class="mw-editsection-bracket">]</span></span></h2> <h3><span class="mw-headline" id="White_popular_culture">White popular culture</span><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=White_trash&action=edit&section=18" title="Edit section: White popular culture">edit</a><span class="mw-editsection-bracket">]</span></span></h3> <ul><li>American pop culture connects being a white, poor, rural man to both drinking and violence.<sup id="cite_ref-92" class="reference"><a href="#cite_note-92">[89]</a></sup></li></ul> <ul><li>In 1900, <a href="/wiki/Evelyn_Greenleaf_Sutherland" title="Evelyn Greenleaf Sutherland">Evelyn Greenleaf Sutherland</a>'s play <i>Po' White Trash</i>, explored the complicated cultural tensions and social and racial status of poor whites in the post-Reconstruction South.<sup id="cite_ref-93" class="reference"><a href="#cite_note-93">[90]</a></sup> In <a href="/wiki/O_Henry" class="mw-redirect" title="O Henry">O Henry</a>'s short story "Shoes" (c.1907), the protagonist, John De Graffenreid Atwood from Alabama, languishing in Mexico as an American consul, refers to a former adversary, Pink Dawson, as "Poor white trash", although he does admit that Dawson "[h]ad five hundred acres of farming land ..." Such a sizable landholding would, of course, disqualify Dawson from actually being "poor white trash", so Atwood's statement must have been an insult and not a description.<sup id="cite_ref-94" class="reference"><a href="#cite_note-94">[91]</a></sup> <a href="/wiki/George_Bernard_Shaw" title="George Bernard Shaw">George Bernard Shaw</a> uses the term in his 1909 play <i><a href="/wiki/The_Shewing-Up_of_Blanco_Posnet" title="The Shewing-Up of Blanco Posnet">The Shewing-Up of Blanco Posnet</a></i>, set in the wild American west. The prostitute Feemy says to Blanco "I'll hang you, you dirty horse-thief; or not a man in this camp will ever get a word or a look from me again. You're just trash: that's what you are. White trash."</li></ul> <ul><li>Ernest Matthew Mickler's <i>White Trash Cooking</i> (1986), based on the cooking of rural white Southerners, enjoyed an unanticipated rise to popularity.<sup id="cite_ref-McDowell_95-0" class="reference"><a href="#cite_note-McDowell-95">[92]</a></sup><sup id="cite_ref-96" class="reference"><a href="#cite_note-96">[93]</a></sup><sup id="cite_ref-Smith_2004_97-0" class="reference"><a href="#cite_note-Smith_2004-97">[94]</a></sup><sup id="cite_ref-98" class="reference"><a href="#cite_note-98">[95]</a></sup> Sherrie A. Inness writes that authors such as Mickler use humor to convey the experience of living on the margins of white society, and to expand the definition of American culinary history beyond upper-class traditions based on European cooking.<sup id="cite_ref-99" class="reference"><a href="#cite_note-99">[96]</a></sup></li></ul> <ul><li>By the 1980s, fiction was being published by Southern authors who identified as having redneck or white trash origins, such as <a href="/wiki/Harry_Crews" title="Harry Crews">Harry Crews</a>, <a href="/wiki/Dorothy_Allison" title="Dorothy Allison">Dorothy Allison</a>, Larry Brown, and Tim McLaurin.<sup id="cite_ref-100" class="reference"><a href="#cite_note-100">[97]</a></sup> Autobiographies sometimes mention white trash origins. Gay rights activist <a href="/wiki/Amber_L._Hollibaugh" title="Amber L. Hollibaugh">Amber L. Hollibaugh</a> wrote, "I grew up a <a href="/wiki/Mixed-race" class="mw-redirect" title="Mixed-race">mixed-race</a>, white-trash girl in a country that considered me dangerous, corrupt, fascinating, exotic. I responded to the challenge by becoming that alarming, hazardous, sexually disruptive woman."<sup id="cite_ref-101" class="reference"><a href="#cite_note-101">[98]</a></sup></li></ul> <ul><li><a href="/wiki/Dolly_Parton" title="Dolly Parton">Dolly Parton</a> regularly referred to herself as white trash telling <i><a href="/wiki/Southern_Living" title="Southern Living">Southern Living</a></i></li></ul> <blockquote><p>White trash! I am. People always say, 'Aren't you insulted when people call you white trash?' I say, 'Well it depends on who's calling me white trash and how they mean it.' But we really were, to some degree. Because when you're that poor and you're not educated, you fall in those categories.<sup id="cite_ref-102" class="reference"><a href="#cite_note-102">[99]</a></sup></p></blockquote> <dl><dd>Talking about her fame, Parton said "There’s nothing like white trash at the White House!"<sup id="cite_ref-103" class="reference"><a href="#cite_note-103">[100]</a></sup><sup id="cite_ref-104" class="reference"><a href="#cite_note-104">[101]</a></sup> She cheerfully told <i><a href="/wiki/Rolling_Stone" title="Rolling Stone">Rolling Stone</a></i> she will always remain "a white-trash person".<sup id="cite_ref-105" class="reference"><a href="#cite_note-105">[102]</a></sup></dd></dl> <ul><li>President <a href="/wiki/Jimmy_Carter" title="Jimmy Carter">Jimmy Carter</a> quoted a supporter who called him "white trash made good".<sup id="cite_ref-106" class="reference"><a href="#cite_note-106">[103]</a></sup> In his 2001 biography <i>An Hour Before Daylight: Memories of a Rural Boyhood</i>, Carter wrote about poor white people in the 1920s and 1930s rural Georgia "For those who were lazy or dishonest, or had repulsive personal habits, 'white trash' was a greater insult than any epithet based on race."<sup id="cite_ref-107" class="reference"><a href="#cite_note-107">[104]</a></sup> <i><a href="/wiki/People_(magazine)" title="People (magazine)">People</a></i> magazine lampooned a book on Carter as a "Southern white trash novel".<sup id="cite_ref-108" class="reference"><a href="#cite_note-108">[105]</a></sup></li></ul> <ul><li>In 2006, country music star <a href="/wiki/Toby_Keith" title="Toby Keith">Toby Keith</a> released an album called <i><a href="/wiki/White_Trash_with_Money" title="White Trash with Money">White Trash with Money</a></i>, which reached platinum sales levels.<sup id="cite_ref-109" class="reference"><a href="#cite_note-109">[106]</a></sup></li></ul> <ul><li>An, earlier example of self-identification is the 1969 song "<a href="/wiki/Fancy_(Bobbie_Gentry_song)" title="Fancy (Bobbie Gentry song)">Fancy</a>" which was written and recorded by singer <a href="/wiki/Bobbie_Gentry" title="Bobbie Gentry">Bobbie Gentry</a>. In the song, which was in part inspired by Gentry's own life, Gentry describes the narrator's impoverished childhood as having been "born just plain white trash", a beginning which leads her into prostitution to escape from the cycle of poverty.<sup id="cite_ref-110" class="reference"><a href="#cite_note-110">[107]</a></sup></li></ul> <ul><li>In a number of instances, characters in television programs have self-identified as "white trash." For instance in the "Brown History Month" episode of the animated television series <i><a href="/wiki/The_Cleveland_Show" title="The Cleveland Show">The Cleveland Show</a></i> (season 1, episode 19, first broadcast on May 10, 2010), the protagonist, Cleveland Brown, a black man (who is voiced by a white actor), lives next door to Lester Krinklesac, a white man (voiced by a black actor), who has a Confederate battle flag displayed on his house. When the two come into conflict during Black History Month, Lester wears a t-shirt which says "Proud White Trash". Another animated program, also connected with <a href="/wiki/Seth_MacFarlane" title="Seth MacFarlane">Seth MacFarlane</a>, as is <i>The Cleveland Show</i>, is <i><a href="/wiki/Family_Guy" title="Family Guy">Family Guy</a></i>. In the episode "<a href="/wiki/To_Love_and_Die_in_Dixie" title="To Love and Die in Dixie">To Love and Die in Dixie</a>" (season 3, episode 12, first broadcast November 15, 2001), the Griffin family is relocated to the South by the FBI, and Stewie is entranced by the sound of a banjo. After he plucks a string, he says that he feels "deliciously white trash" and that he wants a <a href="/wiki/Mullet_(haircut)" title="Mullet (haircut)">mullet</a>. Later in the episode, Stewie plays banjo with a bluegrass jug band – banjo, washtub bass, washboard, and jug – performing "My Fat Baby Loves to Eat". In the same year, in "<a href="/wiki/Peter_Griffin:_Husband,_Father..._Brother%3F" class="mw-redirect" title="Peter Griffin: Husband, Father... Brother?">Peter Griffin: Husband, Father... Brother?</a>" (season 3, episode 14, first broadcast December 1, 2001), Cleveland Brown receives reparations from the family that enslaved his ancestors. Because they are now only "poor white trash", they gave what they can: a tray of <a href="/wiki/Rice_Krispie_Treats" class="mw-redirect" title="Rice Krispie Treats">Rice Krispie Treats</a>. Ten years later, in "<a href="/wiki/Amish_Guy" title="Amish Guy">Amish Guy</a>" (season 10, episode 7, first broadcast November 27, 2011), when told that the Griffin family's car trip to <a href="/wiki/Columbus,_Ohio" title="Columbus, Ohio">Columbus, Ohio</a> to ride a roller-coaster is their vacation, the Stewie asks Brian the dog "Are we trash?", to which Brian responds "Kinda". While these self-identifications were written by Hollywood writers, their existence is an indication – as with the Dolly Parton and Bobbie Gentry examples above – that being "white trash" does not necessarily have to be a negative, and can at times be celebratory or merely a simple matter of identification; although since both <i>The Cleveland Show</i> and <i>Family Guy</i> are sitcoms, the circumstances must have been thought to have comic value as well.</li></ul> <h3><span class="mw-headline" id="Black_popular_culture">Black popular culture</span><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=White_trash&action=edit&section=19" title="Edit section: Black popular culture">edit</a><span class="mw-editsection-bracket">]</span></span></h3> <ul><li>Use of "white trash" epithets has been extensively reported in <a href="/wiki/African_American" class="mw-redirect" title="African American">African American</a> culture.<sup id="cite_ref-111" class="reference"><a href="#cite_note-111">[108]</a></sup><sup id="cite_ref-112" class="reference"><a href="#cite_note-112">[109]</a></sup> Some black authors have noted that blacks, when taunted by whites as "<a href="/wiki/Niggers" class="mw-redirect" title="Niggers">niggers</a>", taunted back, calling them "white trash"<sup id="cite_ref-113" class="reference"><a href="#cite_note-113">[110]</a></sup> or "crackers". Black parents often teach their children that poor whites are "white trash".<sup id="cite_ref-114" class="reference"><a href="#cite_note-114">[111]</a></sup> The epithet appears in <a href="/wiki/African_American_folktales" class="mw-redirect" title="African American folktales">black folklore</a>.<sup id="cite_ref-115" class="reference"><a href="#cite_note-115">[112]</a></sup> As an example, blacks who were slaves would, when out of earshot of whites that owned slaves, refer to harsh slave owners as a "low down" man, "lower than poor white trash", or "a brute, really".<sup id="cite_ref-116" class="reference"><a href="#cite_note-116">[113]</a></sup></li></ul> <ul><li><a href="/wiki/Zora_Neale_Hurston" title="Zora Neale Hurston">Zora Neale Hurston</a>'s <i><a href="/wiki/Seraph_on_the_Suwanee" title="Seraph on the Suwanee">Seraph on the Suwanee</a></i> (1948) explored images of "white trash" women. In 2000, Chuck Jackson argued in the <i><a href="/wiki/African_American_Review" title="African American Review">African American Review</a></i> that Hurston's meditation on abjection, waste, and the construction of class and gender identities among poor whites reflects the <a href="/wiki/Eugenics" title="Eugenics">eugenics</a> discourses of the 1920s.<sup id="cite_ref-117" class="reference"><a href="#cite_note-117">[114]</a></sup></li></ul> <h2><span class="mw-headline" id="See_also">See also</span><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=White_trash&action=edit&section=20" title="Edit section: See also">edit</a><span class="mw-editsection-bracket">]</span></span></h2> <div> <table class="multicol" role="presentation" style="border-collapse: collapse; padding: 0; border: 0; background:transparent; width:75%;"> <tbody><tr> <td style="text-align: left; vertical-align: top;"> <ul><li><a href="/wiki/List_of_ethnic_slurs" title="List of ethnic slurs">List of ethnic slurs</a></li> <li><a href="/wiki/Class_prejudice" class="mw-redirect" title="Class prejudice">Class prejudice</a></li> <li><a href="/wiki/Clay_eater" class="mw-redirect" title="Clay eater">Clay eater</a></li> <li><a href="/wiki/Cracker_(term)" title="Cracker (term)">Cracker</a> <ul><li><a href="/wiki/Florida_cracker" title="Florida cracker">Florida cracker</a></li> <li><a href="/wiki/Georgia_cracker" title="Georgia cracker">Georgia cracker</a></li></ul></li> <li><a href="/wiki/Eurotrash_(term)" title="Eurotrash (term)">Eurotrash (term)</a></li></ul> </td> <td style="text-align: left; vertical-align: top;"> <ul><li><a href="/wiki/Hillbilly" title="Hillbilly">Hillbilly</a></li> <li><a href="/wiki/Okie" title="Okie">Okie</a></li> <li><a href="/wiki/Peckerwood" title="Peckerwood">Peckerwood</a></li> <li><a href="/wiki/Poor_White" title="Poor White">Poor White</a></li> <li><a href="/wiki/Redneck" title="Redneck">Redneck</a></li> <li><a href="/wiki/Scalawag" title="Scalawag">Scalawag</a></li></ul> </td> <td style="text-align: left; vertical-align: top;"> <ul><li><a href="/wiki/Stereotypes_of_white_people_in_the_United_States" class="mw-redirect" title="Stereotypes of white people in the United States">Stereotypes of white people in the United States</a></li> <li><a href="/wiki/Trailer_trash" title="Trailer trash">Trailer trash</a></li> <li><a href="/wiki/Underclass" title="Underclass">Underclass</a></li> <li><a href="/wiki/Whiteness_studies" title="Whiteness studies">Whiteness studies</a></li> <li><a href="/wiki/Yokel" title="Yokel">Yokel</a></li></ul> <p>  </p> </td></tr></tbody></table></div> <h2><span class="mw-headline" id="References">References</span><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=White_trash&action=edit&section=21" title="Edit section: References">edit</a><span class="mw-editsection-bracket">]</span></span></h2> <p><b>Informational notes</b> </p> <style data-mw-deduplicate="TemplateStyles:r1011085734">.mw-parser-output .reflist{font-size:90%;margin-bottom:0.5em;list-style-type:decimal}.mw-parser-output .reflist .references{font-size:100%;margin-bottom:0;list-style-type:inherit}.mw-parser-output .reflist-columns-2{column-width:30em}.mw-parser-output .reflist-columns-3{column-width:25em}.mw-parser-output .reflist-columns{margin-top:0.3em}.mw-parser-output .reflist-columns ol{margin-top:0}.mw-parser-output .reflist-columns li{page-break-inside:avoid;break-inside:avoid-column}.mw-parser-output .reflist-upper-alpha{list-style-type:upper-alpha}.mw-parser-output .reflist-upper-roman{list-style-type:upper-roman}.mw-parser-output .reflist-lower-alpha{list-style-type:lower-alpha}.mw-parser-output .reflist-lower-greek{list-style-type:lower-greek}.mw-parser-output .reflist-lower-roman{list-style-type:lower-roman}</style><div class="reflist reflist-lower-alpha"> <div class="mw-references-wrap"><ol class="references"> <li id="cite_note-39"><span class="mw-cite-backlink"><b><a href="#cite_ref-39">^</a></b></span> <span class="reference-text">According to <a href="/wiki/Grady_McWhiney" title="Grady McWhiney">Grady McWhiney</a> in <i>Cracker Culture: Celtic Ways in the Old South</i>, the majority of immigrants to the South in the 1800s came from Wales, Ireland, and Scotland, with those from Scotland coming in waves after every unsuccessful rebellion there. The immigrants were emotionally-driven lower-class "crackers" who maintained archaic clan structures, did not follow the <a href="/wiki/Protestant_work_ethic" title="Protestant work ethic">Protestant work ethic</a>, valued comfort and hospitality, and had a sense of personal, familial, and clan honor that was easily provoked. While some of these immigrants were able to enter the Southern planter aristocracy, bringing their characteristics to the "cavaliers" in it, many were not able to elevate themselves and blended into the mass of poor Southern whites; thus these characteristics can also be found in that group.<sup id="cite_ref-38" class="reference"><a href="#cite_note-38">[38]</a></sup></span> </li> <li id="cite_note-58"><span class="mw-cite-backlink"><b><a href="#cite_ref-58">^</a></b></span> <span class="reference-text">In <i>Attack and Die: Civil War Military Tactics and Southern Heritage</i>, <a href="/wiki/Grady_McWhiney" title="Grady McWhiney">Grady McWhiney</a> and Perry D. Jamiesen analyze the military behavior of the Confederate Army by comparing it to that of the Celts of Europe and the British Isles, and conclude that the Confederate's over-aggressiveness coupled with a lack of tenacity, among other characteristics, is well-aligned with Celtic battle behavior throughout history. They believe that the Celtic-ness of the South was one of the factors which contributed to its losing the <a href="/wiki/American_Civil_War" title="American Civil War">Civil War</a>.<sup id="cite_ref-57" class="reference"><a href="#cite_note-57">[56]</a></sup></span> </li> <li id="cite_note-61"><span class="mw-cite-backlink"><b><a href="#cite_ref-61">^</a></b></span> <span class="reference-text">According to historian <a href="/wiki/Jack_Temple_Kirby" class="mw-redirect" title="Jack Temple Kirby">Jack Temple Kirby</a>, Mencken was "woefully ignorant of even the basics of southern history", and was a "captive of the tradition that Old South society consisted only of planter aristocrats, slaves, and poor white trash."<sup id="cite_ref-60" class="reference"><a href="#cite_note-60">[58]</a></sup></span> </li> </ol></div></div> <p><b>Citations</b> </p> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1011085734"><div class="reflist"> <div class="mw-references-wrap mw-references-columns"><ol class="references"> <li id="cite_note-Drinkard-1"><span class="mw-cite-backlink">^ <a href="#cite_ref-Drinkard_1-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-Drinkard_1-1"><sup><i><b>b</b></i></sup></a> <a href="#cite_ref-Drinkard_1-2"><sup><i><b>c</b></i></sup></a> <a href="#cite_ref-Drinkard_1-3"><sup><i><b>d</b></i></sup></a> <a href="#cite_ref-Drinkard_1-4"><sup><i><b>e</b></i></sup></a> <a href="#cite_ref-Drinkard_1-5"><sup><i><b>f</b></i></sup></a> <a href="#cite_ref-Drinkard_1-6"><sup><i><b>g</b></i></sup></a> <a href="#cite_ref-Drinkard_1-7"><sup><i><b>h</b></i></sup></a></span> <span class="reference-text"><style data-mw-deduplicate="TemplateStyles:r1133582631">.mw-parser-output cite.citation{font-style:inherit;word-wrap:break-word}.mw-parser-output .citation q{quotes:"\"""\"""'""'"}.mw-parser-output .citation:target{background-color:rgba(0,127,255,0.133)}.mw-parser-output .id-lock-free a,.mw-parser-output .citation .cs1-lock-free a{background:url("//upload.wikimedia.org/wikipedia/commons/6/65/Lock-green.svg")right 0.1em center/9px no-repeat}.mw-parser-output .id-lock-limited a,.mw-parser-output .id-lock-registration a,.mw-parser-output .citation .cs1-lock-limited a,.mw-parser-output .citation .cs1-lock-registration a{background:url("//upload.wikimedia.org/wikipedia/commons/d/d6/Lock-gray-alt-2.svg")right 0.1em center/9px no-repeat}.mw-parser-output .id-lock-subscription a,.mw-parser-output .citation .cs1-lock-subscription a{background:url("//upload.wikimedia.org/wikipedia/commons/a/aa/Lock-red-alt-2.svg")right 0.1em center/9px no-repeat}.mw-parser-output .cs1-ws-icon a{background:url("//upload.wikimedia.org/wikipedia/commons/4/4c/Wikisource-logo.svg")right 0.1em center/12px no-repeat}.mw-parser-output .cs1-code{color:inherit;background:inherit;border:none;padding:inherit}.mw-parser-output .cs1-hidden-error{display:none;color:#d33}.mw-parser-output .cs1-visible-error{color:#d33}.mw-parser-output .cs1-maint{display:none;color:#3a3;margin-left:0.3em}.mw-parser-output .cs1-format{font-size:95%}.mw-parser-output .cs1-kern-left{padding-left:0.2em}.mw-parser-output .cs1-kern-right{padding-right:0.2em}.mw-parser-output .citation .mw-selflink{font-weight:inherit}</style><cite id="CITEREFDrinkard2014" class="citation book cs1">Drinkard, Allyson (2014). <a rel="nofollow" class="external text" href="https://books.google.com/books?id=R3VpBAAAQBAJ&pg=PA1452">"<span class="cs1-kern-left"></span>'White Trash'<span class="cs1-kern-right"></span>"</a>. In Coleman, M.J.; Ganong, L.H. (eds.). <i>The Social History of the American Family: An Encyclopedia, Volume 3</i>. SAGE Publications. pp. 1452–3. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-1-4522-8615-0" title="Special:BookSources/978-1-4522-8615-0"><bdi>978-1-4522-8615-0</bdi></a>. <q>Simply put, people labeled as white trash are judged to be inappropriately different than 'normal whites.' The white trash slur probably originated in African American slave slang, but middle- and upperclass whites ultimately made it part of the American class structure, first as 'lubbers' then as 'crackers.'<span class="cs1-kern-right"></span></q></cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=%27White+Trash%27&rft.btitle=The+Social+History+of+the+American+Family%3A+An+Encyclopedia%2C+Volume+3&rft.pages=1452-3&rft.pub=SAGE+Publications&rft.date=2014&rft.isbn=978-1-4522-8615-0&rft.aulast=Drinkard&rft.aufirst=Allyson&rft_id=https%3A%2F%2Fbooks.google.com%2Fbooks%3Fid%3DR3VpBAAAQBAJ%26pg%3DPA1452&rfr_id=info%3Asid%2Fen.wikipedia.org%3AWhite+trash" class="Z3988"></span></span> </li> <li id="cite_note-Newitz-2"><span class="mw-cite-backlink"><b><a href="#cite_ref-Newitz_2-0">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><cite id="CITEREFNewitzWray1996" class="citation journal cs1">Newitz, Annalee and Wray, Matthew (1996). <span class="cs1-lock-subscription" title="Paid subscription required"><a rel="nofollow" class="external text" href="https://muse.jhu.edu/article/438717/summary">"What is "White Trash"?: Stereotypes and Economic Conditions of Poor Whites in the U.S."</a></span>. <i>Minnesota Review</i>. <b>47</b> (1): 57–72. <a href="/wiki/ISSN_(identifier)" class="mw-redirect" title="ISSN (identifier)">ISSN</a> <a rel="nofollow" class="external text" href="https://www.worldcat.org/issn/2157-4189">2157-4189</a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=Minnesota+Review&rft.atitle=What+is+%22White+Trash%22%3F%3A+Stereotypes+and+Economic+Conditions+of+Poor+Whites+in+the+U.S.&rft.volume=47&rft.issue=1&rft.pages=57-72&rft.date=1996&rft.issn=2157-4189&rft.aulast=Newitz&rft.aufirst=Annalee&rft.au=Wray%2C+Matthew&rft_id=https%3A%2F%2Fmuse.jhu.edu%2Farticle%2F438717%2Fsummary&rfr_id=info%3Asid%2Fen.wikipedia.org%3AWhite+trash" class="Z3988"></span></span> </li> <li id="cite_note-Donnella-3"><span class="mw-cite-backlink"><b><a href="#cite_ref-Donnella_3-0">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><cite id="CITEREFDonnella2018" class="citation web cs1">Donnella, Leah (August 1, 2018). <a rel="nofollow" class="external text" href="https://www.npr.org/sections/codeswitch/2018/08/01/605084163/why-its-still-ok-to-trash-poor-white-people">"Why Is It Still OK To 'Trash' Poor White People?"</a>. <i>Code Switch</i>. Washington, D.C.: National Public Radio. <a rel="nofollow" class="external text" href="https://web.archive.org/web/20190525164550/https://www.npr.org/sections/codeswitch/2018/08/01/605084163/why-its-still-ok-to-trash-poor-white-people">Archived</a> from the original on May 25, 2019<span class="reference-accessdate">. Retrieved <span class="nowrap">August 3,</span> 2018</span>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=unknown&rft.jtitle=Code+Switch&rft.atitle=Why+Is+It+Still+OK+To+%27Trash%27+Poor+White+People%3F&rft.date=2018-08-01&rft.aulast=Donnella&rft.aufirst=Leah&rft_id=https%3A%2F%2Fwww.npr.org%2Fsections%2Fcodeswitch%2F2018%2F08%2F01%2F605084163%2Fwhy-its-still-ok-to-trash-poor-white-people&rfr_id=info%3Asid%2Fen.wikipedia.org%3AWhite+trash" class="Z3988"></span></span> </li> <li id="cite_note-FOOTNOTEWray20062-4"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEWray20062_4-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFWray2006">Wray (2006)</a>, p. 2.</span> </li> <li id="cite_note-FOOTNOTEHartigan200397,_105-5"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEHartigan200397,_105_5-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFHartigan2003">Hartigan (2003)</a>, pp. 97, 105.</span> </li> <li id="cite_note-FOOTNOTEHartigan2003107-6"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEHartigan2003107_6-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFHartigan2003">Hartigan (2003)</a>, p. 107.</span> </li> <li id="cite_note-Hernandez-7"><span class="mw-cite-backlink"><b><a href="#cite_ref-Hernandez_7-0">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><cite id="CITEREFHernandez2014" class="citation book cs1">Hernandez, Leandra H. (2014). "<span class="cs1-kern-left"></span>'I was born this way': The performance and production of modern masculinity in A&E's Duck Dynasty". In Slade, A.F.; Narro, A.J.; Buchanan, B.P. (eds.). <i>Reality Television: Oddities of Culture</i>. Lexington Books. p. <a rel="nofollow" class="external text" href="https://books.google.com/books?id=BEsJAwAAQBAJ&q=%22white+trash%22">27</a>. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-0-73-918564-3" title="Special:BookSources/978-0-73-918564-3"><bdi>978-0-73-918564-3</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=%27I+was+born+this+way%27%3A+The+performance+and+production+of+modern+masculinity+in+A%26E%27s+Duck+Dynasty&rft.btitle=Reality+Television%3A+Oddities+of+Culture&rft.pages=27&rft.pub=Lexington+Books&rft.date=2014&rft.isbn=978-0-73-918564-3&rft.aulast=Hernandez&rft.aufirst=Leandra+H.&rfr_id=info%3Asid%2Fen.wikipedia.org%3AWhite+trash" class="Z3988"></span></span> </li> <li id="cite_note-Carroll-8"><span class="mw-cite-backlink"><b><a href="#cite_ref-Carroll_8-0">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><cite id="CITEREFCarroll2011" class="citation book cs1">Carroll, Hamilton (2011). <i>Affirmative Reaction: New Formations of White Masculinity</i>. <a href="/wiki/Duke_University_Press" title="Duke University Press">Duke University Press</a>. pp. <a rel="nofollow" class="external text" href="https://books.google.com/books?id=tkRM6TXi9u4C&q=%22white+trash%22">102–103</a>. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-0-82-234948-8" title="Special:BookSources/978-0-82-234948-8"><bdi>978-0-82-234948-8</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Affirmative+Reaction%3A+New+Formations+of+White+Masculinity&rft.pages=102-103&rft.pub=Duke+University+Press&rft.date=2011&rft.isbn=978-0-82-234948-8&rft.aulast=Carroll&rft.aufirst=Hamilton&rfr_id=info%3Asid%2Fen.wikipedia.org%3AWhite+trash" class="Z3988"></span></span> </li> <li id="cite_note-FOOTNOTEWray2006x-9"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEWray2006x_9-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFWray2006">Wray (2006)</a>, p. x.</span> </li> <li id="cite_note-FOOTNOTEWray200679,_102-10"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEWray200679,_102_10-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFWray2006">Wray (2006)</a>, pp. 79, 102.</span> </li> <li id="cite_note-11"><span class="mw-cite-backlink"><b><a href="#cite_ref-11">^</a></b></span> <span class="reference-text">Rafter, Nicole Hahn (1988) <i>White Trash: The Eugenic Family Studies, 1877-1919</i></span> </li> <li id="cite_note-12"><span class="mw-cite-backlink"><b><a href="#cite_ref-12">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><cite id="CITEREFHarkins2012" class="citation encyclopaedia cs1">Harkins, Anthony (2012). <a rel="nofollow" class="external text" href="https://digitalcommons.wku.edu/cgi/viewcontent.cgi?article=1007&context=history_fac_pubs">"Hillbillies, Rednecks, Crackers and White Trash"</a>. <i>The New Encyclopedia of Southern Culture</i>. Vol. 20. Chapel Hill: <a href="/wiki/University_of_North_Carolina_Press" title="University of North Carolina Press">University of North Carolina Press</a>. pp. 367–370. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-0-8078-7232-1" title="Special:BookSources/978-0-8078-7232-1"><bdi>978-0-8078-7232-1</bdi></a><span class="reference-accessdate">. Retrieved <span class="nowrap">August 13,</span> 2021</span>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=Hillbillies%2C+Rednecks%2C+Crackers+and+White+Trash&rft.btitle=The+New+Encyclopedia+of+Southern+Culture&rft.pages=367-370&rft.pub=Chapel+Hill%3A+University+of+North+Carolina+Press&rft.date=2012&rft.isbn=978-0-8078-7232-1&rft.aulast=Harkins&rft.aufirst=Anthony&rft_id=https%3A%2F%2Fdigitalcommons.wku.edu%2Fcgi%2Fviewcontent.cgi%3Farticle%3D1007%26context%3Dhistory_fac_pubs&rfr_id=info%3Asid%2Fen.wikipedia.org%3AWhite+trash" class="Z3988"></span></span> </li> <li id="cite_note-FOOTNOTEWyatt-Brown200746-13"><span class="mw-cite-backlink">^ <a href="#cite_ref-FOOTNOTEWyatt-Brown200746_13-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-FOOTNOTEWyatt-Brown200746_13-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><a href="#CITEREFWyatt-Brown2007">Wyatt-Brown (2007)</a>, p. 46.</span> </li> <li id="cite_note-14"><span class="mw-cite-backlink"><b><a href="#cite_ref-14">^</a></b></span> <span class="reference-text"><a rel="nofollow" class="external text" href="https://www.google.com/search?q=tacky+definition">Google Search on "tacky definition"</a></span> </li> <li id="cite_note-15"><span class="mw-cite-backlink"><b><a href="#cite_ref-15">^</a></b></span> <span class="reference-text"><a rel="nofollow" class="external text" href="https://www.etymonline.com/word/tacky">"tacky (adj. 2)</a> etymonline.com</span> </li> <li id="cite_note-16"><span class="mw-cite-backlink"><b><a href="#cite_ref-16">^</a></b></span> <span class="reference-text"><a rel="nofollow" class="external text" href="https://www.merriam-webster.com/dictionary/tacky">"tacky"</a> Merriam-Webster Online</span> </li> <li id="cite_note-FOOTNOTEIsenberg2016320-17"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEIsenberg2016320_17-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFIsenberg2016">Isenberg (2016)</a>, p. 320.</span> </li> <li id="cite_note-18"><span class="mw-cite-backlink"><b><a href="#cite_ref-18">^</a></b></span> <span class="reference-text">Wilson, J. Z. (December 2002) <a rel="nofollow" class="external text" href="https://www.researchgate.net/publication/296629947_Invisible_racism_-_The_language_and_ontology_of_%27White_Trash%27">"Invisible racism - The language and ontology of 'White Trash'"</a> <i><a href="/wiki/Critique_of_Anthropology" title="Critique of Anthropology">Critique of Anthropology</a></i> v.22 n.4 pp.387-401</span> </li> <li id="cite_note-19"><span class="mw-cite-backlink"><b><a href="#cite_ref-19">^</a></b></span> <span class="reference-text">Newitz, Annalee and Wray, Matthew (Fall 1996) <a rel="nofollow" class="external text" href="https://muse.jhu.edu/article/438717/summary">"What is 'White Trash'?: Stereotypes and Economic Conditions of Poor Whites in the U.S."</a> <i><a href="/wiki/The_Minnesota_Review" title="The Minnesota Review">The Minnesota Review</a></i> n. 47, pp.57-72</span> </li> <li id="cite_note-20"><span class="mw-cite-backlink"><b><a href="#cite_ref-20">^</a></b></span> <span class="reference-text">Lynch, Lucas (September 12, 2018) <a rel="nofollow" class="external text" href="https://thesocietypages.org/clippings/2018/09/12/how-the-term-white-trash-reinforces-white-supremacy/">"How the Term 'White Trash' Reinforces White Supremacy"</a> <i><a href="/wiki/The_Society_Pages" class="mw-redirect" title="The Society Pages">The Society Pages</a></i></span> </li> <li id="cite_note-21"><span class="mw-cite-backlink"><b><a href="#cite_ref-21">^</a></b></span> <span class="reference-text">Lubrano, Alfred (May 22, 2017) <a rel="nofollow" class="external text" href="https://www.inquirer.com/philly/news/white-trash-n-word-trailer-park-eugenics.html">"Is 'White Trash' finally taboo?"</a> <i><a href="/wiki/The_Philadelphia_Inquirer" title="The Philadelphia Inquirer">The Philadelphia Inquirer</a></i></span> </li> <li id="cite_note-22"><span class="mw-cite-backlink"><b><a href="#cite_ref-22">^</a></b></span> <span class="reference-text">Rodriguez, Gregory (June 10, 2008) <a rel="nofollow" class="external text" href="https://www.baltimoresun.com/news/bs-xpm-2008-06-10-0806090110-story.html">"Why they bash 'white trash'"</a> <i><a href="/wiki/The_Baltimore_Sun" title="The Baltimore Sun">The Baltimore Sun</a></i></span> </li> <li id="cite_note-23"><span class="mw-cite-backlink"><b><a href="#cite_ref-23">^</a></b></span> <span class="reference-text">Helligar, Jeremy (June 17, 2020) <a rel="nofollow" class="external text" href="https://www.rd.com/list/everyday-expressions-that-are-racist/">"12 Everyday Expressions That Are Actually Racist"</a> <i><a href="/wiki/Reader%27s_Digest" title="Reader's Digest">Reader's Digest</a></i></span> </li> <li id="cite_note-FOOTNOTEIsenberg2016146-24"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEIsenberg2016146_24-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFIsenberg2016">Isenberg (2016)</a>, p. 146.</span> </li> <li id="cite_note-25"><span class="mw-cite-backlink"><b><a href="#cite_ref-25">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><cite id="Isenberg_(2016),_p._146" class="citation book cs1">Burton, Warren (1839). <i>White Slavery: A New Emancipation Cause Presented to the United States</i>. Worcester, Massachusetts. pp. 168–69.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=White+Slavery%3A+A+New+Emancipation+Cause+Presented+to+the+United+States&rft.place=Worcester%2C+Massachusetts&rft.pages=168-69&rft.date=1839&rft.au=Burton%2C+Warren&rfr_id=info%3Asid%2Fen.wikipedia.org%3AWhite+trash" class="Z3988"></span></span> </li> <li id="cite_note-Harkins-26"><span class="mw-cite-backlink"><b><a href="#cite_ref-Harkins_26-0">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><cite id="CITEREFHarkins2003" class="citation book cs1">Harkins, Anthony (November 20, 2003). <a rel="nofollow" class="external text" href="https://books.google.com/books?id=dtehLu1cissC"><i>Hillbilly: A Cultural History of an American Icon</i></a> (1st ed.). New York: Oxford University Press. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-0195146318" title="Special:BookSources/978-0195146318"><bdi>978-0195146318</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Hillbilly%3A+A+Cultural+History+of+an+American+Icon&rft.place=New+York&rft.edition=1st&rft.pub=Oxford+University+Press&rft.date=2003-11-20&rft.isbn=978-0195146318&rft.aulast=Harkins&rft.aufirst=Anthony&rft_id=https%3A%2F%2Fbooks.google.com%2Fbooks%3Fid%3DdtehLu1cissC&rfr_id=info%3Asid%2Fen.wikipedia.org%3AWhite+trash" class="Z3988"></span></span> </li> <li id="cite_note-FOOTNOTEIsenberg2016136,_146,_151–52,_167,_170-27"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEIsenberg2016136,_146,_151–52,_167,_170_27-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFIsenberg2016">Isenberg (2016)</a>, pp. 136, 146, 151–52, 167, 170.</span> </li> <li id="cite_note-28"><span class="mw-cite-backlink"><b><a href="#cite_ref-28">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><cite id="Isenberg_(2016),_pp._148–49" class="citation book cs1">Stowe, Harriet Beecher (2000) [1856]. <i><a href="/wiki/Dred:_A_Tale_of_the_Great_Dismal_Swamp" title="Dred: A Tale of the Great Dismal Swamp">Dred: A Tale of the Great Dismal Swamp</a></i>. <a href="/wiki/University_of_North_Carolina_Press" title="University of North Carolina Press">University of North Carolina Press</a>. pp. 105–06.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Dred%3A+A+Tale+of+the+Great+Dismal+Swamp&rft.pages=105-06&rft.pub=University+of+North+Carolina+Press&rft.date=2000&rft.au=Stowe%2C+Harriet+Beecher&rfr_id=info%3Asid%2Fen.wikipedia.org%3AWhite+trash" class="Z3988"></span></span> </li> <li id="cite_note-FOOTNOTEWyatt-Brown2007397–398-29"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEWyatt-Brown2007397–398_29-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFWyatt-Brown2007">Wyatt-Brown (2007)</a>, pp. 397–398.</span> </li> <li id="cite_note-auto-30"><span class="mw-cite-backlink">^ <a href="#cite_ref-auto_30-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-auto_30-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><cite id="CITEREFMachado2017" class="citation web cs1">Machado, Isabel (June 19, 2017). <a rel="nofollow" class="external text" href="https://southernstudies.olemiss.edu/study-the-south/revisiting-deliverance/">"Revisiting Deliverance: The Sunbelt South, the 1970s Masculinity Crisis, and the Emergence of the Redneck Nightmare Genre"</a>. Center for the Study of Southern Culture, University of Mississippi. <a rel="nofollow" class="external text" href="https://web.archive.org/web/20190306111541/https://southernstudies.olemiss.edu/study-the-south/revisiting-deliverance/">Archived</a> from the original on March 6, 2019<span class="reference-accessdate">. Retrieved <span class="nowrap">March 5,</span> 2019</span>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=unknown&rft.btitle=Revisiting+Deliverance%3A+The+Sunbelt+South%2C+the+1970s+Masculinity+Crisis%2C+and+the+Emergence+of+the+Redneck+Nightmare+Genre&rft.pub=Center+for+the+Study+of+Southern+Culture%2C+University+of+Mississippi&rft.date=2017-06-19&rft.aulast=Machado&rft.aufirst=Isabel&rft_id=https%3A%2F%2Fsouthernstudies.olemiss.edu%2Fstudy-the-south%2Frevisiting-deliverance%2F&rfr_id=info%3Asid%2Fen.wikipedia.org%3AWhite+trash" class="Z3988"></span></span> </li> <li id="cite_note-FOOTNOTEWyatt-Brown200746,_117-31"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEWyatt-Brown200746,_117_31-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFWyatt-Brown2007">Wyatt-Brown (2007)</a>, pp. 46, 117; see Hundley, Daniel R. (1999) [1860] <a rel="nofollow" class="external text" href="https://docsouth.unc.edu/southlit/hundley/hundley.html"><i>Social Relations in Our Southern States</i></a>. p.251. Chapel Hill, North Carolina: Academic Affairs Library, University of North Carolina (digital edition)</span> </li> <li id="cite_note-32"><span class="mw-cite-backlink"><b><a href="#cite_ref-32">^</a></b></span> <span class="reference-text">Fitzgerald, Michael W. (2007) <i>Splendid Failure: Postwar Reconstruction in the American South</i>. Chicago: Ivan R. Dee. <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-1-56663-739-8" title="Special:BookSources/978-1-56663-739-8">978-1-56663-739-8</a> pp.8-9</span> </li> <li id="cite_note-FOOTNOTECash1991xlix–l-33"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTECash1991xlix–l_33-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFCash1991">Cash (1991)</a>, pp. xlix–l.</span> </li> <li id="cite_note-FOOTNOTECash19915–6-34"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTECash19915–6_34-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFCash1991">Cash (1991)</a>, pp. 5–6.</span> </li> <li id="cite_note-FOOTNOTECash199123–24-35"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTECash199123–24_35-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFCash1991">Cash (1991)</a>, pp. 23–24.</span> </li> <li id="cite_note-FOOTNOTECash199125-36"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTECash199125_36-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFCash1991">Cash (1991)</a>, p. 25.</span> </li> <li id="cite_note-FOOTNOTEWyatt-Brown2007138–144,_166-37"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEWyatt-Brown2007138–144,_166_37-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFWyatt-Brown2007">Wyatt-Brown (2007)</a>, pp. 138–144, 166.</span> </li> <li id="cite_note-38"><span class="mw-cite-backlink"><b><a href="#cite_ref-38">^</a></b></span> <span class="reference-text"><a href="/wiki/Wolfgang_Schivelbusch" title="Wolfgang Schivelbusch">Schivelbusch, Wolfgang</a> (2001) <i>The Culture of Defeat: On National Trauma, Mourning, and Recovery</i>. New York: Picador. <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/0-312-42319-5" title="Special:BookSources/0-312-42319-5">0-312-42319-5</a> pp.49; 317 n.29; citing <a href="/wiki/Grady_McWhiney" title="Grady McWhiney">McWhiney, Grady</a> (1988) <i>Cracker Culture: Celtic Ways in the Old South</i>. Tuscaloosa, Alabama: University of Alabama Press <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/9780817303280" title="Special:BookSources/9780817303280">9780817303280</a></span> </li> <li id="cite_note-FOOTNOTEWyatt-Brown2007143-40"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEWyatt-Brown2007143_40-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFWyatt-Brown2007">Wyatt-Brown (2007)</a>, p. 143.</span> </li> <li id="cite_note-FOOTNOTEPainter2010117–18-41"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEPainter2010117–18_41-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFPainter2010">Painter (2010)</a>, pp. 117–18.</span> </li> <li id="cite_note-FOOTNOTEPainter2010107–109-42"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEPainter2010107–109_42-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFPainter2010">Painter (2010)</a>, pp. 107–109.</span> </li> <li id="cite_note-FOOTNOTEPainter2010126–27-43"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEPainter2010126–27_43-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFPainter2010">Painter (2010)</a>, pp. 126–27.</span> </li> <li id="cite_note-FOOTNOTEIsenberg2016149–50-44"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEIsenberg2016149–50_44-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFIsenberg2016">Isenberg (2016)</a>, pp. 149–50.</span> </li> <li id="cite_note-FOOTNOTECash199183-45"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTECash199183_45-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFCash1991">Cash (1991)</a>, p. 83.</span> </li> <li id="cite_note-FOOTNOTEWyatt-Brown2007298–298-46"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEWyatt-Brown2007298–298_46-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFWyatt-Brown2007">Wyatt-Brown (2007)</a>, pp. 298–298.</span> </li> <li id="cite_note-FOOTNOTEWyatt-Brown2007448–449-47"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEWyatt-Brown2007448–449_47-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFWyatt-Brown2007">Wyatt-Brown (2007)</a>, pp. 448–449.</span> </li> <li id="cite_note-FOOTNOTEIsenberg2016136-48"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEIsenberg2016136_48-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFIsenberg2016">Isenberg (2016)</a>, p. 136.</span> </li> <li id="cite_note-FOOTNOTEPainter2010167–74,_186–87-49"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEPainter2010167–74,_186–87_49-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFPainter2010">Painter (2010)</a>, pp. 167–74, 186–87.</span> </li> <li id="cite_note-FOOTNOTEPainter2010250–53-50"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEPainter2010250–53_50-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFPainter2010">Painter (2010)</a>, pp. 250–53.</span> </li> <li id="cite_note-FOOTNOTEPainter201041–42-51"><span class="mw-cite-backlink">^ <a href="#cite_ref-FOOTNOTEPainter201041–42_51-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-FOOTNOTEPainter201041–42_51-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><a href="#CITEREFPainter2010">Painter (2010)</a>, pp. 41–42.</span> </li> <li id="cite_note-FOOTNOTEIsenberg2016xxvi–xxvii,_17–42-52"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEIsenberg2016xxvi–xxvii,_17–42_52-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFIsenberg2016">Isenberg (2016)</a>, pp. xxvi–xxvii, 17–42.</span> </li> <li id="cite_note-FOOTNOTEIsenberg2016105–132-53"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEIsenberg2016105–132_53-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFIsenberg2016">Isenberg (2016)</a>, pp. 105–132.</span> </li> <li id="cite_note-FOOTNOTEWyatt-Brown200732–34-54"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEWyatt-Brown200732–34_54-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFWyatt-Brown2007">Wyatt-Brown (2007)</a>, pp. 32–34.</span> </li> <li id="cite_note-55"><span class="mw-cite-backlink"><b><a href="#cite_ref-55">^</a></b></span> <span class="reference-text">Particularly the chapter "Borderlands to the Backcountry: The Flight from Middle Britain and Northern Ireland, 1717-1775"</span> </li> <li id="cite_note-56"><span class="mw-cite-backlink"><b><a href="#cite_ref-56">^</a></b></span> <span class="reference-text"><a href="/wiki/David_Hackett_Fischer" title="David Hackett Fischer">Fischer, David Hackett</a> (1989) <i><a href="/wiki/Albion%27s_Seed:_Four_British_Folkways_in_America" class="mw-redirect" title="Albion's Seed: Four British Folkways in America">Albion's Seed: Four British Folkways in America</a></i>. New York: <a href="/wiki/Oxford_University_Press" title="Oxford University Press">Oxford University Press</a>. <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/0-19-506905-6" title="Special:BookSources/0-19-506905-6">0-19-506905-6</a></span> </li> <li id="cite_note-57"><span class="mw-cite-backlink"><b><a href="#cite_ref-57">^</a></b></span> <span class="reference-text"><a href="/wiki/Grady_McWhiney" title="Grady McWhiney">McWhiney, Grady</a> and Jamiesen, Perry D. (1982) <i>Attack and Die: Civil War Military Tactics and Southern Heritage</i>. Tuscaloosa, Alabama: University of Alabama Press. pp.170-191. <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/0-8173-0229-8" title="Special:BookSources/0-8173-0229-8">0-8173-0229-8</a></span> </li> <li id="cite_note-59"><span class="mw-cite-backlink"><b><a href="#cite_ref-59">^</a></b></span> <span class="reference-text"><a href="/wiki/H._L._Mencken" title="H. L. Mencken">Mencken, H. L.</a> (1919) <a rel="nofollow" class="external text" href="http://writing2.richmond.edu/jessid/eng423/restricted/mencken.pdf">"Sahara of the Bozart"</a> in Cairns, Huntington, editor (1977) <i>The American Scene: A Reader</i>. New York: Knopf. pp.157-168</span> </li> <li id="cite_note-60"><span class="mw-cite-backlink"><b><a href="#cite_ref-60">^</a></b></span> <span class="reference-text"><a href="/wiki/Jack_Temple_Kirby" class="mw-redirect" title="Jack Temple Kirby">Kirby, Jack Temple</a> (1986) [1976] <i>Media-Made Dixie: The South in the American Imagination</i>. Atlanta: University of Georgia Press. p.66. <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/0-8203-0885-4" title="Special:BookSources/0-8203-0885-4">0-8203-0885-4</a></span> </li> <li id="cite_note-FOOTNOTEIsenberg2016135-62"><span class="mw-cite-backlink">^ <a href="#cite_ref-FOOTNOTEIsenberg2016135_62-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-FOOTNOTEIsenberg2016135_62-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><a href="#CITEREFIsenberg2016">Isenberg (2016)</a>, p. 135.</span> </li> <li id="cite_note-FOOTNOTEWyatt-Brown200113-63"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEWyatt-Brown200113_63-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFWyatt-Brown2001">Wyatt-Brown (2001)</a>, p. 13.</span> </li> <li id="cite_note-64"><span class="mw-cite-backlink"><b><a href="#cite_ref-64">^</a></b></span> <span class="reference-text"><a href="/wiki/Fanny_Kemble" title="Fanny Kemble">Kemble, Fannie</a> (1835) <i>Journal</i>. p. 81</span> </li> <li id="cite_note-65"><span class="mw-cite-backlink"><b><a href="#cite_ref-65">^</a></b></span> <span class="reference-text"><a href="#CITEREFWray2006">Wray (2006)</a> suggests that the term may have originated in the Baltimore-Washington area during the 1840s, when Irish and blacks were competing for the same jobs. (<a rel="nofollow" class="external text" href="https://books.google.com/books?id=LX0oi9tz2H8C&pg=PA41&lpg=PA42">pp. 42</a> <a rel="nofollow" class="external text" href="https://web.archive.org/web/20160624092542/https://books.google.com/books?id=LX0oi9tz2H8C&pg=PA41&lpg=PA42">Archived</a> June 24, 2016, at the <a href="/wiki/Wayback_Machine" title="Wayback Machine">Wayback Machine</a>,<a rel="nofollow" class="external text" href="https://books.google.com/books?id=LX0oi9tz2H8C&pg=PA41&lpg=PA44">p.44</a> <a rel="nofollow" class="external text" href="https://web.archive.org/web/20160610173508/https://books.google.com/books?id=LX0oi9tz2H8C&pg=PA41&lpg=PA44">Archived</a> June 10, 2016, at the <a href="/wiki/Wayback_Machine" title="Wayback Machine">Wayback Machine</a>). The quote from Kemble is reprinted in <a rel="nofollow" class="external text" href="https://books.google.com/books?id=LX0oi9tz2H8C&pg=PA41&lpg=PA41">page 41</a> <a rel="nofollow" class="external text" href="https://web.archive.org/web/20160611021531/https://books.google.com/books?id=LX0oi9tz2H8C&pg=PA41&lpg=PA41">Archived</a> June 11, 2016, at the <a href="/wiki/Wayback_Machine" title="Wayback Machine">Wayback Machine</a> of the book.</span> </li> <li id="cite_note-66"><span class="mw-cite-backlink"><b><a href="#cite_ref-66">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><cite id="CITEREFNewitz,_AnnaleeWray,_Matthew1997" class="citation book cs1"><a href="/wiki/Annalee_Newitz" title="Annalee Newitz">Newitz, Annalee</a> and Wray, Matthew (July 1, 1997). <a rel="nofollow" class="external text" href="http://www4.ncsu.edu/~mseth2/com417s12/readings/NewitzWrayWhiteTrash.PDF">"What is White Trash?"</a> <span class="cs1-format">(PDF)</span>. In Hill, Mike (ed.). <i>Whiteness: a Critical Reader</i>. NYU Press. p. 170.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=What+is+White+Trash%3F&rft.btitle=Whiteness%3A+a+Critical+Reader&rft.pages=170&rft.pub=NYU+Press&rft.date=1997-07-01&rft.au=Newitz%2C+Annalee&rft.au=Wray%2C+Matthew&rft_id=http%3A%2F%2Fwww4.ncsu.edu%2F~mseth2%2Fcom417s12%2Freadings%2FNewitzWrayWhiteTrash.PDF&rfr_id=info%3Asid%2Fen.wikipedia.org%3AWhite+trash" class="Z3988"></span></span> </li> <li id="cite_note-FOOTNOTEWray200657–58-67"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEWray200657–58_67-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFWray2006">Wray (2006)</a>, pp. 57–58.</span> </li> <li id="cite_note-FOOTNOTEIsenberg2016137-68"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEIsenberg2016137_68-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFIsenberg2016">Isenberg (2016)</a>, p. 137.</span> </li> <li id="cite_note-69"><span class="mw-cite-backlink"><b><a href="#cite_ref-69">^</a></b></span> <span class="reference-text">Helper, Hinton Rowan (1968) [1857] <i><a href="/wiki/The_Impending_Crisis_of_the_South" title="The Impending Crisis of the South">The Impending Crisis of the South</a></i>. Cambridge, Massachusetts: Belknap Press; quoted in <a href="#CITEREFIsenberg2016">Isenberg (2016)</a>, p. 137</span> </li> <li id="cite_note-70"><span class="mw-cite-backlink"><b><a href="#cite_ref-70">^</a></b></span> <span class="reference-text">Glossner, Jeffrey (July 12, 2019) <a rel="nofollow" class="external text" href="https://networks.h-net.org/node/11465/discussions/4297558/poor-whites-antebellum-us-south-topical-guide">"Poor Whites in the Antebellum U.S. South (Topical Guide)"</a> <a rel="nofollow" class="external text" href="https://web.archive.org/web/20190712192401/https://networks.h-net.org/node/11465/discussions/4297558/poor-whites-antebellum-us-south-topical-guide">Archived</a> 2019-07-12 at the <a href="/wiki/Wayback_Machine" title="Wayback Machine">Wayback Machine</a>, H-Net</span> </li> <li id="cite_note-FOOTNOTEIsenberg2016159,_163–65-71"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEIsenberg2016159,_163–65_71-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFIsenberg2016">Isenberg (2016)</a>, pp. 159, 163–65.</span> </li> <li id="cite_note-FOOTNOTEIsenberg2016165–66-72"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEIsenberg2016165–66_72-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFIsenberg2016">Isenberg (2016)</a>, pp. 165–66.</span> </li> <li id="cite_note-FOOTNOTEIsenberg2016157–60-73"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEIsenberg2016157–60_73-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFIsenberg2016">Isenberg (2016)</a>, pp. 157–60.</span> </li> <li id="cite_note-FOOTNOTEIsenberg2016157–60,_172-74"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEIsenberg2016157–60,_172_74-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFIsenberg2016">Isenberg (2016)</a>, pp. 157–60, 172.</span> </li> <li id="cite_note-75"><span class="mw-cite-backlink"><b><a href="#cite_ref-75">^</a></b></span> <span class="reference-text"><a href="/wiki/Ronald_C._White" title="Ronald C. White">White, Ronald C.</a> (2016) <i>American Ulysses: A Life of Ulysses S. Grant</i>. New York: Random House, pp.608-609 <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-0-8129-8125-4" title="Special:BookSources/978-0-8129-8125-4">978-0-8129-8125-4</a></span> </li> <li id="cite_note-FOOTNOTEIsenberg2016176–78-76"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEIsenberg2016176–78_76-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFIsenberg2016">Isenberg (2016)</a>, pp. 176–78.</span> </li> <li id="cite_note-FOOTNOTEIsenberg2016177–80-77"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEIsenberg2016177–80_77-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFIsenberg2016">Isenberg (2016)</a>, pp. 177–80.</span> </li> <li id="cite_note-FOOTNOTEIsenberg2016179–80-78"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEIsenberg2016179–80_78-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFIsenberg2016">Isenberg (2016)</a>, pp. 179–80.</span> </li> <li id="cite_note-FOOTNOTEIsenberg2016180–81-79"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEIsenberg2016180–81_79-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFIsenberg2016">Isenberg (2016)</a>, pp. 180–81.</span> </li> <li id="cite_note-FOOTNOTEIsenberg2016182–86-80"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEIsenberg2016182–86_80-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFIsenberg2016">Isenberg (2016)</a>, pp. 182–86.</span> </li> <li id="cite_note-FOOTNOTEWoodward197449–50-81"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEWoodward197449–50_81-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFWoodward1974">Woodward (1974)</a>, pp. 49–50.<span class="error harv-error" style="display: none; font-size:100%"> sfnp error: no target: CITEREFWoodward1974 (<a href="/wiki/Category:Harv_and_Sfn_template_errors" title="Category:Harv and Sfn template errors">help</a>)</span></span> </li> <li id="cite_note-FOOTNOTEIsenberg2016187–90-82"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEIsenberg2016187–90_82-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFIsenberg2016">Isenberg (2016)</a>, pp. 187–90.</span> </li> <li id="cite_note-FOOTNOTECash1991200-83"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTECash1991200_83-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFCash1991">Cash (1991)</a>, p. 200.</span> </li> <li id="cite_note-FOOTNOTECash1991201–202-84"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTECash1991201–202_84-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFCash1991">Cash (1991)</a>, pp. 201–202.</span> </li> <li id="cite_note-85"><span class="mw-cite-backlink"><b><a href="#cite_ref-85">^</a></b></span> <span class="reference-text">Lombardo, Paul A. ed. (2011) <i>A Century of Eugenics in America: From the Indiana Experiment to the Human Genome Era</i>. Bloomington, Indiana: Indiana University Press. <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/9780253222695" title="Special:BookSources/9780253222695">9780253222695</a>. <a rel="nofollow" class="external text" href="https://books.google.com/books?id=FAB-6RzKAQIC&pg=PR9">p. ix</a></span> </li> <li id="cite_note-86"><span class="mw-cite-backlink"><b><a href="#cite_ref-86">^</a></b></span> <span class="reference-text">Indiana Supreme Court Legal History Lecture Series, "Three Generations of Imbeciles are Enough:"Reflections on 100 Years of Eugenics in Indiana, at <a rel="nofollow" class="external text" href="http://www.in.gov/judiciary/citc/special/eugenics/index.html">In.gov</a> <a rel="nofollow" class="external text" href="https://web.archive.org/web/20090813203713/http://www.in.gov/judiciary/citc/special/eugenics/index.html">Archived</a> August 13, 2009, at the <a href="/wiki/Wayback_Machine" title="Wayback Machine">Wayback Machine</a></span> </li> <li id="cite_note-87"><span class="mw-cite-backlink"><b><a href="#cite_ref-87">^</a></b></span> <span class="reference-text"><a rel="nofollow" class="external text" href="http://www.bioethics.iupui.edu/Eugenics/SMith%20vs%20Williams.pdf"><i>Williams v. Smith</i>, 131 NE 2 (Ind.), 1921, text at</a> <a rel="nofollow" class="external text" href="https://web.archive.org/web/20081001183035/http://www.bioethics.iupui.edu/Eugenics/SMith%20vs%20Williams.pdf">Archived</a> October 1, 2008, at the <a href="/wiki/Wayback_Machine" title="Wayback Machine">Wayback Machine</a></span> </li> <li id="cite_note-88"><span class="mw-cite-backlink"><b><a href="#cite_ref-88">^</a></b></span> <span class="reference-text">Larson, Edward J. (1996) <i>Sex, Race, and Science: Eugenics in the Deep South</i>. pp.194-195. Baltimore; Maryland: Johns Hopkins University Press. <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-0-8018-5511-5" title="Special:BookSources/978-0-8018-5511-5">978-0-8018-5511-5</a>; citing <i><a href="/wiki/Buck_v._Bell" title="Buck v. Bell">Buck v. Bell</a></i> 274 U.S. 200, 205 (1927)</span> </li> <li id="cite_note-FOOTNOTEIsenberg2016206–230-89"><span class="mw-cite-backlink">^ <a href="#cite_ref-FOOTNOTEIsenberg2016206–230_89-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-FOOTNOTEIsenberg2016206–230_89-1"><sup><i><b>b</b></i></sup></a> <a href="#cite_ref-FOOTNOTEIsenberg2016206–230_89-2"><sup><i><b>c</b></i></sup></a> <a href="#cite_ref-FOOTNOTEIsenberg2016206–230_89-3"><sup><i><b>d</b></i></sup></a></span> <span class="reference-text"><a href="#CITEREFIsenberg2016">Isenberg (2016)</a>, pp. 206–230.</span> </li> <li id="cite_note-FOOTNOTEIsenberg2016240–247-90"><span class="mw-cite-backlink">^ <a href="#cite_ref-FOOTNOTEIsenberg2016240–247_90-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-FOOTNOTEIsenberg2016240–247_90-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><a href="#CITEREFIsenberg2016">Isenberg (2016)</a>, pp. 240–247.</span> </li> <li id="cite_note-FOOTNOTEIsenberg2016321-91"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEIsenberg2016321_91-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFIsenberg2016">Isenberg (2016)</a>, p. 321.</span> </li> <li id="cite_note-92"><span class="mw-cite-backlink"><b><a href="#cite_ref-92">^</a></b></span> <span class="reference-text">Eastman, Jason T. and Schrock, Douglas P. (2008) <a rel="nofollow" class="external text" href="https://www.jstor.org/stable/41675366">"Southern Rock Musicians' Construction of White Trash"</a> <a rel="nofollow" class="external text" href="https://web.archive.org/web/20181204220047/https://www.jstor.org/stable/41675366">Archived</a> December 4, 2018, at the <a href="/wiki/Wayback_Machine" title="Wayback Machine">Wayback Machine</a>, <i>Race, Gender & Class</i>, v.15, n.1/2, pp.205-219</span> </li> <li id="cite_note-93"><span class="mw-cite-backlink"><b><a href="#cite_ref-93">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><cite id="CITEREFHester2008" class="citation journal cs1">Hester, Jessica (2008). "Progressivism, Suffragists and Constructions of Race: Evelyn Greenleaf Sutherland's 'Po' White Trash'<span class="cs1-kern-right"></span>". <i>Women's Writing</i>. <b>15</b> (1): 55–68. <a href="/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.1080%2F09699080701871443">10.1080/09699080701871443</a>. <a href="/wiki/S2CID_(identifier)" class="mw-redirect" title="S2CID (identifier)">S2CID</a> <a rel="nofollow" class="external text" href="https://api.semanticscholar.org/CorpusID:161502612">161502612</a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=Women%27s+Writing&rft.atitle=Progressivism%2C+Suffragists+and+Constructions+of+Race%3A+Evelyn+Greenleaf+Sutherland%27s+%27Po%27+White+Trash%27&rft.volume=15&rft.issue=1&rft.pages=55-68&rft.date=2008&rft_id=info%3Adoi%2F10.1080%2F09699080701871443&rft_id=https%3A%2F%2Fapi.semanticscholar.org%2FCorpusID%3A161502612%23id-name%3DS2CID&rft.aulast=Hester&rft.aufirst=Jessica&rfr_id=info%3Asid%2Fen.wikipedia.org%3AWhite+trash" class="Z3988"></span></span> </li> <li id="cite_note-94"><span class="mw-cite-backlink"><b><a href="#cite_ref-94">^</a></b></span> <span class="reference-text"><a href="/wiki/O._Henry" title="O. 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Retrieved <span class="nowrap">March 5,</span> 2019</span>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=People&rft.atitle=Picks+and+Pans+Review%3A+Dasher%3A+the+Roots+and+the+Rising+of+Jimmy+Carter&rft.date=1978-04-10&rft.au=Staff&rft_id=https%3A%2F%2Fpeople.com%2Farchive%2Fpicks-and-pans-review-dasher-the-roots-and-the-rising-of-jimmy-carter-vol-9-no-14%2F&rfr_id=info%3Asid%2Fen.wikipedia.org%3AWhite+trash" class="Z3988"></span></span> </li> <li id="cite_note-109"><span class="mw-cite-backlink"><b><a href="#cite_ref-109">^</a></b></span> <span class="reference-text">Staff (June 27, 2006) <a rel="nofollow" class="external text" href="https://www.cmt.com/news/ddwmgh/toby-keiths-white-trash-with-money-certified-platinum">"Toby Keith's 'White Trash With Money' Certified Platinum"</a> <a href="/wiki/CMT.com" class="mw-redirect" title="CMT.com">CMT.com</a></span> </li> <li id="cite_note-110"><span class="mw-cite-backlink"><b><a href="#cite_ref-110">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><cite id="CITEREFSawyer2020" class="citation web cs1">Sawyer, Bobbie Jean (December 29, 2020). <a rel="nofollow" class="external text" href="https://www.wideopencountry.com/fancy-reba-mcentire/">"<span class="cs1-kern-left"></span>'Fancy': The Story Behind Bobbie Gentry and Reba McEntire's Southern Rags to Riches Tale"</a>. <i>Wide Open Country</i><span class="reference-accessdate">. Retrieved <span class="nowrap">August 17,</span> 2021</span>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=unknown&rft.jtitle=Wide+Open+Country&rft.atitle=%27Fancy%27%3A+The+Story+Behind+Bobbie+Gentry+and+Reba+McEntire%27s+Southern+Rags+to+Riches+Tale&rft.date=2020-12-29&rft.aulast=Sawyer&rft.aufirst=Bobbie+Jean&rft_id=https%3A%2F%2Fwww.wideopencountry.com%2Ffancy-reba-mcentire%2F&rfr_id=info%3Asid%2Fen.wikipedia.org%3AWhite+trash" class="Z3988"></span></span> </li> <li id="cite_note-111"><span class="mw-cite-backlink"><b><a href="#cite_ref-111">^</a></b></span> <span class="reference-text"><a href="/wiki/William_Julius_Wilson" title="William Julius Wilson">Wilson, William Julius</a> in Cashmore, Ernest and Jennings, James eds. (2001) <i>Racism: Essential Readings</i> Thousand Oaks, California: Sage Publications. <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/9780761971979" title="Special:BookSources/9780761971979">9780761971979</a>. p.188</span> </li> <li id="cite_note-112"><span class="mw-cite-backlink"><b><a href="#cite_ref-112">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><cite id="CITEREFRoediger,_David_R.1999" class="citation book cs1">Roediger, David R. (1999). <i>Black on White: Black Writers on What It Means to be White</i>. New York: Schocken Books. pp. 13, 123. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/9780805211146" title="Special:BookSources/9780805211146"><bdi>9780805211146</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Black+on+White%3A+Black+Writers+on+What+It+Means+to+be+White&rft.place=New+York&rft.pages=13%2C+123&rft.pub=Schocken+Books&rft.date=1999&rft.isbn=9780805211146&rft.au=Roediger%2C+David+R.&rfr_id=info%3Asid%2Fen.wikipedia.org%3AWhite+trash" class="Z3988"></span></span> </li> <li id="cite_note-113"><span class="mw-cite-backlink"><b><a href="#cite_ref-113">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><cite id="CITEREFKolin,_Philip_C.2007" class="citation book cs1">Kolin, Philip C. (2007). <i>Contemporary African American Women Playwrights</i>. New York: Routledge. p. 29. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/9780415978262" title="Special:BookSources/9780415978262"><bdi>9780415978262</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Contemporary+African+American+Women+Playwrights&rft.place=New+York&rft.pages=29&rft.pub=Routledge&rft.date=2007&rft.isbn=9780415978262&rft.au=Kolin%2C+Philip+C.&rfr_id=info%3Asid%2Fen.wikipedia.org%3AWhite+trash" class="Z3988"></span></span> </li> <li id="cite_note-114"><span class="mw-cite-backlink"><b><a href="#cite_ref-114">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><cite id="CITEREFObiakor,_Festus_E.Ford,_Bridgie_Alexis2002" class="citation book cs1">Obiakor, Festus E. and Ford, Bridgie Alexis (2002). <i>Creating Successful Learning Environments for African-American Learners With Exceptionalities</i>. Thousand Oaks, California: Corwin Press. p. 198. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/9780761945574" title="Special:BookSources/9780761945574"><bdi>9780761945574</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Creating+Successful+Learning+Environments+for+African-American+Learners+With+Exceptionalities&rft.place=Thousand+Oaks%2C+California&rft.pages=198&rft.pub=Corwin+Press&rft.date=2002&rft.isbn=9780761945574&rft.au=Obiakor%2C+Festus+E.&rft.au=Ford%2C+Bridgie+Alexis&rfr_id=info%3Asid%2Fen.wikipedia.org%3AWhite+trash" class="Z3988"></span></span> </li> <li id="cite_note-115"><span class="mw-cite-backlink"><b><a href="#cite_ref-115">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><cite id="CITEREFPrahlad,_Anand2006" class="citation encyclopaedia cs1">Prahlad, Anand (2006). <i>The Greenwood Encyclopedia of African American Folklore</i>. Vol. 2. p. 966.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=The+Greenwood+Encyclopedia+of+African+American+Folklore&rft.pages=966&rft.date=2006&rft.au=Prahlad%2C+Anand&rfr_id=info%3Asid%2Fen.wikipedia.org%3AWhite+trash" class="Z3988"></span></span> </li> <li id="cite_note-116"><span class="mw-cite-backlink"><b><a href="#cite_ref-116">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><cite id="CITEREFNolen,_Claude_H.2005" class="citation book cs1">Nolen, Claude H. (2005). <i>African American Southerners in Slavery, Civil War and Reconstruction</i>. McFarland. p. 81. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/9780786424511" title="Special:BookSources/9780786424511"><bdi>9780786424511</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=African+American+Southerners+in+Slavery%2C+Civil+War+and+Reconstruction&rft.pages=81&rft.pub=McFarland&rft.date=2005&rft.isbn=9780786424511&rft.au=Nolen%2C+Claude+H.&rfr_id=info%3Asid%2Fen.wikipedia.org%3AWhite+trash" class="Z3988"></span></span> </li> <li id="cite_note-117"><span class="mw-cite-backlink"><b><a href="#cite_ref-117">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><cite id="CITEREFJackson2000" class="citation journal cs1">Jackson, Chuck (2000). "Waste and Whiteness: Zora Neale Hurston and the Politics of Eugenics". <i>African American Review</i>. <b>34</b> (4): 639–660. <a href="/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.2307%2F2901423">10.2307/2901423</a>. <a href="/wiki/JSTOR_(identifier)" class="mw-redirect" title="JSTOR (identifier)">JSTOR</a> <a rel="nofollow" class="external text" href="https://www.jstor.org/stable/2901423">2901423</a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=African+American+Review&rft.atitle=Waste+and+Whiteness%3A+Zora+Neale+Hurston+and+the+Politics+of+Eugenics&rft.volume=34&rft.issue=4&rft.pages=639-660&rft.date=2000&rft_id=info%3Adoi%2F10.2307%2F2901423&rft_id=https%3A%2F%2Fwww.jstor.org%2Fstable%2F2901423%23id-name%3DJSTOR&rft.aulast=Jackson&rft.aufirst=Chuck&rfr_id=info%3Asid%2Fen.wikipedia.org%3AWhite+trash" class="Z3988"></span></span> </li> </ol></div></div> <p><b>Bibliography</b> </p> <style data-mw-deduplicate="TemplateStyles:r1054258005">.mw-parser-output .refbegin{font-size:90%;margin-bottom:0.5em}.mw-parser-output .refbegin-hanging-indents>ul{margin-left:0}.mw-parser-output .refbegin-hanging-indents>ul>li{margin-left:0;padding-left:3.2em;text-indent:-3.2em}.mw-parser-output .refbegin-hanging-indents ul,.mw-parser-output .refbegin-hanging-indents ul li{list-style:none}@media(max-width:720px){.mw-parser-output .refbegin-hanging-indents>ul>li{padding-left:1.6em;text-indent:-1.6em}}.mw-parser-output .refbegin-columns{margin-top:0.3em}.mw-parser-output .refbegin-columns ul{margin-top:0}.mw-parser-output .refbegin-columns li{page-break-inside:avoid;break-inside:avoid-column}</style><div class="refbegin" style=""> <ul><li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><cite id="CITEREFCash1991" class="citation book cs1"><a href="/wiki/W._J._Cash" title="W. 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Norton. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-0-393-33974-1" title="Special:BookSources/978-0-393-33974-1"><bdi>978-0-393-33974-1</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=The+History+of+White+People&rft.place=New+York&rft.pub=W.W.+Norton&rft.date=2010&rft.isbn=978-0-393-33974-1&rft.aulast=Painter&rft.aufirst=Nell+Irvin&rft_id=https%3A%2F%2Farchive.org%2Fdetails%2Fhistoryofwhitepe00pain&rfr_id=info%3Asid%2Fen.wikipedia.org%3AWhite+trash" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><cite id="CITEREFWray2006" class="citation book cs1">Wray, Matt (2006). <i><a href="/wiki/Not_Quite_White:_White_Trash_and_the_Boundaries_of_Whiteness" class="mw-redirect" title="Not Quite White: White Trash and the Boundaries of Whiteness">Not Quite White: White Trash and the Boundaries of Whiteness</a></i>. <a href="/wiki/Duke_University_Press" title="Duke University Press">Duke University Press</a>. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-0-82-233882-6" title="Special:BookSources/978-0-82-233882-6"><bdi>978-0-82-233882-6</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Not+Quite+White%3A+White+Trash+and+the+Boundaries+of+Whiteness&rft.pub=Duke+University+Press&rft.date=2006&rft.isbn=978-0-82-233882-6&rft.aulast=Wray&rft.aufirst=Matt&rfr_id=info%3Asid%2Fen.wikipedia.org%3AWhite+trash" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><cite id="CITEREFWyatt-Brown2007" class="citation book cs1"><a href="/wiki/Bertram_Wyatt-Brown" title="Bertram Wyatt-Brown">Wyatt-Brown, Bertram</a> (2007) [1982]. <i>Southern Honor: Ethics and Behavior in the Old South</i>. New York: Oxford University Press. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-0-19-532517-1" title="Special:BookSources/978-0-19-532517-1"><bdi>978-0-19-532517-1</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Southern+Honor%3A+Ethics+and+Behavior+in+the+Old+South&rft.place=New+York&rft.pub=Oxford+University+Press&rft.date=2007&rft.isbn=978-0-19-532517-1&rft.aulast=Wyatt-Brown&rft.aufirst=Bertram&rfr_id=info%3Asid%2Fen.wikipedia.org%3AWhite+trash" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><cite id="CITEREFWyatt-Brown2001" class="citation book cs1"><a href="/wiki/Bertram_Wyatt-Brown" title="Bertram Wyatt-Brown">Wyatt-Brown, Bertram</a> (2001). <i>The Shaping of Southern Culture: Honor, Grace, and War, 1760s-1880s</i>. Chapel Hill, North Carolina: University of North Carolina Press. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-0-8078-4912-5" title="Special:BookSources/978-0-8078-4912-5"><bdi>978-0-8078-4912-5</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=The+Shaping+of+Southern+Culture%3A+Honor%2C+Grace%2C+and+War%2C+1760s-1880s&rft.place=Chapel+Hill%2C+North+Carolina&rft.pub=University+of+North+Carolina+Press&rft.date=2001&rft.isbn=978-0-8078-4912-5&rft.aulast=Wyatt-Brown&rft.aufirst=Bertram&rfr_id=info%3Asid%2Fen.wikipedia.org%3AWhite+trash" class="Z3988"></span></li></ul> </div> <p><b>Further reading</b> </p> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1054258005"><div class="refbegin" style=""> <ul><li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><cite id="CITEREFBerger,_Maurice2000" class="citation book cs1">Berger, Maurice (2000). <i>White Lies: Race and the Myths of Whiteness</i>. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/0-374-52715-6" title="Special:BookSources/0-374-52715-6"><bdi>0-374-52715-6</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=White+Lies%3A+Race+and+the+Myths+of+Whiteness&rft.date=2000&rft.isbn=0-374-52715-6&rft.au=Berger%2C+Maurice&rfr_id=info%3Asid%2Fen.wikipedia.org%3AWhite+trash" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><cite id="CITEREFFlynt,_Wayne2004" class="citation book cs1">Flynt, Wayne (2004). <i>Dixie's Forgotten People: the South's Poor Whites</i>. Bloomington, Indiana: Indiana University Press. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-0-253-34513-4" title="Special:BookSources/978-0-253-34513-4"><bdi>978-0-253-34513-4</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Dixie%27s+Forgotten+People%3A+the+South%27s+Poor+Whites&rft.place=Bloomington%2C+Indiana&rft.pub=Indiana+University+Press&rft.date=2004&rft.isbn=978-0-253-34513-4&rft.au=Flynt%2C+Wayne&rfr_id=info%3Asid%2Fen.wikipedia.org%3AWhite+trash" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><cite id="CITEREFGoad,_Jim1998" class="citation book cs1">Goad, Jim (1998). <i>The Redneck Manifesto: How Hillbillies Hicks and White Trash Became Americas Scapegoats</i>. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/0-684-83864-8" title="Special:BookSources/0-684-83864-8"><bdi>0-684-83864-8</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=The+Redneck+Manifesto%3A+How+Hillbillies+Hicks+and+White+Trash+Became+Americas+Scapegoats&rft.date=1998&rft.isbn=0-684-83864-8&rft.au=Goad%2C+Jim&rfr_id=info%3Asid%2Fen.wikipedia.org%3AWhite+trash" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><cite id="CITEREFHartigan,_John_Jr.2005" class="citation book cs1">Hartigan, John Jr. (2005). <i>Odd Tribes: Toward a Cultural Analysis of White People</i>. Duke University Press. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/0-8223-3597-2" title="Special:BookSources/0-8223-3597-2"><bdi>0-8223-3597-2</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Odd+Tribes%3A+Toward+a+Cultural+Analysis+of+White+People&rft.pub=Duke+University+Press&rft.date=2005&rft.isbn=0-8223-3597-2&rft.au=Hartigan%2C+John+Jr.&rfr_id=info%3Asid%2Fen.wikipedia.org%3AWhite+trash" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><cite id="CITEREFHester2008" class="citation journal cs1">Hester, Jessica (2008). "Progressivism, Suffragists and Constructions of Race: Evelyn Greenleaf Sutherland's 'Po' White Trash'<span class="cs1-kern-right"></span>". <i>Women's Writing</i>. <b>15</b> (1): 55–68. <a href="/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.1080%2F09699080701871443">10.1080/09699080701871443</a>. <a href="/wiki/S2CID_(identifier)" class="mw-redirect" title="S2CID (identifier)">S2CID</a> <a rel="nofollow" class="external text" href="https://api.semanticscholar.org/CorpusID:161502612">161502612</a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=Women%27s+Writing&rft.atitle=Progressivism%2C+Suffragists+and+Constructions+of+Race%3A+Evelyn+Greenleaf+Sutherland%27s+%27Po%27+White+Trash%27&rft.volume=15&rft.issue=1&rft.pages=55-68&rft.date=2008&rft_id=info%3Adoi%2F10.1080%2F09699080701871443&rft_id=https%3A%2F%2Fapi.semanticscholar.org%2FCorpusID%3A161502612%23id-name%3DS2CID&rft.aulast=Hester&rft.aufirst=Jessica&rfr_id=info%3Asid%2Fen.wikipedia.org%3AWhite+trash" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><cite id="CITEREFRasmussen2011" class="citation book cs1">Rasmussen, Dana (2011). <a rel="nofollow" class="external text" href="https://books.google.com/books?id=brYmKQEACAAJ"><i>Things White Trash People Like: The Stereotypes of America's Poor White Trash</i></a>. BiblioBazaar. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/9781241610449" title="Special:BookSources/9781241610449"><bdi>9781241610449</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Things+White+Trash+People+Like%3A+The+Stereotypes+of+America%27s+Poor+White+Trash&rft.pub=BiblioBazaar&rft.date=2011&rft.isbn=9781241610449&rft.aulast=Rasmussen&rft.aufirst=Dana&rft_id=https%3A%2F%2Fbooks.google.com%2Fbooks%3Fid%3DbrYmKQEACAAJ&rfr_id=info%3Asid%2Fen.wikipedia.org%3AWhite+trash" class="Z3988"></span></li> <li>Sullivan, Nell. "Academic Constructions of 'White Trash'" in <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><cite id="CITEREFAdairDahlberg2003" class="citation book cs1">Adair, Vivyan Campbell and Dahlberg, Sandra L., eds. (2003). <i>Reclaiming Class: Women, Poverty, and the Promise of Higher Education in America</i>. Philadelphia: Temple University Press. pp. 53–66. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/1-59213-021-6" title="Special:BookSources/1-59213-021-6"><bdi>1-59213-021-6</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Reclaiming+Class%3A+Women%2C+Poverty%2C+and+the+Promise+of+Higher+Education+in+America&rft.place=Philadelphia&rft.pages=53-66&rft.pub=Temple+University+Press&rft.date=2003&rft.isbn=1-59213-021-6&rfr_id=info%3Asid%2Fen.wikipedia.org%3AWhite+trash" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><cite id="CITEREFTaylor,_Kirstine2015" class="citation journal cs1">Taylor, Kirstine (2015). "Untimely Subjects: White Trash and the Making of Racial Innocence in the Postwar South". <i><a href="/wiki/American_Quarterly" title="American Quarterly">American Quarterly</a></i>. <b>67</b>: 55–79. <a href="/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.1353%2Faq.2015.0014">10.1353/aq.2015.0014</a>. <a href="/wiki/S2CID_(identifier)" class="mw-redirect" title="S2CID (identifier)">S2CID</a> <a rel="nofollow" class="external text" href="https://api.semanticscholar.org/CorpusID:145307795">145307795</a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=American+Quarterly&rft.atitle=Untimely+Subjects%3A+White+Trash+and+the+Making+of+Racial+Innocence+in+the+Postwar+South&rft.volume=67&rft.pages=55-79&rft.date=2015&rft_id=info%3Adoi%2F10.1353%2Faq.2015.0014&rft_id=https%3A%2F%2Fapi.semanticscholar.org%2FCorpusID%3A145307795%23id-name%3DS2CID&rft.au=Taylor%2C+Kirstine&rfr_id=info%3Asid%2Fen.wikipedia.org%3AWhite+trash" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><cite id="CITEREFWray,_MattNewitz,_Annalee1997" class="citation book cs1">Wray, Matt and Newitz, Annalee, eds. (1997). <i>White Trash: Race and Class in America</i>. New York: Routledge. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/0-415-91692-5" title="Special:BookSources/0-415-91692-5"><bdi>0-415-91692-5</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=White+Trash%3A+Race+and+Class+in+America&rft.place=New+York&rft.pub=Routledge&rft.date=1997&rft.isbn=0-415-91692-5&rfr_id=info%3Asid%2Fen.wikipedia.org%3AWhite+trash" class="Z3988"></span></li></ul> </div> <h2><span class="mw-headline" id="External_links">External links</span><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=White_trash&action=edit&section=22" title="Edit section: External links">edit</a><span class="mw-editsection-bracket">]</span></span></h2> <ul><li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1133582631"><cite id="CITEREFIsenberg" class="citation web cs1">Isenberg, Nancy. <a rel="nofollow" class="external text" href="https://www.penguinrandomhouse.ca/books/313197/white-trash-by-nancy-isenberg/9780143129677/excerpt">"Excerpt from "White Trash"<span class="cs1-kern-right"></span>"</a>. Penguin Random House Canada.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=unknown&rft.btitle=Excerpt+from+%22White+Trash%22&rft.pub=Penguin+Random+House+Canada&rft.aulast=Isenberg&rft.aufirst=Nancy&rft_id=https%3A%2F%2Fwww.penguinrandomhouse.ca%2Fbooks%2F313197%2Fwhite-trash-by-nancy-isenberg%2F9780143129677%2Fexcerpt&rfr_id=info%3Asid%2Fen.wikipedia.org%3AWhite+trash" class="Z3988"></span></li> <li>Allison, Dorothy <a rel="nofollow" class="external text" href="http://www.historyisaweapon.com/defcon1/skinall.html">"A Question of Class"</a></li></ul> <div class="navbox-styles"><style data-mw-deduplicate="TemplateStyles:r1061467846">.mw-parser-output .navbox{box-sizing:border-box;border:1px solid #a2a9b1;width:100%;clear:both;font-size:88%;text-align:center;padding:1px;margin:1em auto 0}.mw-parser-output .navbox .navbox{margin-top:0}.mw-parser-output .navbox+.navbox,.mw-parser-output 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.navbar-ct-full{font-size:114%;margin:0 7em}.mw-parser-output .navbar-ct-mini{font-size:114%;margin:0 4em}</style><div class="navbar plainlinks hlist navbar-mini"><ul><li class="nv-view"><a href="/wiki/Template:Ethnic_slurs" title="Template:Ethnic slurs"><abbr title="View this template" style=";;background:none transparent;border:none;box-shadow:none;padding:0;">v</abbr></a></li><li class="nv-talk"><a href="/wiki/Template_talk:Ethnic_slurs" title="Template talk:Ethnic slurs"><abbr title="Discuss this template" style=";;background:none transparent;border:none;box-shadow:none;padding:0;">t</abbr></a></li><li class="nv-edit"><a class="external text" href="https://en.wikipedia.org/w/index.php?title=Template:Ethnic_slurs&action=edit"><abbr title="Edit this template" style=";;background:none transparent;border:none;box-shadow:none;padding:0;">e</abbr></a></li></ul></div><div id="Ethnic_slurs" style="font-size:114%;margin:0 4em"><a href="/wiki/List_of_ethnic_slurs" title="List of ethnic slurs">Ethnic slurs</a></div></th></tr><tr><td class="navbox-abovebelow" colspan="2"><div><a href="/wiki/List_of_ethnic_slurs_by_ethnicity" class="mw-redirect" title="List of ethnic slurs by ethnicity">by ethnicity</a></div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Africans</th><td class="navbox-list-with-group navbox-list navbox-odd hlist" style="width:100%;padding:0"><div style="padding:0 0.25em"></div><table class="nowraplinks navbox-subgroup" style="border-spacing:0"><tbody><tr><th id="Blacks" scope="row" class="navbox-group" style="width:1%"><a href="/wiki/Black_people" title="Black people">Blacks</a></th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap"><a href="/wiki/Abeed" title="Abeed">Abeed</a></span></li> <li><span class="nowrap"><a href="/wiki/Alligator_bait" title="Alligator bait">Alligator bait</a></span></li> <li><span class="nowrap"><a href="/wiki/Black_American_princess" title="Black American princess">Black American princess</a></span></li> <li><span class="nowrap"><a href="/wiki/Black_Buck" title="Black Buck">Black Buck</a></span></li> <li><span class="nowrap"><a href="/wiki/Black_Diamond_(racial_term)" title="Black Diamond (racial term)">Black Diamond</a></span></li> <li><span class="nowrap"><a href="/wiki/Boerehaat" title="Boerehaat">Boerehaat</a></span></li> <li><span class="nowrap"><a href="/wiki/Choc_ice" title="Choc ice">Choc ice</a></span></li> <li><span class="nowrap"><a href="/wiki/Cocolo" title="Cocolo">Cocolo</a></span></li> <li><span class="nowrap"><a href="/wiki/Colored" title="Colored">Colored</a></span></li> <li><span class="nowrap"><a href="/wiki/Cushi" title="Cushi">Cushi</a></span></li> <li><span class="nowrap"><a href="/wiki/Golliwog" title="Golliwog">Golliwog</a></span></li> <li><span class="nowrap"><a href="/wiki/House_Negro" class="mw-redirect" title="House Negro">House Negro</a></span></li> <li><span class="nowrap"><a href="/wiki/Jim_Crow_(character)" title="Jim Crow (character)">Jim Crow</a></span></li> <li><span class="nowrap"><a href="/wiki/Kaffir_(racial_term)" title="Kaffir (racial term)">Kaffir</a></span></li> <li><span class="nowrap"><a href="/wiki/Macaca_(term)" title="Macaca (term)">Macaca</a></span></li> <li><span class="nowrap"><a href="/wiki/Mammy_stereotype" title="Mammy stereotype">Mammy</a></span></li> <li><span class="nowrap"><a href="/wiki/Negro" title="Negro">Negro</a></span></li> <li><span class="nowrap"><a href="/wiki/Nigger" title="Nigger">Nigger</a> (<a href="/wiki/Nigga" title="Nigga">Nigga</a>)</span></li> <li><span class="nowrap"><a href="/wiki/Pickaninny" title="Pickaninny">Pickaninny</a></span></li> <li><span class="nowrap"><a href="/wiki/Rastus" title="Rastus">Rastus</a></span></li> <li><span class="nowrap"><a href="/wiki/Welfare_queen" title="Welfare queen">Queen / Queenie</a></span></li> <li><span class="nowrap"><a href="/wiki/Sambo_(racial_term)" title="Sambo (racial term)">Sambo</a></span></li> <li><span class="nowrap"><a href="/wiki/Tar-Baby" title="Tar-Baby">Tar-Baby</a></span></li> <li><span class="nowrap"><a href="/wiki/Uncle_Tom" title="Uncle Tom">Uncle Tom</a></span></li> <li><span class="nowrap"><a href="/wiki/Wog" title="Wog">Wog</a></span></li></ul> </div></td></tr></tbody></table><div></div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Americans<br /> (North and South)</th><td class="navbox-list-with-group navbox-list navbox-odd hlist" style="width:100%;padding:0"><div style="padding:0 0.25em"></div><table class="nowraplinks navbox-subgroup" style="border-spacing:0"><tbody><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/Multiracial_people" title="Multiracial people">Mixed</a></th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap"><a href="/wiki/Beaner" title="Beaner">Beaner</a><span style="font-size:85%;"> (<i>Mexicans</i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Greaser_(derogatory)" title="Greaser (derogatory)">Greaser</a></span></li> <li><span class="nowrap"><a href="/wiki/Half-breed" title="Half-breed">Half-breed</a></span></li> <li><span class="nowrap"><a href="/wiki/Naco_(slang)" title="Naco (slang)">Naco</a></span></li> <li><span class="nowrap"><a href="/wiki/Pocho" title="Pocho">Pocho</a><span style="font-size:85%;"> (<i>non-Spanish speaking Hispanics</i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Spic" title="Spic">Spic</a></span></li> <li><span class="nowrap"><a href="/wiki/Wetback_(slur)" title="Wetback (slur)">Wetback</a></span></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/Indigenous_peoples_of_the_Americas" title="Indigenous peoples of the Americas">Indigenous</a></th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap"><a href="/wiki/Cholo" title="Cholo">Cholo</a><span style="font-size:85%;"> (<i><a href="/wiki/Mestizo" title="Mestizo">Mestizos</a></i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Eskimo" title="Eskimo">Eskimo</a><span style="font-size:85%;"> (<i><a href="/wiki/Inuit" title="Inuit">Inuit</a> / <a href="/wiki/Yupik_peoples" title="Yupik peoples">Yupik</a> / <a href="/wiki/Unangan" class="mw-redirect" title="Unangan">Unangan</a></i>)</span>,</span></li> <li><span class="nowrap"><a href="/wiki/Native_American_name_controversy#Controversial_terminology" title="Native American name controversy">Indian/Injun</a><span style="font-size:85%;"> (<i><a href="/wiki/Native_Americans_in_the_United_States" title="Native Americans in the United States">Native American</a> / <a href="/wiki/First_Nations_in_Canada" title="First Nations in Canada">First Nations</a> / <a href="/wiki/Indigenous_peoples_of_the_Americas" title="Indigenous peoples of the Americas">American Indian</a></i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Redskin" title="Redskin">Redskin/Red Indian</a><span style="font-size:85%;"> (<i><a href="/wiki/Native_Americans_in_the_United_States" title="Native Americans in the United States">Native American</a> / <a href="/wiki/First_Nations_in_Canada" title="First Nations in Canada">First Nations</a></i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Squaw" title="Squaw">Squaw</a><span style="font-size:85%;"> (<i><a href="/wiki/Native_Americans_in_the_United_States" title="Native Americans in the United States">Native American</a> women</i>)</span></span></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/White_people" title="White people">Whites</a></th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap"><a href="/wiki/Becky_(slang)" title="Becky (slang)">Becky</a></span></li> <li><span class="nowrap"><a href="/wiki/Buckra" title="Buckra">Buckra</a></span></li> <li><span class="nowrap"><a href="/wiki/Coonass" title="Coonass">Coonass</a><span style="font-size:85%;"> (<i><a href="/wiki/Cajuns" title="Cajuns">Cajuns</a></i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Cracker_(term)" title="Cracker (term)">Cracker</a></span></li> <li><span class="nowrap"><a href="/wiki/Gringo" title="Gringo">Gringo</a></span></li> <li><span class="nowrap"><a href="/wiki/Haole" title="Haole">Haole</a></span></li> <li><span class="nowrap"><a href="/wiki/Hillbilly" title="Hillbilly">Hillbilly / Hilljack</a></span></li> <li><span class="nowrap"><a href="/wiki/Honky" title="Honky">Honky</a></span></li> <li><span class="nowrap"><a href="/wiki/Karen_(slang)" title="Karen (slang)">Karen</a></span></li> <li><span class="nowrap"><a href="/wiki/Peckerwood" title="Peckerwood">Peckerwood</a></span></li> <li><span class="nowrap"><a href="/wiki/Anti-American_sentiment_in_Russia#Pindos" title="Anti-American sentiment in Russia">Pindos</a></span></li> <li><span class="nowrap"><a href="/wiki/Redneck" title="Redneck">Redneck</a></span></li> <li><span class="nowrap"><a href="/wiki/Swamp_Yankee" title="Swamp Yankee">Swamp Yankee</a></span></li> <li><span class="nowrap"><a href="/wiki/Trailer_trash" title="Trailer trash">Trailer trash</a></span></li> <li><span class="nowrap"><a class="mw-selflink selflink">White trash</a></span></li> <li><span class="nowrap"><a href="/wiki/Whitey_(slang)" title="Whitey (slang)">Whitey</a></span></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Others</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap"><a href="/wiki/Canuck" title="Canuck">Canuck</a><span style="font-size:85%;"> (<i>Canadians</i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Coonass" title="Coonass">Coonass</a><span style="font-size:85%;"> (<i><a href="/wiki/Cajuns" title="Cajuns">Cajuns</a></i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Newfie" title="Newfie">Newfie</a><span style="font-size:85%;"> (<i><a href="/wiki/Newfoundland_and_Labrador" title="Newfoundland and Labrador">Newfoundlander</a></i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Okie" title="Okie">Okie</a><span style="font-size:85%;"> (<i>Oklahomans</i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Roto" title="Roto">Roto</a><span style="font-size:85%;"> (<i>Chileans</i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Sudaca" class="mw-redirect" title="Sudaca">Sudaca</a> <span style="font-size:85%;">(<i>Central and South Americans</i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Yankee" title="Yankee">Yank / Yankee</a> <span style="font-size:85%;">(<i>Americans</i>)</span></span></li></ul> </div></td></tr></tbody></table><div></div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Asians</th><td class="navbox-list-with-group navbox-list navbox-odd hlist" style="width:100%;padding:0"><div style="padding:0 0.25em"></div><table class="nowraplinks navbox-subgroup" style="border-spacing:0"><tbody><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/East_Asian_people" title="East Asian people">East Asians</a></th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"></div><table class="nowraplinks navbox-subgroup" style="border-spacing:0"><tbody><tr><th scope="row" class="navbox-group" style="width:1%">General</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap"><a href="/wiki/Banana,_Coconut,_and_Twinkie" title="Banana, Coconut, and Twinkie">Banana</a><span style="font-size:85%;"> (<i>westernized East Asians</i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Gook" title="Gook">Gook</a></span></li> <li><span class="nowrap"><a href="/wiki/Sangokujin" title="Sangokujin">Sangokujin</a></span></li> <li><span class="nowrap"><a href="/wiki/Banana,_Coconut,_and_Twinkie" title="Banana, Coconut, and Twinkie">Twinkie</a><span style="font-size:85%;"> (<i>westernized East Asians</i>)</span></span></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Chinese</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap"><a href="/wiki/Ah_Beng" title="Ah Beng">Ah Beng</a></span></li> <li><span class="nowrap"><a href="/wiki/American-born_Chinese" title="American-born Chinese">American-born Chinese (ABC)</a></span></li> <li><span class="nowrap"><a href="/wiki/Chinaman" title="Chinaman">Chinaman</a></span></li> <li><span class="nowrap"><a href="/wiki/Ching_chong" title="Ching chong">Ching chong</a></span></li> <li><span class="nowrap"><a href="/wiki/Chink" title="Chink">Chink</a></span></li> <li><span class="nowrap"><a href="/wiki/Chinky" title="Chinky">Chinky</a></span></li> <li><span class="nowrap"><a href="/wiki/Coolie" title="Coolie">Coolie</a></span></li> <li><span class="nowrap"><a href="/wiki/Jook-sing" title="Jook-sing">Jook-sing</a><span style="font-size:85%;"> (<i><a href="/wiki/Overseas_Chinese" title="Overseas Chinese">overseas</a></i> / <i>westernized Chinese</i>)</span> </span></li> <li><span class="nowrap"><a href="/wiki/Locust_(ethnic_slur)" title="Locust (ethnic slur)">Locust</a></span></li> <li><span class="nowrap"><a href="/wiki/Shina_(word)" title="Shina (word)">Shina</a></span></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Japanese</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap"><a href="/wiki/Jap" title="Jap">Jap</a></span></li> <li><span class="nowrap"><a href="/wiki/Jjokbari" title="Jjokbari">Jjokbari</a></span></li> <li><span class="nowrap"><a href="/wiki/Nip" title="Nip">Nip</a></span></li> <li><span class="nowrap"><a href="/wiki/Xiao_Riben" title="Xiao Riben">Xiao Riben</a></span></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Koreans</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap"><a href="/wiki/Gaoli_bangzi" title="Gaoli bangzi">Gaoli bangzi</a></span></li> <li><span class="nowrap"><a href="/wiki/Sangokujin" title="Sangokujin">Sangokujin</a><span style="font-size:85%;"> (<i>also Chinese</i>)</span></span></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Taiwanese</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap"><a href="/wiki/Tai_Ke" title="Tai Ke">Tai Ke</a></span></li></ul> </div></td></tr></tbody></table><div></div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/South_Asian_ethnic_groups" title="South Asian ethnic groups">South Asians</a></th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"></div><table class="nowraplinks navbox-subgroup" style="border-spacing:0"><tbody><tr><th scope="row" class="navbox-group" style="width:1%">General</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap"><a href="/wiki/American-Born_Confused_Desi" title="American-Born Confused Desi">American-Born Confused Desi (ABCD)</a></span></li> <li><span class="nowrap"><a href="/wiki/Coconut_(slur)" class="mw-redirect" title="Coconut (slur)">Coconut</a><span style="font-size:85%;"> (<i>westernized South Asians</i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Coolie" title="Coolie">Coolie</a></span></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Bengali Hindus</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap"><a href="/wiki/Bong_(term)" title="Bong (term)">Bong</a></span></li> <li><span class="nowrap"><a href="/wiki/Bongal" title="Bongal">Bongal</a></span></li> <li><span class="nowrap"><a href="/wiki/Danchi_babu" title="Danchi babu">Danchi babu</a></span></li> <li><span class="nowrap"><a href="/wiki/Dkhar" title="Dkhar">Dkhar</a></span></li> <li><span class="nowrap"><a href="/wiki/Malaun" title="Malaun">Malaun</a></span></li> <li><span class="nowrap"><a href="/wiki/Mayang_(term)" title="Mayang (term)">Mayang</a></span></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Indians</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap"><a href="/wiki/Chink#India" title="Chink">Chinki</a><span style="font-size:85%;"> (<i><a href="/wiki/Northeast_India" title="Northeast India">Northeast Indians</a></i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Coolie" title="Coolie">Coolie</a></span></li> <li><span class="nowrap"><a href="/wiki/Keling" title="Keling">Keling</a><span style="font-size:85%;"> (<i><a href="/wiki/Indian_diaspora#Asia" title="Indian diaspora">Maritime Southeast Asian-origin Indians</a></i>)</span></span></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Pakistanis</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap"><a href="/wiki/Paki_(slur)" title="Paki (slur)">Paki</a></span></li></ul> </div></td></tr></tbody></table><div></div></td></tr></tbody></table><div></div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/Ethnic_groups_in_Europe" title="Ethnic groups in Europe">Europeans</a></th><td class="navbox-list-with-group navbox-list navbox-odd hlist" style="width:100%;padding:0"><div style="padding:0 0.25em"></div><table class="nowraplinks navbox-subgroup" style="border-spacing:0"><tbody><tr><th scope="row" class="navbox-group" style="width:1%">General</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap"><a href="/wiki/Ang_mo" title="Ang mo">Ang mo</a></span></li> <li><span class="nowrap"><a href="/wiki/Bule_(term)" title="Bule (term)">Bule</a></span></li> <li><span class="nowrap"><a href="/wiki/Cracker_(term)" title="Cracker (term)">Cracker</a></span></li> <li><span class="nowrap"><a href="/wiki/Farang" title="Farang">Farang</a></span></li> <li><span class="nowrap"><a href="/wiki/Guiri" title="Guiri">Guiri</a></span></li> <li><span class="nowrap"><a href="/wiki/Guizi" title="Guizi">Guizi</a></span></li> <li><span class="nowrap"><a href="/wiki/Gweilo" title="Gweilo">Gweilo</a></span></li> <li><span class="nowrap"><a href="/wiki/Honky" title="Honky">Honky</a></span></li> <li><span class="nowrap"><a href="/wiki/Mat_Salleh" title="Mat Salleh">Mat Salleh</a></span></li> <li><span class="nowrap"><a href="/wiki/Redleg" title="Redleg">Redleg</a></span></li> <li><span class="nowrap"><a href="/wiki/Wasi%27chu" title="Wasi'chu">Wasi'chu</a></span></li> <li><span class="nowrap"><a href="/wiki/Wigger" title="Wigger">Wigger</a></span></li> <li><span class="nowrap"><a href="/wiki/Wog" title="Wog">Wog</a></span></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Albanians</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap"><a href="/wiki/Shqiptar#Use_in_South_Slavic_languages" title="Shqiptar">Šiptar</a></span></li> <li><span class="nowrap"><a href="/wiki/Turco-Albanian" title="Turco-Albanian">Turco-Albanian</a></span></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">British</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap"><a href="/wiki/Limey" title="Limey">Limey</a><span style="font-size:85%;"> (<i><a href="/wiki/English_people" title="English people">English people</a></i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Crachach" title="Crachach">Crachach</a> <span style="font-size:85%;">(<i><a href="/wiki/Welsh_speaking_population" class="mw-redirect" title="Welsh speaking population">Welsh-speaking elite</a></i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Dic_Si%C3%B4n_Dafydd" title="Dic Siôn Dafydd">Dic Siôn Dafydd</a> <span style="font-size:85%;">(<i><a href="/wiki/Welsh_English" title="Welsh English">English-speaking Welsh people</a></i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Glossary_of_names_for_the_British#Pommy_or_Pom" title="Glossary of names for the British">Pom</a></span></li> <li><span class="nowrap"><a href="/wiki/Sheep_shagger" title="Sheep shagger">Sheep shagger</a> <span style="font-size:85%;">(<i><a href="/wiki/Welsh_people" title="Welsh people">Welsh people</a></i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Taffy_was_a_Welshman" title="Taffy was a Welshman">Taffy</a><span style="font-size:85%;"> (<i>Welsh people</i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Teuchter" title="Teuchter">Teuchter</a><span style="font-size:85%;"> (<i><a href="/wiki/Scottish_Highlands" title="Scottish Highlands">Scottish Highlanders</a></i>)</span></span></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Dutch</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap"><a href="/wiki/Cheesehead" title="Cheesehead">Cheesehead</a></span></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Finns</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap"><a href="/wiki/Chukhna" title="Chukhna">Chukhna</a></span></li> <li><span class="nowrap"><a href="/wiki/China_Swede" class="mw-redirect" title="China Swede">China Swede</a></span></li> <li><span class="nowrap"><a href="/wiki/Finnj%C3%A4vel" class="mw-redirect" title="Finnjävel">Finnjävel</a></span></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">French</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap"><a href="/wiki/Cheese-eating_surrender_monkeys" title="Cheese-eating surrender monkeys">Cheese-eating surrender monkeys</a></span></li> <li><span class="nowrap"><a href="/wiki/Frog_(pejorative)" class="mw-redirect" title="Frog (pejorative)">Frog</a></span></li> <li><span class="nowrap"><a href="/wiki/Gabacho" title="Gabacho">Gabacho</a></span></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/List_of_terms_used_for_Germans" title="List of terms used for Germans">Germans</a></th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap"><a href="/wiki/List_of_terms_used_for_Germans#Hun_(pejorative)" title="List of terms used for Germans">Hun</a></span></li> <li><span class="nowrap"><a href="/wiki/Kraut" title="Kraut">Kraut</a></span></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Greeks</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap"><a href="/wiki/Grecomans" title="Grecomans">Grecomans</a></span></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Irish</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap"><a href="/wiki/Fenian" title="Fenian">Fenian</a><span style="font-size:85%;"> (<i><a href="/wiki/Irish_republicanism" title="Irish republicanism">Republicans</a></i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Knacker" title="Knacker">Knacker</a><span style="font-size:85%;"> (<i><a href="/wiki/Irish_Travellers" title="Irish Travellers">Irish Travellers</a></i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Pikey" title="Pikey">Pikey</a><span style="font-size:85%;"> (<i>Irish Travellers</i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Shoneenism" title="Shoneenism">Shoneen</a><span style="font-size:85%;"> (<i>Anglophile Irish</i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Taig" title="Taig">Taig</a><span style="font-size:85%;"> (<i><a href="/wiki/Irish_Catholics" title="Irish Catholics">Irish Catholics</a></i>)</span></span></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Italians</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap">Dago</span></li> <li><span class="nowrap"><a href="/wiki/Goombah" title="Goombah">Goombah</a></span></li> <li><span class="nowrap">Greaseball</span></li> <li><span class="nowrap"><a href="/wiki/Guido_(slang)" title="Guido (slang)">Guido</a></span></li> <li><span class="nowrap">Guinea</span></li> <li><span class="nowrap"><a href="/wiki/Polentone" title="Polentone">Polentone</a><span style="font-size:85%;"> (<i><a href="/wiki/Northern_Italy" title="Northern Italy">Northern Italians</a></i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/List_of_ethnic_slurs_by_ethnicity#Sardinians" class="mw-redirect" title="List of ethnic slurs by ethnicity">Sardegnolo</a><span style="font-size:85%;"> (<i><a href="/wiki/Sardinian_people" title="Sardinian people">Sardinians</a></i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/List_of_ethnic_slurs_by_ethnicity#Sardinians" class="mw-redirect" title="List of ethnic slurs by ethnicity">Sheep shagger</a><span style="font-size:85%;"> (<i>Sardinians</i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Terrone" title="Terrone">Terrone</a><span style="font-size:85%;"> (<i><a href="/wiki/Southern_Italy" title="Southern Italy">South Italians</a></i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Wop" title="Wop">Wop</a></span></li> <li><span class="nowrap"><a href="/wiki/Wog" title="Wog">Wog</a></span></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Poles</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap"><a href="/wiki/Polack" title="Polack">Polack</a></span></li> <li><span class="nowrap"><a href="/wiki/Pshek" class="mw-redirect" title="Pshek">Pshek</a></span></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Russians</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap"><a href="/wiki/Moskal" title="Moskal">Moskal</a></span></li> <li><span class="nowrap"><a href="/wiki/Tibla" title="Tibla">Tibla</a></span></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Serbs</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap"><a href="/wiki/Shkije" title="Shkije">Shkije</a></span></li> <li><span class="nowrap"><a href="/wiki/Serbomans" title="Serbomans">Serbomans</a></span></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Spaniards</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap">Dago</span></li> <li><span class="nowrap"><a href="/wiki/Gachup%C3%ADn" title="Gachupín">Gachupín</a></span></li> <li><span class="nowrap"><a href="/wiki/Polaco_(slur)" title="Polaco (slur)">Polaco</a></span></li> <li><span class="nowrap"><a href="/wiki/Xarnego" title="Xarnego">Xarnego</a></span></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Ukrainians</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap"><a href="/wiki/Oseledets" title="Oseledets">Khokhol</a></span></li> <li><span class="nowrap"><a href="/wiki/Ukrop" title="Ukrop">Ukrop</a></span></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Others</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap"><a href="/wiki/Bulgarophiles" title="Bulgarophiles">Bulgarophiles</a><span style="font-size:85%;"> (<i><a href="/wiki/Macedonians_(ethnic_group)" title="Macedonians (ethnic group)">Macedonians</a></i> and <i><a href="/wiki/Serbs" title="Serbs">Serbs</a></i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Hunky_(ethnic_slur)" title="Hunky (ethnic slur)">Hunky</a> <span style="font-size:85%;">(<i>eastern and central europeans</i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Yestonians" title="Yestonians">Yestonians</a><span style="font-size:85%;"> (<i><a href="/wiki/Russification" title="Russification">Russified</a> <a href="/wiki/Estonians" title="Estonians">Estonians</a></i>)</span></span></li></ul> </div></td></tr></tbody></table><div></div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/Arabs" title="Arabs">Arabs</a></th><td class="navbox-list-with-group navbox-list navbox-odd hlist" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap"><a href="/wiki/Rafida" title="Rafida">Rafida</a><span style="font-size:85%;"> (<i><a href="/wiki/Shia_Islam" title="Shia Islam">Shi'ites</a></i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Raghead" class="mw-redirect" title="Raghead">Raghead</a></span></li> <li><span class="nowrap"><a href="/wiki/Wog" title="Wog">Wog</a></span></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/Jews" title="Jews">Jews</a></th><td class="navbox-list-with-group navbox-list navbox-even hlist" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap"><a href="/wiki/Jewish_deicide" title="Jewish deicide">Christ killer</a></span></li> <li><span class="nowrap"><a href="/wiki/Jewish-American_princess_stereotype" class="mw-redirect" title="Jewish-American princess stereotype">Jewish-American princess (JAP)</a></span></li> <li><span class="nowrap"><a href="/wiki/Kafir" title="Kafir">Kafir</a></span></li> <li><span class="nowrap"><a href="/wiki/Khazar_hypothesis_of_Ashkenazi_ancestry" title="Khazar hypothesis of Ashkenazi ancestry">Khazar</a><span style="font-size:85%;"> (<i><a href="/wiki/Ashkenazi_Jews" title="Ashkenazi Jews">Ashkenazi Jews</a></i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Kike" title="Kike">Kike</a></span></li> <li><span class="nowrap"><a href="/wiki/Marrano" title="Marrano">Marrano</a><span style="font-size:85%;"> (<i><a href="/wiki/Converso" title="Converso">Conversos</a></i> / <i><a href="/wiki/Crypto-Judaism" title="Crypto-Judaism">Crypto-Jews</a></i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Rootless_cosmopolitan" title="Rootless cosmopolitan">Rootless cosmopolitan</a></span></li> <li><span class="nowrap"><a href="/wiki/Wog" title="Wog">Wog</a></span></li> <li><span class="nowrap"><a href="/wiki/Yekke" title="Yekke">Yekke</a><span style="font-size:85%;"> (<i><a href="/wiki/History_of_the_Jews_in_Germany" title="History of the Jews in Germany">German Jews</a></i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Yid" title="Yid">Yid</a></span></li> <li><span class="nowrap"><a href="/wiki/Zhyd" title="Zhyd">Zhyd / Zhydovka</a></span></li> <li><span class="nowrap"><a href="/wiki/%C5%BBydokomuna" title="Żydokomuna">Żydokomuna</a></span></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Oceanians</th><td class="navbox-list-with-group navbox-list navbox-odd hlist" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap"><a href="/wiki/Blackfella" title="Blackfella">Blackfella</a><span style="font-size:85%;"> (<i><a href="/wiki/Indigenous_Australians" title="Indigenous Australians">Indigenous Australians</a></i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Hori_(slur)" title="Hori (slur)">Hori</a><span style="font-size:85%;"> (<i><a href="/wiki/M%C4%81ori_people" title="Māori people">Māori</a></i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Kanaka_(Pacific_Island_worker)" title="Kanaka (Pacific Island worker)">Kanaka</a><span style="font-size:85%;"> (<i><a href="/wiki/Pacific_Islander" title="Pacific Islander">Pacific Islander</a></i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Coconut_(slur)" class="mw-redirect" title="Coconut (slur)">Coconut</a><span style="font-size:85%;"> (<i><a href="/wiki/Pacific_Islander" title="Pacific Islander">Pacific Islander</a></i>)</span></span></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/Turkic_peoples" title="Turkic peoples">Turks</a></th><td class="navbox-list-with-group navbox-list navbox-even hlist" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap"><a href="/wiki/Kebab" title="Kebab">Kebab</a></span></li> <li><span class="nowrap"><a href="/wiki/Mongols" title="Mongols">Mongol</a></span></li> <li><span class="nowrap"><a href="/wiki/Kanake" title="Kanake">Kanake</a></span></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/Romani_people" title="Romani people">Romani</a></th><td class="navbox-list-with-group navbox-list navbox-odd hlist" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap"><a href="/wiki/Didicoy" class="mw-redirect" title="Didicoy">Didicoy</a></span></li> <li><span class="nowrap"><a href="/wiki/Gypsies" class="mw-redirect" title="Gypsies">Gypsies</a></span></li> <li><span class="nowrap"><a href="/wiki/Nawar_people" title="Nawar people">Nawar</a></span></li> <li><span class="nowrap"><a href="/wiki/Zott" title="Zott">Zott</a></span></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/Xenophobia" title="Xenophobia">Outsiders</a></th><td class="navbox-list-with-group navbox-list navbox-even hlist" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><span class="nowrap"><a href="/wiki/Ajam" title="Ajam">Ajam</a><span style="font-size:85%;"> (<i>non-<a href="/wiki/Arabs" title="Arabs">Arabs</a></i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Barbarian" title="Barbarian">Barbarian</a></span></li> <li><span class="nowrap"><a href="/wiki/Fresh_off_the_boat" title="Fresh off the boat">Fresh off the boat / F.O.B.</a><span style="font-size:85%;"> (<i>immigrant</i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Gadjo" title="Gadjo">Gadjo</a> <span style="font-size:85%;"> (<i>non-<a href="/wiki/Romani_people" title="Romani people">Romani</a></i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Gaijin" title="Gaijin">Gaijin</a><span style="font-size:85%;"> (<i>non-<a href="/wiki/Japanese_people" title="Japanese people">Japanese</a></i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Goy" title="Goy">Goy</a><span style="font-size:85%;"> (<i><a href="/wiki/Gentile" title="Gentile">non-Jew</a></i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Kafir" title="Kafir">Kafir</a><span style="font-size:85%;"> (<i>non-believer</i>) </span>(pl. <a href="/wiki/Kafir" title="Kafir">Kuffar</a>)</span></li> <li><span class="nowrap"><a href="/wiki/Laowai" title="Laowai">Laowai</a><span style="font-size:85%;"> (<i>non-<a href="/wiki/Chinese_people" title="Chinese people">Chinese</a></i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/New_Australians" title="New Australians">Reffo / Balt</a><span style="font-size:85%;"> (<i>Non-Anglo immigrant to Australia</i>)</span></span></li> <li><span class="nowrap"><a href="/wiki/Shegetz" class="mw-redirect" title="Shegetz">Shegetz</a><span style="font-size:85%;"> (<i><a href="/wiki/Gentile" title="Gentile">non-Jewish boy or man</a></i>) </span>(pl. <a href="/wiki/Shkutzim" class="mw-redirect" title="Shkutzim">Shkutzim</a>)</span></li> <li><span class="nowrap"><a href="/wiki/Shiksa" title="Shiksa">Shiksa</a><span style="font-size:85%;"> (<i><a href="/wiki/Gentile" title="Gentile">non-Jewish woman</a></i>)</span></span></li></ul> </div></td></tr></tbody></table></div> <div class="navbox-styles"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1129693374"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1061467846"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1129693374"></div><div role="navigation" class="navbox" aria-labelledby="Social_class" style="padding:3px"><table class="nowraplinks hlist mw-collapsible autocollapse navbox-inner" style="border-spacing:0;background:transparent;color:inherit"><tbody><tr><th scope="col" class="navbox-title" colspan="2"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1129693374"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1063604349"><div class="navbar plainlinks hlist navbar-mini"><ul><li class="nv-view"><a href="/wiki/Template:Social_class" title="Template:Social class"><abbr title="View this template" style=";;background:none transparent;border:none;box-shadow:none;padding:0;">v</abbr></a></li><li class="nv-talk"><a href="/wiki/Template_talk:Social_class" title="Template talk:Social class"><abbr title="Discuss this template" style=";;background:none transparent;border:none;box-shadow:none;padding:0;">t</abbr></a></li><li class="nv-edit"><a class="external text" href="https://en.wikipedia.org/w/index.php?title=Template:Social_class&action=edit"><abbr title="Edit this template" style=";;background:none transparent;border:none;box-shadow:none;padding:0;">e</abbr></a></li></ul></div><div id="Social_class" style="font-size:114%;margin:0 4em"><div class="hlist"><ul><li><a href="/wiki/Social_class" title="Social class">Social class</a></li></ul></div></div></th></tr><tr><td class="navbox-abovebelow" colspan="2"><div> <ul><li><b><a href="/wiki/Social_status" title="Social status">Status</a></b></li> <li><b><a href="/wiki/Social_stratification" title="Social stratification">Stratum</a></b></li> <li><b><a href="/wiki/Economic_classes" class="mw-redirect" title="Economic classes">Economic classes</a></b></li></ul> </div></td></tr><tr><td colspan="2" class="navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"></div><table class="nowraplinks navbox-subgroup" style="border-spacing:0"><tbody><tr><th scope="row" class="navbox-group" style="width:7em">Theories</th><td class="navbox-list-with-group navbox-list navbox-odd" style="padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Gilbert_model" title="Gilbert model">Gilbert model</a></li> <li><a href="/wiki/Marxian_class_theory" title="Marxian class theory">Marxian</a></li> <li><a href="/wiki/Mudsill_theory" title="Mudsill theory">Mudsill theory</a></li> <li><a href="/wiki/New_class" title="New class">New class</a></li> <li><a href="/wiki/Spoon_class_theory" title="Spoon class theory">Spoon class theory</a></li> <li><a href="/wiki/Three-component_theory_of_stratification" title="Three-component theory of stratification">Weberian (three-component)</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:7em">Related<wbr />​ topics</th><td class="navbox-list-with-group navbox-list navbox-even" style="padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Caste" title="Caste">Caste</a></li> <li><a href="/wiki/Chattering_classes" title="Chattering classes">Chattering classes</a></li> <li><a href="/wiki/Class_conflict" title="Class conflict">Class conflict</a></li> <li><a href="/wiki/Class_discrimination" title="Class discrimination">Class discrimination</a></li> <li><a href="/wiki/Class_society" class="mw-redirect" title="Class society">Class society</a></li> <li><a href="/wiki/Classicide" title="Classicide">Classicide</a></li> <li><a href="/wiki/Classless_society" title="Classless society">Classless society</a></li> <li><a href="/wiki/Euthenics" title="Euthenics">Euthenics</a></li> <li><i><a href="/wiki/Nouveau_riche" title="Nouveau riche">Nouveau riche</a></i> / <i><a href="/wiki/Parvenu" title="Parvenu">Parvenu</a></i></li> <li><a href="/wiki/Poverty" title="Poverty">Poverty</a></li> <li><a href="/wiki/Ranked_society" title="Ranked society">Ranked society</a></li> <li><a href="/wiki/Snob" title="Snob">Snobbery</a></li> <li><a href="/wiki/Social_cleansing" title="Social cleansing">Social cleansing</a></li> <li><a href="/wiki/Social_exclusion" title="Social exclusion">Social exclusion</a></li> <li><a href="/wiki/Social_mobility" title="Social mobility">Social mobility</a></li> <li><a href="/wiki/Social_orphan" title="Social orphan">Social orphan</a></li> <li><a href="/wiki/Social_position" title="Social position">Social position</a></li> <li><a href="/wiki/Social_stigma" title="Social stigma">Social stigma</a></li> <li><a href="/wiki/Subaltern_(postcolonialism)" title="Subaltern (postcolonialism)">Subaltern</a></li></ul> </div></td></tr></tbody></table><div></div></td></tr><tr><td colspan="2" class="navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"></div><table class="nowraplinks mw-collapsible mw-collapsed navbox-subgroup" style="border-spacing:0"><tbody><tr><th scope="col" class="navbox-title" colspan="2"><div id="By_demographic" style="font-size:114%;margin:0 4em"><div title="demographic">By demographic</div></div></th></tr><tr><td colspan="2" class="navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"></div><table class="nowraplinks navbox-subgroup" style="border-spacing:0"><tbody><tr><th scope="row" class="navbox-group" style="width:7em">By status</th><td class="navbox-list-with-group navbox-list navbox-odd" style="padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Administrative_detention" title="Administrative detention">Administrative detainee</a></li> <li><a href="/wiki/Alien_(law)" title="Alien (law)">Alien</a> <ul><li><a href="/wiki/Illegal_immigration" title="Illegal immigration">illegal immigrant</a></li> <li><a href="/wiki/Refugee" title="Refugee">refugee</a></li></ul></li> <li><a href="/wiki/Citizenship" title="Citizenship">Citizen</a> <ul><li><a href="/wiki/Multiple_citizenship" title="Multiple citizenship">dual or multiple</a></li> <li><a href="/wiki/Jus_soli" title="Jus soli">native-born</a></li> <li><a href="/wiki/Naturalization" title="Naturalization">naturalized</a></li> <li><a href="/wiki/Second-class_citizen" title="Second-class citizen">second-class</a></li></ul></li> <li><a href="/wiki/Clique" title="Clique">Clique</a> <ul><li><a href="/wiki/Adolescent_cliques" title="Adolescent cliques">adolescent</a></li></ul></li> <li><a href="/wiki/Loss_of_rights_due_to_conviction_for_criminal_offense" class="mw-redirect" title="Loss of rights due to conviction for criminal offense">Convicted</a></li> <li><a href="/wiki/Migrant_worker" title="Migrant worker">Migrant worker</a></li> <li><a href="/wiki/Political_prisoner" title="Political prisoner">Political prisoner</a></li> <li><a href="/wiki/Statelessness" title="Statelessness">Stateless</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:7em">By "<a href="/wiki/Designation_of_workers_by_collar_color" title="Designation of workers by collar color">collar</a>"</th><td class="navbox-list-with-group navbox-list navbox-even" style="padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Blue-collar_worker" title="Blue-collar worker">Blue</a></li> <li><a href="/wiki/Green-collar_worker" title="Green-collar worker">Green</a></li> <li><a href="/wiki/Grey-collar" title="Grey-collar">Grey</a></li> <li><a href="/wiki/New-collar_worker" title="New-collar worker">New</a></li> <li><a href="/wiki/Pink-collar_worker" title="Pink-collar worker">Pink</a></li> <li><a href="/wiki/White-collar_worker" title="White-collar worker">White</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:7em">By type</th><td class="navbox-list-with-group navbox-list navbox-odd" style="padding:0"><div style="padding:0 0.25em"></div><table class="nowraplinks navbox-subgroup" style="border-spacing:0"><tbody><tr><th scope="row" class="navbox-group" style="width:1%;font-weight:normal;"><a href="/wiki/Ruling_class" title="Ruling class">Ruling</a></th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Aristocracy_(class)" title="Aristocracy (class)">Aristocracy</a></li> <li><a href="/wiki/Hanseaten_(class)" title="Hanseaten (class)">Hanseaten</a></li> <li><a href="/wiki/Magnate" title="Magnate">Magnate</a></li> <li><a href="/wiki/Patrician_(post-Roman_Europe)" title="Patrician (post-Roman Europe)">Patrician</a></li> <li><a href="/wiki/Political_class" title="Political class">Political</a> <ul><li><a href="/wiki/Political_family" title="Political family">Family</a> <ul><li><a href="/wiki/List_of_political_families" title="List of political families">List</a></li></ul></li> <li><a href="/wiki/Hereditary_politicians" title="Hereditary politicians">Hereditary</a></li></ul></li> <li><a href="/wiki/Royal_family" title="Royal family">Royal family</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%;font-weight:normal;"><a href="/wiki/Intellectual" title="Intellectual">Intellectual</a></th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Clergy" title="Clergy">Clergy</a> <ul><li><a href="/wiki/Priest" title="Priest">Priest</a></li></ul></li> <li><a href="/wiki/Knowledge_worker" title="Knowledge worker">Knowledge worker</a></li> <li><a href="/wiki/Professor" title="Professor">Professor</a></li> <li><a href="/wiki/Scholar" title="Scholar">Scholar</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%;font-weight:normal;"><a href="/wiki/Warrior" title="Warrior">Warrior</a></th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Chhetri" title="Chhetri">Chhetri</a></li> <li><a href="/wiki/Cossacks" title="Cossacks">Cossacks</a></li> <li><a href="/wiki/Eagle_warrior" title="Eagle warrior">Cuāuh</a></li> <li><a href="/wiki/Harii" title="Harii">Harii</a></li> <li><a href="/wiki/Order_of_Assassins" title="Order of Assassins">Hashashin</a></li> <li><a href="/wiki/Knight" title="Knight">Knight</a></li> <li><a href="/wiki/Kshatriya" title="Kshatriya">Kshatriya</a></li> <li><a href="/wiki/Nair" title="Nair">Nair</a></li> <li><a href="/wiki/Jaguar_warrior" title="Jaguar warrior">Ocēlōtl</a></li> <li><a href="/wiki/Samurai" title="Samurai">Samurai</a></li> <li><a href="/wiki/Spartiate" title="Spartiate">Spartiate</a></li> <li><a href="/wiki/Vanniyar" title="Vanniyar">Vanniyar</a>/<a href="/wiki/Vanniar_(Chieftain)" title="Vanniar (Chieftain)">Vanniar (Chieftain)</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%;font-weight:normal;"><a href="/wiki/Upper_class" title="Upper class">Upper</a></th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Bourgeoisie" title="Bourgeoisie">Bourgeoisie</a></li> <li><a href="/wiki/Business_magnate" title="Business magnate">Business magnate</a></li> <li><a href="/wiki/Elite" title="Elite">Elite</a></li> <li><a href="/wiki/Gentry" title="Gentry">Gentry</a></li> <li><a href="/wiki/Lord" title="Lord">Lord</a></li> <li><a href="/wiki/Nobility" title="Nobility">Nobility</a></li> <li><a href="/wiki/Old_money" title="Old money">Old money</a></li> <li><a href="/wiki/Overclass" title="Overclass">Overclass</a></li> <li><a href="/wiki/Robber_baron_(industrialist)" title="Robber baron (industrialist)">Robber baron</a></li> <li><a href="/wiki/Russian_oligarch" class="mw-redirect" title="Russian oligarch">Russian oligarch</a></li> <li><a href="/wiki/Seigneur" title="Seigneur">Seigneur</a></li> <li><i><a href="/wiki/Superclass_(book)" title="Superclass (book)">Superclass</a></i></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%;font-weight:normal;"><a href="/wiki/Creative_class" title="Creative class">Creative</a></th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Bohemianism" title="Bohemianism">Bohemians</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%;font-weight:normal;"><a href="/wiki/Middle_class" title="Middle class">Middle</a></th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Petite_bourgeoisie" title="Petite bourgeoisie">Petite bourgeoisie</a></li> <li><a href="/wiki/Lower_middle_class" title="Lower middle class">Lower middle class</a></li> <li><a href="/wiki/Upper_middle_class" title="Upper middle class">Upper middle class</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%;font-weight:normal;"><a href="/wiki/Working_class" title="Working class">Working</a></th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Lumpenproletariat" title="Lumpenproletariat">Lumpenproletariat</a></li> <li><a href="/wiki/Proletariat" title="Proletariat">Proletariat</a></li> <li><a href="/wiki/Working_poor" title="Working poor">Working poor</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%;font-weight:normal;"><a href="/wiki/Underclass" title="Underclass">Under</a></th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Ant_tribe" title="Ant tribe">Ant tribe</a></li> <li><a href="/wiki/Commoner" title="Commoner">Commoner</a></li> <li><a href="/wiki/Outcast_(person)" title="Outcast (person)">Outcast</a></li> <li><a href="/wiki/Outlaw" title="Outlaw">Outlaw</a> / <a href="/wiki/Prisoner" title="Prisoner">Prisoner</a></li> <li><a href="/wiki/Peasant" title="Peasant">Peasant</a> / <a href="/wiki/Serfdom" title="Serfdom">Serf</a></li> <li><a href="/wiki/Plebeians" title="Plebeians">Plebeian</a></li> <li><a href="/wiki/Rat_tribe" title="Rat tribe">Rat tribe</a></li> <li><a href="/wiki/Slavery" title="Slavery">Slave</a> / <a href="/wiki/Freedman" title="Freedman">Freedman</a></li> <li><a href="/wiki/Untouchability" title="Untouchability">Untouchable</a></li></ul> </div></td></tr></tbody></table><div></div></td></tr></tbody></table><div></div></td></tr></tbody></table><div></div></td></tr><tr><td colspan="2" class="navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"></div><table class="nowraplinks mw-collapsible mw-collapsed navbox-subgroup" style="border-spacing:0"><tbody><tr><th scope="col" class="navbox-title" colspan="2"><div id="By_country_or_region" style="font-size:114%;margin:0 4em"><div title="country">By country or region</div></div></th></tr><tr><td colspan="2" class="navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"></div><table class="nowraplinks navbox-subgroup" style="border-spacing:0"><tbody><tr><th id="United_States" scope="row" class="navbox-group" style="width:7em"><a href="/wiki/Social_class_in_the_United_States" title="Social class in the United States">United States</a></th><td class="navbox-list-with-group navbox-list navbox-odd" style="padding:0"><div style="padding:0 0.25em"></div><table class="nowraplinks navbox-subgroup" style="border-spacing:0"><tbody><tr><td colspan="2" class="navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Affluence_in_the_United_States" title="Affluence in the United States">Affluence</a></li> <li><a href="/wiki/American_Dream" title="American Dream">American Dream</a></li> <li><a href="/wiki/Social_class_in_American_history" title="Social class in American history">History</a></li> <li><a href="/wiki/Socioeconomic_mobility_in_the_United_States" title="Socioeconomic mobility in the United States">Mobility</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%;font-weight:normal;"><a href="/wiki/Category:Social_class_in_the_United_States" title="Category:Social class in the United States">Classes</a></th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/American_upper_class" title="American upper class">Upper</a> <ul><li><a href="/wiki/African-American_upper_class" title="African-American upper class">Black</a></li> <li><a href="/wiki/Donor_Class" class="mw-redirect" title="Donor Class">Donor</a></li> <li><a href="/wiki/American_gentry" title="American gentry">Gentry</a></li></ul></li> <li><a href="/wiki/American_middle_class" title="American middle class">Middle</a> <ul><li><a href="/wiki/African-American_middle_class" title="African-American middle class">Black</a></li> <li><a href="/wiki/Mexican-American_middle_class" title="Mexican-American middle class">Mexican-American</a></li> <li><a href="/wiki/Upper_middle_class_in_the_United_States" title="Upper middle class in the United States">Upper Middle</a></li></ul></li> <li><a href="/wiki/Social_privilege" title="Social privilege">Underprivileged</a> <ul><li><a href="/wiki/American_lower_class" title="American lower class">Lower</a></li> <li><a href="/wiki/Slavery_in_the_United_States" title="Slavery in the United States">Under</a></li></ul></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%;font-weight:normal;"><a href="/wiki/Income_in_the_United_States" title="Income in the United States">Income</a></th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Household_income_in_the_United_States" title="Household income in the United States">Household</a></li> <li><a href="/wiki/Income_inequality_in_the_United_States" title="Income inequality in the United States">Inequality</a></li> <li><a href="/wiki/Personal_income_in_the_United_States" title="Personal income in the United States">Personal</a></li> <li><a href="/wiki/Poverty_in_the_United_States" title="Poverty in the United States">Poverty</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%;font-weight:normal;"><a href="/wiki/Standard_of_living_in_the_United_States" title="Standard of living in the United States">Standard of living</a></th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Educational_attainment_in_the_United_States" title="Educational attainment in the United States">Education</a></li> <li><a href="/wiki/Homelessness_in_the_United_States" title="Homelessness in the United States">Homelessness</a></li> <li><a href="/wiki/Home-ownership_in_the_United_States" title="Home-ownership in the United States">Home-ownership</a></li></ul> </div></td></tr></tbody></table><div></div></td></tr><tr><th scope="row" class="navbox-group" style="width:7em">Other regions<wbr />​ or countries</th><td class="navbox-list-with-group navbox-list navbox-odd" style="padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Caste_systems_in_Africa" title="Caste systems in Africa">Africa</a></li> <li><a href="/wiki/Social_class_in_Cambodia" title="Social class in Cambodia">Cambodia</a></li> <li><a href="/wiki/Social_structure_of_China" title="Social structure of China">China</a></li> <li><a href="/wiki/Social_class_in_Colombia" title="Social class in Colombia">Colombia</a></li> <li><a href="/wiki/Social_class_in_France" title="Social class in France">France</a></li> <li><a href="/wiki/Social_class_in_Haiti" title="Social class in Haiti">Haiti</a></li> <li><a href="/wiki/Caste_system_in_India" title="Caste system in India">India</a></li> <li><a href="/wiki/Social_class_in_Iran" title="Social class in Iran">Iran</a></li> <li><a href="/wiki/Social_class_in_Italy" title="Social class in Italy">Italy</a></li> <li><a href="/wiki/Social_class_in_Luxembourg" title="Social class in Luxembourg">Luxembourg</a></li> <li><a href="/wiki/Caste_system_in_Nepal" title="Caste system in Nepal">Nepal</a></li> <li><a href="/wiki/Social_class_in_New_Zealand" title="Social class in New Zealand">New Zealand</a></li> <li><a href="/wiki/Social_class_in_Nigeria" title="Social class in Nigeria">Nigeria</a></li> <li><a href="/wiki/Social_structure_of_Romania" title="Social structure of Romania">Romania</a></li> <li><a href="/wiki/Social_class_in_Sri_Lanka" title="Social class in Sri Lanka">Sri Lanka</a></li> <li><a href="/wiki/Social_class_in_Tibet" title="Social class in Tibet">Tibet</a></li> <li><a href="/wiki/Social_class_in_the_United_Kingdom" title="Social class in the United Kingdom">United Kingdom</a></li> <li><a href="/wiki/Social_class_in_the_United_States" title="Social class in the United States">United States</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:7em">Historic</th><td class="navbox-list-with-group navbox-list navbox-even" style="padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Social_class_in_18th-century_Spain" title="Social class in 18th-century Spain">18th-century Spain</a></li> <li><a href="/wiki/Category:Social_classes_in_ancient_Greece" title="Category:Social classes in ancient Greece">Ancient Greece</a></li> <li><a href="/wiki/Social_class_in_ancient_Rome" title="Social class in ancient Rome">Ancient Rome</a></li> <li><a href="/wiki/Social_class_in_Aztec_society" title="Social class in Aztec society">Aztec</a></li> <li><a href="/wiki/Social_class_in_the_Ottoman_Empire" title="Social class in the Ottoman Empire">Ottoman Empire</a></li> <li><a href="/wiki/Four_occupations" title="Four occupations">Pre-industrial East Asia</a></li> <li><a href="/wiki/Estates_of_the_realm" title="Estates of the realm">Pre-industrial Europe</a></li> <li><a href="/wiki/Soviet_working_class" title="Soviet working class">Soviet Union</a></li></ul> </div></td></tr></tbody></table><div></div></td></tr></tbody></table><div></div></td></tr><tr><td class="navbox-abovebelow" colspan="2" style="font-weight:normal;"><div> <ul><li><span class="noviewer" typeof="mw:File"><span title="Category"><img alt="" src="//upload.wikimedia.org/wikipedia/en/thumb/9/96/Symbol_category_class.svg/16px-Symbol_category_class.svg.png" decoding="async" width="16" height="16" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/en/thumb/9/96/Symbol_category_class.svg/23px-Symbol_category_class.svg.png 1.5x, //upload.wikimedia.org/wikipedia/en/thumb/9/96/Symbol_category_class.svg/31px-Symbol_category_class.svg.png 2x" data-file-width="180" data-file-height="185" /></span></span> <a href="/wiki/Category:Social_classes" title="Category:Social classes">Category</a></li></ul> </div></td></tr></tbody></table></div> <div class="navbox-styles"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1129693374"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1061467846"></div><div role="navigation" class="navbox" aria-labelledby="White_people" style="padding:3px"><table class="nowraplinks hlist mw-collapsible mw-collapsed navbox-inner" style="border-spacing:0;background:transparent;color:inherit"><tbody><tr><th scope="col" class="navbox-title" colspan="2"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1129693374"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1063604349"><div class="navbar plainlinks hlist navbar-mini"><ul><li class="nv-view"><a href="/wiki/Template:White_people" title="Template:White people"><abbr title="View this template" style=";;background:none transparent;border:none;box-shadow:none;padding:0;">v</abbr></a></li><li class="nv-talk"><a href="/wiki/Template_talk:White_people" title="Template talk:White people"><abbr title="Discuss this template" style=";;background:none transparent;border:none;box-shadow:none;padding:0;">t</abbr></a></li><li class="nv-edit"><a class="external text" href="https://en.wikipedia.org/w/index.php?title=Template:White_people&action=edit"><abbr title="Edit this template" style=";;background:none transparent;border:none;box-shadow:none;padding:0;">e</abbr></a></li></ul></div><div id="White_people" style="font-size:114%;margin:0 4em"><a href="/wiki/White_people" title="White people">White people</a></div></th></tr><tr><td class="navbox-abovebelow" colspan="2"><div> <ul><li><b>Bold</b> refers to countries, regions and territories in which the majority ethnic group is generally considered to be people of European descent.</li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/European_emigration" title="European emigration">European emigration</a><br />by location</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"></div><table class="nowraplinks navbox-subgroup" style="border-spacing:0"><tbody><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/White_Africans_of_European_ancestry" title="White Africans of European ancestry">Africa</a></th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Pied-Noir" title="Pied-Noir">Algeria</a></li> <li><a href="/wiki/White_Angolans" title="White Angolans">Angola</a></li> <li><a href="/wiki/White_people_in_Botswana" title="White people in Botswana">Botswana</a></li> <li><a href="/wiki/White_people_in_the_Democratic_Republic_of_the_Congo" title="White people in the Democratic Republic of the Congo">Democratic Republic of the Congo</a></li> <li><a href="/wiki/Spanish_immigration_to_Equatorial_Guinea" title="Spanish immigration to Equatorial Guinea">Equatorial Guinea</a></li> <li><a href="/wiki/White_people_in_Kenya" title="White people in Kenya">Kenya</a></li> <li><a href="/wiki/Italian_settlers_in_Libya" title="Italian settlers in Libya">Libya</a></li> <li><a href="/wiki/Franco-Mauritians" title="Franco-Mauritians">Mauritius</a></li> <li><a href="/wiki/European_Moroccans" title="European Moroccans">Morocco</a></li> <li><a href="/wiki/Portuguese_Mozambicans" title="Portuguese Mozambicans">Mozambique</a></li> <li><a href="/wiki/White_Namibians" title="White Namibians">Namibia</a></li> <li><a href="/wiki/Zoreilles" title="Zoreilles">Reunion</a></li> <li><a href="/wiki/French_people_in_Senegal" title="French people in Senegal">Senegal</a></li> <li><a href="/wiki/Franco-Seychellois" title="Franco-Seychellois">Seychelles</a></li> <li><a href="/wiki/White_South_Africans" title="White South Africans">South Africa</a></li> <li><a href="/wiki/European_Tunisians" title="European Tunisians">Tunisia</a></li> <li><a href="/wiki/White_people_in_Zambia" title="White people in Zambia">Zambia</a></li> <li><a href="/wiki/White_Zimbabweans" title="White Zimbabweans">Zimbabwe</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Asia</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Russians_in_China" title="Russians in China">China</a></li> <li><a href="/wiki/Anglo-Indian_people" title="Anglo-Indian people">India</a></li> <li>Korea <ul><li><a href="/wiki/French_people_in_Korea" title="French people in Korea">French people</a></li> <li><a href="/wiki/Germans_in_Korea" title="Germans in Korea">Germans</a></li> <li><a href="/wiki/Russians_in_Korea" title="Russians in Korea">Russians</a></li></ul></li> <li><a href="/wiki/European_Pakistanis" title="European Pakistanis">Pakistan</a></li> <li><a href="/wiki/Spanish_Filipino" title="Spanish Filipino">Philippines</a></li> <li><b><a href="/wiki/Russian_conquest_of_Siberia" title="Russian conquest of Siberia">North Asia</a></b></li> <li><a href="/wiki/Ethnic_Russians_in_post-Soviet_states" title="Ethnic Russians in post-Soviet states">Central Asia</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">North America</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/White_Latin_Americans#Saint_Barthélemy" title="White Latin Americans">Saint Barthélemy</a></li> <li><a href="/wiki/White_Bahamian" title="White Bahamian">Bahamas</a></li> <li><a href="/wiki/White_Barbadian" class="mw-redirect" title="White Barbadian">Barbados</a></li> <li><a href="/wiki/Demographics_of_Belize#Ethnic_groups" title="Demographics of Belize">Belize</a></li> <li><a href="/wiki/White_Bermudian" class="mw-redirect" title="White Bermudian">Bermuda</a></li> <li><b><a href="/wiki/European_Canadians" title="European Canadians">Canada</a></b></li> <li><a href="/wiki/White_Caribbeans" title="White Caribbeans">Caribbean</a></li> <li><b><a href="/wiki/Demographics_of_Costa_Rica#European_Costa_Ricans" title="Demographics of Costa Rica">Costa Rica</a></b></li> <li><b><a href="/wiki/Cubans#White_or_European,_Criollo" title="Cubans">Cuba</a></b></li> <li><a href="/wiki/White_Dominican_(Dominica)" title="White Dominican (Dominica)">Dominica</a></li> <li><a href="/wiki/White_Dominicans" title="White Dominicans">Dominican Republic</a></li> <li><a href="/wiki/Salvadorans#White_and_Mestizo_Salvadorans" title="Salvadorans">El Salvador</a></li> <li><a href="/wiki/Guatemalans#Criollo_and_other_European_descendants" title="Guatemalans">Guatemala</a></li> <li><a href="/wiki/White_Haitians" title="White Haitians">Haiti</a></li> <li><a href="/wiki/Demographics_of_Honduras#Euro-Hondurans" title="Demographics of Honduras">Honduras</a></li> <li><a href="/wiki/White_Jamaicans" title="White Jamaicans">Jamaica</a></li> <li><a href="/wiki/White_Mexicans" title="White Mexicans">Mexico</a></li> <li><a href="/wiki/Demographics_of_Panama#Ethnic_groups" title="Demographics of Panama">Panama</a></li> <li><a href="/wiki/White_Trinidadians_and_Tobagonians" title="White Trinidadians and Tobagonians">Trinidad and Tobago</a></li> <li><b><a href="/wiki/White_Americans" title="White Americans">United States</a></b> <ul><li><b><a href="/wiki/White_Americans_in_California" title="White Americans in California">California</a></b> <ul><li><a href="/wiki/White_Americans_in_Los_Angeles" class="mw-redirect" title="White Americans in Los Angeles">Los Angeles</a></li> <li><a href="/wiki/White_people_in_San_Francisco" class="mw-redirect" title="White people in San Francisco">San Francisco</a></li></ul></li> <li><a href="/wiki/White_people_in_Hawaii" title="White people in Hawaii">Hawaii</a></li> <li><b><a href="/wiki/White_Americans_in_Maryland" title="White Americans in Maryland">Maryland</a></b> <ul><li>(<a href="/wiki/History_of_White_Americans_in_Baltimore" title="History of White Americans in Baltimore">Baltimore</a>)</li></ul></li> <li><b><a href="/wiki/White_Southerners" title="White Southerners">Southern United States</a></b> <ul><li><a href="/wiki/White_Americans_in_Atlanta" class="mw-redirect" title="White Americans in Atlanta">Atlanta</a></li> <li><b><a href="/wiki/White_Americans_in_Louisiana" title="White Americans in Louisiana">Louisiana</a></b></li></ul></li> <li><a href="/wiki/White_Puerto_Ricans" title="White Puerto Ricans">Puerto Rico</a></li></ul></li> <li><a href="/wiki/White_Kittitians_and_Nevisians" title="White Kittitians and Nevisians">Saint Kitts and Nevis</a></li> <li><a href="/wiki/White_Latin_Americans#Martinique" title="White Latin Americans">Martinique</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/White_Latin_Americans" title="White Latin Americans">South America</a></th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><b><a href="/wiki/Argentines_of_European_descent" title="Argentines of European descent">Argentina</a></b></li> <li><a href="/wiki/White_Bolivians" title="White Bolivians">Bolivia</a></li> <li><a href="/wiki/White_Brazilians" title="White Brazilians">Brazil</a></li> <li><b><a href="/wiki/Chileans#European_and_neighboring_immigrants" title="Chileans">Chile</a></b></li> <li><a href="/wiki/White_Colombians" title="White Colombians">Colombia</a></li> <li><a href="/wiki/White_Latin_Americans#Ecuador" title="White Latin Americans">Ecuador</a></li> <li><b><a href="/wiki/Falkland_Islanders" title="Falkland Islanders">Falkland Islands</a></b></li> <li><a href="/wiki/White_Latin_Americans#French_Guiana" title="White Latin Americans">French Guiana</a></li> <li><a href="/wiki/White_Paraguayans" title="White Paraguayans">Paraguay</a></li> <li><a href="/wiki/Peruvians_of_European_descent" title="Peruvians of European descent">Peru</a></li> <li><a href="/wiki/White_Surinamese" title="White Surinamese">Suriname</a></li> <li><b><a href="/wiki/Uruguayans#Europeans_or_whites" title="Uruguayans">Uruguay</a></b></li> <li><a href="/wiki/Venezuelans_of_European_descent" title="Venezuelans of European descent">Venezuela</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/Europeans_in_Oceania" title="Europeans in Oceania">Oceania</a></th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><b><a href="/wiki/European_Australians" title="European Australians">Australia</a></b></li> <li><a href="/wiki/Caldoche" title="Caldoche">New Caledonia</a></li> <li><a href="/wiki/White_people_in_Hawaii" title="White people in Hawaii">Hawaii</a></li> <li><b><a href="/wiki/European_New_Zealanders" title="European New Zealanders">New Zealand</a></b></li></ul> </div></td></tr></tbody></table><div></div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Historical concepts</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Apartheid" title="Apartheid">Apartheid</a></li> <li><a href="/wiki/Aryan_race" title="Aryan race">Aryan race</a></li> <li><i><a href="/wiki/Casta" title="Casta">Castas</a></i> <ul><li><i><a href="/wiki/Peninsulares" title="Peninsulares">Peninsulares</a></i></li> <li><i><a href="/wiki/Criollo_people" title="Criollo people">Criollos</a></i></li></ul></li> <li><a href="/wiki/First_white_child" title="First white child">First white child</a></li> <li><a href="/wiki/Honorary_whites" title="Honorary whites">Honorary whites</a></li> <li><a href="/wiki/Play_the_white_man" title="Play the white man">Play the white man</a></li> <li><a href="/wiki/Pre-modern_conceptions_of_whiteness" title="Pre-modern conceptions of whiteness">Pre-modern conceptions of whiteness</a></li> <li><a href="/wiki/Racial_whitening" class="mw-redirect" title="Racial whitening">Racial whitening</a> <ul><li><i><a href="/wiki/Blanqueamiento" title="Blanqueamiento">Blanqueamiento</a></i></li></ul></li> <li><a href="/wiki/Settler_colonialism" title="Settler colonialism">Settler colonialism</a></li> <li><a href="/wiki/White_Australia_policy" title="White Australia policy">White Australia policy</a></li> <li><i><a href="/wiki/The_White_Man%27s_Burden" title="The White Man's Burden">The White Man's Burden</a></i></li> <li><a href="/wiki/White_gods" title="White gods">White gods</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Sociological<br />phenomena and theories</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Acting_white" title="Acting white">Acting white</a> (<a href="/wiki/Passing_(racial_identity)" title="Passing (racial identity)">Passing as white</a>)</li> <li><a href="/wiki/Angry_white_man" class="mw-redirect" title="Angry white man">Angry white man</a></li> <li><a href="/wiki/Missing_white_woman_syndrome" title="Missing white woman syndrome">Missing white woman syndrome</a></li> <li><a href="/wiki/Skin_whitening" title="Skin whitening">Skin whitening</a></li> <li><a href="/wiki/White_flight" title="White flight">White flight</a></li> <li><a href="/wiki/White_guilt" title="White guilt">White guilt</a></li> <li><a href="/wiki/White_privilege" title="White privilege">White privilege</a></li> <li><a href="/wiki/Whiteness_studies" title="Whiteness studies">Whiteness studies</a></li> <li><a href="/wiki/Whitewashing_in_film" title="Whitewashing in film">Whitewashing in film</a></li> <li><a href="/wiki/White_savior_narrative_in_film" title="White savior narrative in film">White savior</a></li> <li><a href="/wiki/White_demographic_decline" title="White demographic decline">White demographic decline</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Negative stereotypes of Whites</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Stereotypes_of_white_Americans" title="Stereotypes of white Americans">In the United States</a></li> <li><a href="/wiki/Poor_White" title="Poor White">Poor Whites</a> <ul><li><a href="/wiki/Redleg" title="Redleg">Redlegs</a></li> <li><a href="/wiki/Redneck" title="Redneck">Rednecks</a></li> <li><a class="mw-selflink selflink">White trash</a></li></ul></li> <li><a href="/wiki/Karen_(slang)" title="Karen (slang)">Karen</a></li> <li><a href="/wiki/Angry_white_man" class="mw-redirect" title="Angry white man">Angry white man</a></li> <li><a href="/wiki/Becky_(slang)" title="Becky (slang)">Becky</a></li> <li><a href="/wiki/Basic_(slang)" title="Basic (slang)">Basic</a></li> <li><a href="/wiki/Appalachian_stereotypes" title="Appalachian stereotypes">Appalachian stereotypes</a> <ul><li><a href="/wiki/Hillbilly" title="Hillbilly">Hillbilly</a></li> <li><a href="/wiki/Mountain_white" title="Mountain white">Mountain whites</a></li></ul></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">White <a href="/wiki/Identity_politics" title="Identity politics">identity politics</a></th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Definitions_of_whiteness_in_the_United_States" title="Definitions of whiteness in the United States">US definitions of whiteness</a> <ul><li><a href="/wiki/One-drop_rule" title="One-drop rule">One-drop rule</a></li></ul></li> <li><a href="/wiki/Alt-right" title="Alt-right">Alt-right</a></li> <li><a href="/wiki/Christian_Identity" title="Christian Identity">Christian Identity</a></li> <li><a href="/wiki/European_New_Right" title="European New Right">European New Right</a></li> <li><a href="/wiki/Great_Replacement" title="Great Replacement">Great Replacement</a></li> <li><a href="/wiki/Identitarian_movement" title="Identitarian movement">Identitarian movement</a></li> <li><a href="/wiki/Non-Hispanic_whites" title="Non-Hispanic whites">Non-Hispanic whites</a></li> <li>Old Stock <ul><li><a href="/wiki/Old_Stock_Americans" title="Old Stock Americans">Americans</a></li> <li><a href="/wiki/Old_Stock_Canadians" title="Old Stock Canadians">Canadians</a></li> <li><a href="/wiki/Pure_laine" title="Pure laine">Quebeckers</a></li></ul></li> <li><a href="/wiki/White_Anglo-Saxon_Protestants" title="White Anglo-Saxon Protestants">White Anglo-Saxon Protestants</a></li> <li><a href="/wiki/White_ethnic" title="White ethnic">White ethnic</a></li> <li><a href="/wiki/White_genocide_conspiracy_theory" title="White genocide conspiracy theory">White genocide conspiracy theory</a></li> <li><a href="/wiki/White_Hispanic_and_Latino_Americans" title="White Hispanic and Latino Americans">White Hispanic</a></li> <li><a href="/wiki/White_identity" title="White identity">White identity</a></li> <li><a href="/wiki/White_nationalism" title="White nationalism">White nationalism</a></li> <li><a href="/wiki/White_pride" title="White pride">White pride</a></li> <li><a href="/wiki/White_supremacy" title="White supremacy">White supremacy</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/Ethnicity" title="Ethnicity">Ethnicity</a> and <a href="/wiki/Color_terminology_for_race" title="Color terminology for race">Colour</a></th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Ethnic_groups_in_Europe" title="Ethnic groups in Europe">Ethnic groups in Europe</a></li> <li><a href="/wiki/Light_skin" title="Light skin">Light skin</a></li></ul> </div></td></tr><tr><td class="navbox-abovebelow" colspan="2"><div> <ul><li><span class="noviewer" typeof="mw:File"><span title="Commons page"><img alt="" src="//upload.wikimedia.org/wikipedia/en/thumb/4/4a/Commons-logo.svg/12px-Commons-logo.svg.png" decoding="async" width="12" height="16" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/en/thumb/4/4a/Commons-logo.svg/18px-Commons-logo.svg.png 1.5x, //upload.wikimedia.org/wikipedia/en/thumb/4/4a/Commons-logo.svg/24px-Commons-logo.svg.png 2x" data-file-width="1024" data-file-height="1376" /></span></span> <b><a href="https://commons.wikimedia.org/wiki/Category:People_of_European_descent" class="extiw" title="commons:Category:People of European descent">Commons</a></b></li></ul> </div></td></tr></tbody></table></div> <div class="navbox-styles"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1129693374"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1061467846"></div><div role="navigation" class="navbox" aria-labelledby="Stereotypes_in_the_United_States" style="padding:3px"><table class="nowraplinks hlist mw-collapsible autocollapse navbox-inner" style="border-spacing:0;background:transparent;color:inherit"><tbody><tr><th scope="col" class="navbox-title" colspan="2"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1129693374"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1063604349"><div class="navbar plainlinks hlist navbar-mini"><ul><li class="nv-view"><a href="/wiki/Template:Stereotypes_in_the_United_States" title="Template:Stereotypes in the United States"><abbr title="View this template" style=";;background:none transparent;border:none;box-shadow:none;padding:0;">v</abbr></a></li><li class="nv-talk"><a href="/wiki/Template_talk:Stereotypes_in_the_United_States" title="Template talk:Stereotypes in the United States"><abbr title="Discuss this template" style=";;background:none transparent;border:none;box-shadow:none;padding:0;">t</abbr></a></li><li class="nv-edit"><a class="external text" href="https://en.wikipedia.org/w/index.php?title=Template:Stereotypes_in_the_United_States&action=edit"><abbr title="Edit this template" style=";;background:none transparent;border:none;box-shadow:none;padding:0;">e</abbr></a></li></ul></div><div id="Stereotypes_in_the_United_States" style="font-size:114%;margin:0 4em"><a href="/wiki/Stereotypes_of_groups_within_the_United_States" title="Stereotypes of groups within the United States">Stereotypes in the United States</a></div></th></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/Stereotypes_of_Americans" title="Stereotypes of Americans">Ethnic & national</a></th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Stereotypes_of_African_Americans" title="Stereotypes of African Americans">African and Black Americans</a></li> <li>Asian and Pacific Islander Americans <ul><li><a href="/wiki/Stereotypes_of_East_and_Southeast_Asians_in_the_United_States" class="mw-redirect" title="Stereotypes of East and Southeast Asians in the United States">East and Southeast Asians</a></li> <li><a href="/wiki/Stereotypes_of_South_Asians#United_States" title="Stereotypes of South Asians">South Asians</a></li></ul></li> <li><a href="/wiki/Stereotypes_of_Hispanic_and_Latino_Americans_in_the_United_States" title="Stereotypes of Hispanic and Latino Americans in the United States">Hispanics and Latino Americans</a></li> <li><a href="/wiki/Stereotypes_of_indigenous_peoples_of_Canada_and_the_United_States" class="mw-redirect" title="Stereotypes of indigenous peoples of Canada and the United States">Native Americans and Alaskan Natives</a></li> <li><a href="/wiki/Stereotypes_of_white_Americans" title="Stereotypes of white Americans">European and White Americans</a></li> <li><a href="/wiki/Stereotypes_of_Arabs_and_Muslims_in_the_United_States" title="Stereotypes of Arabs and Muslims in the United States">Muslims</a></li> <li><a href="/wiki/Stereotypes_of_Jews" title="Stereotypes of Jews">Jews</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Regional & social</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Appalachian_stereotypes" title="Appalachian stereotypes">Appalachians</a></li> <li><a href="/wiki/Cowboy" title="Cowboy">Cowboys</a></li> <li><a href="/wiki/Poor_White" title="Poor White">Poor Whites</a> <ul><li><a href="/wiki/Cracker_(term)" title="Cracker (term)">Crackers</a></li> <li><a href="/wiki/Redleg" title="Redleg">Redlegs</a></li> <li><a href="/wiki/Redneck" title="Redneck">Rednecks</a></li> <li><a href="/wiki/Mountain_white" title="Mountain white">Mountain Whites</a></li></ul></li> <li><a href="/wiki/Ugly_American_(pejorative)" title="Ugly American (pejorative)">Ugly Americans</a></li> <li><a href="/wiki/Valley_girl" title="Valley girl">Valley Girls</a></li> <li><a href="/wiki/White_Southerners" title="White Southerners">White Southerners</a></li> <li><a class="mw-selflink selflink">White Trash</a></li></ul> </div></td></tr></tbody></table></div></div></td></tr></tbody></table></div></div>'
Whether or not the change was made through a Tor exit node (tor_exit_node)false
Unix timestamp of change (timestamp)'1690754951'