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Kelly J. Baker - Gospel According to the Klan: The KKKs Appeal to Protestant America, 1915-1930

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Gospel According to the Klan: The KKKs Appeal to Protestant America, 1915-1930: summary, description and annotation

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To many Americans, modern marches by the Ku Klux Klan may seem like a throwback to the past or posturing by bigoted hatemongers. To Kelly Baker, they are a reminder of how deeply the Klan is rooted in American mainstream Protestant culture.
Most studies of the KKK dismiss it as an organization of racists attempting to intimidate minorities and argue that the Klan used religion only as a rhetorical device. Baker contends instead that the KKK based its justifications for hatred on a particular brand of Protestantism that resonated with mainstream Americans, one that employed burning crosses and robes to explicitly exclude Jews and Catholics.
To show how the Klan used religion to further its agenda of hate while appealing to everyday Americans, Kelly Baker takes readers back to its second incarnation in the 1920s. During that decade, the revived Klan hired a public relations firm that suggested it could reach a wider audience by presenting itself as a fraternal Protestant organization that championed white supremacy as opposed to marauders of the night. That campaign was so successful that the Klan established chapters in all forty-eight states.
Baker has scoured official newspapers and magazines issued by the Klan during that era to reveal the inner workings of the order and show how its leadership manipulated religion, nationalism, gender, and race. Through these publications we see a Klan trying to adapt its hate-based positions with the changing times in order to expand its base by reaching beyond a narrowly defined white male Protestant America.
This engrossing expos looks closely at the Klans definition of Protestantism, its belief in a strong relationship between church and state, its notions of masculinity and femininity, and its views on Jews and African Americans. The book also examines in detail the Klans infamous 1924 anti-Catholic riot at Notre Dame University and draws alarming parallels between the Klans message of the 1920s and current posturing by some Tea Party members and their sympathizers.
Analyzing the complex religious arguments the Klan crafted to gain acceptabilityand credibilityamong angry Americans, Baker reveals that the Klan was more successful at crafting this message than has been credited by historians. To tell American history from this startling perspective demonstrates that some citizens still participate in intolerant behavior to protect a fabled white Protestant nation.

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GOSPEL ACCORDING TO THE KLAN CultureAmerica Erika Doss Philip J Deloria - photo 1
GOSPEL
ACCORDING TO
THE KLAN
CultureAmerica
Erika Doss
Philip J. Deloria
Series Editors
Karal Ann Marling
Editor Emerita
GOSPEL
ACCORDING TO
THE KLAN
The KKKs Appeal
to Protestant America,
19151930
KELLY J. BAKER
2011 by the University Press of Kansas All rights reserved Published by the - photo 2
2011 by the University Press of Kansas
All rights reserved
Published by the University Press of Kansas (Lawrence, Kansas 66045 ), which was organized by the Kansas Board of Regents and is operated and funded by Emporia State University, Fort Hays State University, Kansas State University, Pittsburg State University, the University of Kansas, and Wichita State University
Library of Congress Cataloging-in-Publication Data
Baker, Kelly.
Gospel according to the Klan : the KKK's appeal to Protestant
America, 19151930 / Kelly J. Baker.
p. cm.
Includes bibliographical references and index.
ISBN 978-0-7006-1792-0 (cloth : alk. paper)
ISBN 978-0-7006-2447-8 (pbk : alk. paper)
ISBN 978-0-7006-2456-0 (ebook)
1. Ku Klux Klan (1915 )History20th century.
2. ProtestantismUnited StatesHistory20th century.
I. Title.
HS2330.K63B337 2011
322.4'2097309042dc22
2011014243
British Library Cataloguing-in-Publication Data is available.
Printed in the United States of America
10 9 8 7 6 5 4 3 2 1
The paper used in this publication is recycled and contains 30 percent postconsumer waste. It is acid free and meets the minimum requirements of the American National Standard for Permanence of Paper for Printed Library Materials z39.48-1992.
TO DOTTIE
Acknowledgments
History is an inherently collaborative yet often solitary enterprise, and during this endeavor from manuscript to book, many people, knowing and unknowing, enriched my scholarship with their kind thoughts, words, and actions. During the years of reading Klan print culture, I have been fortunate enough to discuss my tentative hypotheses, wild speculations, and historiography with people who supported my project yet had no desire to have Klan voices echoing in their heads as they do in mine. The many discussions, arguments, and conversations have made this work deeper and more nuanced than it might have been on its own.
Since this project is rooted in textual communities and print culture, I have come to appreciate the impact of reading, text, and words on my historical actors, as well as on myself as a scholar. Reading is never just a one-way transmission of knowledge but, rather, can open up the worldview of another. Reading conveyed the hopes and trepidations of my historical subjects, and I wish that my writing conveyed their printed experiences in terms that they might have recognized. Some might find that desire distasteful because of the subject matter, but my commitment, throughout this process, has been to read with my sources and to let their voices, if you will, guide my research. Not surprisingly, the Klan and I did not agree, but reading, hearing, and engaging their words are as important as engaging the words and thoughts of those we admire. Reading Klansmens speeches, letters, and news magazines does not make me supportive of their cause but, rather, allows me to see how they are human in spite of their intolerance. This project has altered my vision of the world in which we live now, and I appreciate the support and candor of friends, relatives, and colleagues throughout various stages of my project.
Archivists and librarians plunged deep into Klan materials to help me uncover pages upon pages of printed sources. I owe many thanks to Sharon Sumpter, Kevin Cawley, and Elizabeth Hogan at the University of Notre Dame Archives, especially Sharon, who kept finding more and more materials that she thought were essential. She was right. I also appreciate the skill and expertise of Christa Hosmer, Florida State Archives; Susan Sutton and Eric Mundell, Indiana Historical Society; and Mary Linneman and Mary Ellen Brooks, the University of Georgia Archives. I cannot express enough gratitude for Bethany Fiechter and John Straw at Ball State University Archives, who not only rounded up archival materials but also gave me permission to use most of the stunning images of Klansmen and Klanswomen in this book. Additionally, I am not sure who is responsible, but the forward-thinking library staff at Florida State University purchased the microfilm of the Imperial Night-Hawk, The Kourier, and The Dawn. What started as a small project became a much larger one because of the microfilmed print.
Through grants from Florida State University and the Cushwa Center for the Study of American Catholicism at Notre Dame, I was able to spend more time in the archives. The staff in Graduate Studies at Florida State University and Tim Matovina and Paula Brach at Cushwa all provided financial and bureaucratic help.
The work of Michael Barkun, Kathleen Blee, and David Chidester deeply influenced this book from its earliest moments, and though I have not discussed this work with them personally, I find their scholarship influential in my approach to unloved groups. Without their respective works on Christian identity and the conspiratorial mind, the Klan, and Jonestown, this work would not be as sensitive to the ethics of historical and ethnographic practice, the importance of empathy, and the problem of studying those we find bizarre or unsettling.
At conferences and seminars, particularly the Southeast Commission for the Study of Religion (SECSOR), the American Academy of Religion, and the American Studies Association, others commented on my work or gave it direction, including David Morgan, Edward Ingebretsen, Kathy Peiss, and Tim Matovina. At Winterthurs Material Culture Symposium for Emerging Scholars (2005), the feedback of participants and respondents enhanced my approach to Klan artifacts. I am particularly thankful to Kathy Cummings and the Cushwa Center for the Study of American Catholicism. In 2009, Cushwa sponsored me in the American Catholic Studies seminar. The discussions from the seminar participants were quite helpful as I revised. In addition to the seminar, Mark Noll and Scott Appleby assigned a working copy of my manuscript to their graduate seminar. Mark, Scott, and their students helped me rethink not only why the Klan-Notre Dame Riot of 1924 was so important but also what is at stake in the official portrait of the Klan.
My work on Gospel According to the Klan spanned four institutions: Florida State University, the University of New Mexico, Central New Mexico Community College, and the University of Tennessee. Faculty and students at each institution improved my thinking and my work. The Department of Religion at Florida State University provided a warm, encouraging environment for my studies, especially David Kangas, Bryan Cuevas, John Kelsay, and Martin Kavka, who monitored the research and progress of this wayward Americanist. The colloquium in American Religious History provided a venue to present, discuss, and critique my project in its earliest stages. Amanda Porterfield, Amy Koehlinger, Robin Simon, and Neil Jumonville have all made this project possible with their thoughtful reflections. Amanda once asked me what American religious history would look like from the Klans perspective, and I hope this book answers her question. In particular, Amy challenged me to think about what it really means to apply ethnographic methods to historical case studies. My book would not be the same without her continual insistence that I think about my position as a scholar to my sources/conversants. John Corrigan poked, prodded, and occasionally pushed me to explore larger themes and tackle historiographical themes that I would have rather avoided. His mentoring has made this book bolder than it might have been otherwise.
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