1967 NBC News Special Report: "Summer of '67"[YouTube]
The 1967 Detroit riot, also known as the 12th Street riot, was a violent public disorder that turned into a civil disturbance in Detroit, Michigan. It began on a Saturday night in the early morning hours of July 23, 1967. The precipitating event was a police raid of an unlicensed, after-hours bar then known as a blind pig, on the corner of 12th (today Rosa Parks Boulevard) and Clairmount streets on the city's Near West Side. Police confrontations with patrons and observers on the street evolved into one of the deadliest and most destructive riots in United States history, lasting five days and surpassing the violence and property destruction of Detroit's 1943 race riot. [Wiki]
Alan Prendergast writing in Westword reflects on the history of "Bloody Ludlow."
The Better Angels of our Nature is a new book from Steven Pinker. While much is made of the violence of the 20th century, how does it stack up historically? According to Pinker, among others, actually the days we live in are a lot less violent than those in the past. [more inside]
Debt: The first five thousand years. Anarchist anthropologist David Graeber (previously) writes about "debt and debt money in human history" in Eurozine. Lots of thought-provoking stuff here; I'll put a sample in the extended description. (Via wood s lot.) [more inside]
Plus ça change... (that's a 15941x261 pixel, NSFW-ish jpg).
America's worst school violence ever was not a recent event, but the Bath School disaster of 1927. Andrew Kehoe, a school board member upset with his tax bill, used dynamite and some pyrotol from WWI-era military surplus to blow himself up along with the elementary school of Bath Township, Michigan, leaving 45 dead and 58 injured. See a 1927 book on the disaster, a list of victims, the coroner's inquest, a historical marker, a memorial park, an oral history from a witness, and a 1920s KKK rant denouncing Kehoe as an agent of the Roman Catholic conspiracy.
What’s "Sacred" about Violence in Early America? Susan Juster discusses the "oversized colonial martyr complex" with its attendant paradox: "colonial martyrs were everywhere, religious violence... in short supply." She begins:
One of the most chilling images in early American history is the deliberate firing of Fort Mystic during the Pequot War of 1637. Five hundred Indian men, women, and children died that day, burned alive along with their homes and possessions by a vengeful Puritan militia intent on doing God’s will. "We must burn them!" the militia captain famously insisted to his troops on the eve of the massacre, in words that echo the classic early modern response to heretics. Just five months before, the Puritan minister at Salem had exhorted his congregation in strikingly similar terms to destroy a more familiar enemy, Satan; "We must burne him," John Wheelwright told his parishioners. Indians and devils may have been scarcely distinguishable to many a Puritan, but their rhetorical conflation in these two calls to arms raises a question: Was the burning of Fort Mystic a racial or a religious killing?She avoids easy answers and makes some interesting connections. If you want to find out more about the Pequot War, there's good material in the History section of this site. (Main link via wood s lot.)
The Pornography of Racist Violence: NYT Columnist Margo Jefferson reviews "Without Sanctuary: Lynching Photography in America", and says the book is a "record of what we can call civil war crimes." She goes on to say:
"The images are also what the historian Leon F. Litwack calls, in his introduction, race pornography: they were often made into picture postcards that were mailed, with curt, gleeful or venomous messages to friends and foes with nary a peep from the United States postal authorities."