"A Picture From Life's Other Side: Appalachian Poems" by Bob Henry Baber

At times when I am in a book buying mood, I will often stray into other books I had not set out to search for and buy one or two I had not foreseen. Although, I had not planned to buy this book, I had been aware of its existence virtually since the day it was published. I was recently searching for a book or two which had roots in the Southern Appalachian Circuit of Antioch College, especially one or two which had been published by individuals such as Gail Amburgey, Pauletta Hansel, P. J. Laska, and Robert "Bob" Snyder. I found a copy of this book by Bob Henry Baber who had also been a student at the Southern Appalachian Circuit and decided to buy it. It has been relatively rare to find it on the typical used book websites such as Abe Books and Alibris from which I have bought hundreds of books over the years. Amazingly the copy I found was also in near perfect condition and signed with a generic signature. Bob Henry Baber self published this book in 1994. The title is taken from the music of Hank Williams and his song by the same name. Several of the poems had been previously published in small journals around the country including "Appalachian Heritage", "Appalachian Journal", and "Cold Mountain Review". Many of the poems are rooted in the coal mining industry as is a great deal of Appalachian writing. Some such as "Let Me Hide Myself In Thee" are comments on or reflections of the sometimes fundamentalist religion of much of Central and Southern Appalachia, Others of the poems such as "Taking Title" are strong examples of the Appalachian Value which Loyal Jones called Love of Place. Bob Henry Baber's life, as I have known him, has always been deeply rooted in his historical family farm near Richwood, West Virginia, which Bob has always referred to as "Baber Mountain". For several years, he held a summer get together there which was attended by both members of his family and his friends in the world of Appalachian Literature. Like many other, if not most, native Appalachians Bob Henry Baber has also penned his own paean to the Appalachian family cemetery in the poem "Severed Threads". The lines: "Who will bury our spirits beneath hearthstones to protect them from frigid air? Who will stir our memories and throw kindling on our ancient dreams? Who will cut the cemetery grass that will so shortly be given over to woods?" are another feelingly rendered manifestation of the deep rooted Appalachian people to the many cherished but overgrown mountain cemeteries on long lost family farms which had been scratched out of the resistant mountains of West Virginia, Eastern Kentucky, Western Virginia, and North Carolina. He chose to end the book with that poem and it was a fitting tribute to the ties which have always bound him to those mountain acres near Richwood where his ancestors made love to the land with gooseneck hoes, double bit axes, and hillside turning plows, and carried their hard earned raisings from the field to the root cellar in order to weather one more winter on the place which had woven its way into their hearts.

"Soupbean: An Anthology of Contemporary Appalachian Literature" by Bob Snyder, P. J. Laska, et. al.

After thirty or more years of periodic searches on used book websites, I finally located a copy of "Soupbean: An Anthology of Contemporary Appalachian Literature" by Bob Snyder, P. J. Laska, et. al, a group of Appalachian writers connected to The Soupbean Poets Collective of Antioch College/Appalachia. The book was published by Mountain Union Books of Beckley, WV, in 1977. Mountain Union Books was an imprint which was briefly operated by Antioch College Appalachia, which was a branch of Antioch College of Yellow Springs, Ohio. This branch campus was created by Antioch College in the early 1970's, initially opening in Huntington, WV, and after a couple of years relocated to Beckley. The branch was operated for roughly 8 years before being shuttered by the mother institution which had created a group of such campuses in California, Alaska, West Virginia, and one or two other locations. The campus in Beckley was never large with an annual enrollment which was generally less than 100 students. But Antioch Appalachia, which also operated briefly as The Southern Appalachian Circuit of Antioch College, was staffed by several of the best writers in all of Appalachian Studies including Robert "Bob" Snyder, P. J. Laska, Don West, Bill Blizzard, Rod Harless, and Yvonne Snyder Farley. The campus also produced several well known authors of Appalachian Literature most of whom are still writing and publishing today. During the brief life of the campus, four of its female students were featured in an issue of "MS Magazine" as "Women Writers of Appalachia". Those four women were Gail Amburgey; Pauletta Hansel who eventually became the first Poet Laureate of Cincinatti, Ohio; Peggy Dotson Hall, now deceased; and Sylvia Evans. I ahve to admit that I have never met either Evans or Hall and know little about any subsequent work they did. But I have known both Gail Amburgey and Pauletta Hansel for years and read a great deal of both women's work. Other published student writers who attended or graduated from Antioch included the late Joseph Barrett who has two published books as the product of his brief life; Bob Henry Baber, the eventual mayor of Richwood, West Virginia, and the author or editor of several books. I am proud to say that I was briefly a student at Antioch Appalachia but didn't complete a degree there. I have published fiction and nonfiction in a dozen states and one foreign country. My first collection of short stories is pending publication at this time in late June 2026. I always have and always will say that being exposed to the faculty and students at Antioch Appalachia and the high level of education they provided was the greatest influence on my writing. Antioch Appalachia was a wellspring of and for writers and writing in Central and Southern Appalachia. In addition to the Appaachian writers who were produced by the campus, two other students achieved success in divergent fields. Sam Farley, a Vietnam veteran and eventual social worker who in 2007 was in 2007 recognized by The National Association of Social Workers, West Virginia Chapter, with the Catalyst Award for Direct Social Work Practice. Barbara Placier Ervin, another graduate of Antioch Appalachia became a professor at Lander University in South Carolina and served as Director of Montessori Education at that institution where she earned the Mary Frances Poole Alston Award, which is presented to a faculty or staff member who has provided "visibility for Lander University throughout the state of South Carolina, the United States and the world" which was a recognition of her internationally recognized work in her field. By percentage of the student body, this group of highly successful individuals stand out very favorably in comparison to nearly any other college in the nation. The book being reviewed here contains writing from several members of that group including Pauletta Hansel, Gail Amburgey, Mary Joan Coleman, Bob Henry Baber, and Joseph Barrett. It also includes work by Bob Snyder, P.J. Laska, and Yvonne Snyder Farley who all served as faculty of Antioch Appalachia. This little book contains the powerful and sometimes biting poetry of Gail Amburgey who was a survivor of the Buffalo Creek Flood and one of two Antioch Appalachia products who went on to be among the early female coal miners in Appalachia. Gail's writing is frequently colored by her exposure to that flood which was a glaring example of everything that can go wrong when an American industry is underregulated and its actions go awry. It also contains contributions from Joseph Barrett who published poetry in numerous journals around the world before his untimely death at only 39. There is also some fine writing by former student David Chaffins who became a career Navy noncom. Jim Wayne Miller, who was a professor of German at Western Kentucky University and a well recognized writer of literature in Appalachia, also contributed to this book which must be considered a complement to the little college that could. This is a generally difficult little book to find for sale since it was issued in a small edition in 1977. But if you can locate a copy, buy it, read it, come to enjoy one of the most productive institutions to ever exist in Appalachia and Appalachian Literature. You won't be disappointed.!

"On The Road: The Original Scroll" by Jack Kerouac, and Howard Cunnell, Editor

Although I have been an avid reader of the works of Jack Kerouac for many years, I had not been aware of the republication of his classic novel, "On The Road", in its original form as it was written on a long, continuous scroll of paper until I strayed into it in a Goodwill store recently. It had actually been published in this form in 2007 by Penguin Classics. Howard Cunnell served as the editor and wrote a rather pedantic introduction of 52 pages which begins the book. Howard Cunnell is an English writer, novelist, and literary critic who can be said to be a leading expert on Jack Kerouac and his work. But it is my considered opinion that he could have done a far better job of making his introduction more cogent and readable. A better discussion of Cunnell's work on Kerouac can be found at this link on the "Green Lantern Blog". The book also has three other essays of varying lengths which were written by Penny Vlagopoulos, George Mouratidis, and Joshua Kupetz. I am particluarly impressed by Ms. Vlagopoulous's essay which is much better organized and readable than Cunnell's. It also uses more discussion of the works of other writers to elucidate her points about the work of Kerouac. The multiple introductions cover the first 86 pages of the book. Dr. Penny Vlagopoulos is an associate professor of English at SaintLawrence University who specializes in twentieth and twenty-first century literature. Dr. George Mouratidis is a professor at the University of Melbourne. Joshua Kupetz is a professor of English at the University of Michigan. All four of the academics involved in the preparation of this book can be said to be experts on the Beat writers. But I believe the effort would have been better served if one of them other than Howard Cunnell had served as the lead editor for the project. The original scroll version of "On The Road" had approximately 80,000 words deleted from it in the original published version from the original 1957 Viking edition. It would have been a cumbersome book to read, and even more difficult to turn into a best seller and eventual classic book in that original form. But for the devotee of Kerouac's work, it is a fascinating read. I was first exposed to the work of Jack Kerouac by my former professor, mentor, and friend, the late Robert "Bob" Snyder when he served as the creator and director of the Southern Appalachian Circuit of Antioch College in Beckley, West Virginia, when I was a student there. Jack Kerouac never crosses my mind without being accompanied by Bob Snyder who also introduced me to the works of Mildred Haun and Francois Villon. That was an incredible threesome of writers to have learned of from one ever questing and questioining mind such as Bob Snyder had. I truly wish that Bob could have lived to read the original scroll which is reproduced in this book in an allegedly verbatim form. He would have loved it. It is well worth reading even if you are not a particularly devote fan of Kerouac and his work. The book contains a sizeable amount of sexual writing which was just a bit too racy for the average reader in the late 1950's. None of that deleted sexual writing is too racy to be in virtually any living writer's work today. Some personal references and usages of the actual names of a few of Kerouac's friends were also deleted from the 1957 version of the book in order to protect both the publisher, Viking, and Kerouac from possible legal entanglements. The book is a good means for the experienced reader of Kerouac to flesh out their knowledge base about the numerous beatniks who were his friends in both fiction and real life. For the average reader who has no experience with Kerouac's works, I would venture to say that this book is not the place to start your journey with Jack. Instead, you might read books such as "Visions Of Gerard" or "The Subterraneans" before venturing into this lenghthy portrait of the beatniks before they were known by that name.

"The Town And The City" by Jack Kerouac--Thoughts On A Rereading

 

"The Town And The City" was Jack Kerouac's first published novel and was released by Harcourt, Brace, and Company in 1950.  It began one of the greatest careers in American fiction for Kerouac and was the initial expression of what would become known as The Beat Writers.  I read it the first time in about 1974 after having been exposed to Kerouac by Robert "Bob" Snyder who was the Director of the Southern Appalachian Circuit of Antioch College in Beckley, West Virginia.  Bob was a professor, mentor, and friend to me and dozens of other young Appalachian writers.  I had no exposure to Kerouac at all prior to that, especially in the public school system of Knott County Kentucky.  I might have heard his name but had never read a single thing he wrote until that time.  By the time I began to read him, he had published more than a dozen novels and was a household name in most of literate America.  I had slowly evolved from a young Appalachian boy who was deeply interested in literature, politics, and the arts into a more developed reader and writer and a hippy and opponent of the Vietnam War.  That metamorphosis was complete after my time at the Southern Appalachian Circuit of Antioch College in the company of Bob Snyder and the other faculty and students at what was a small, somewhat experimental campus Antioch had set up as an outreach to what they considered to be disadvantaged groups in several locations around the country.  I was immediately enthralled with Kerouac's writing and the first of his books I read was probably "Dharma Bums" or "On The Road".  I quickly went on to devour nearly every printed word the man ever wrote and regretted that he did not live to write that much more.  He is truly one of the 8 or 10 greatest writers America has ever produced and one of the few about whom it can be said that he actually established, along with several of his friends, a new school of writing.  

Recently, on one of my many trips to small "junk stores", I wandered into a first edition copy of "The Town And The City" which I had bought in a small pile of other older, less  important books in which I was also interested.  As I was going through the owner's small shelf of used books in what is essentially a small antique shop, now on its way out of business to be replaced by a booth in a Peddler's Mall, I saw the title on the spine of the book, pulled it off the shelf and was amazed to see that Kerouac and Harcourt, Brace, and Company had originally published the book under the name "John Kerouac".  I never said a word to the owner whom I like personally, but who knows little or nothing about books and writing.  I immediately laid the book in "my pile" and moved on, as I always do, to find what I want in such stores and then to negotiate a blanket price for the lot.  To say the least, I paid less for the lot than I would have to obtain this book alone which was published under his legal name instead of the pen name he had adopted later and which became how he will always be known to the world.    Admittedly, the book is an ex-library copy with typical library markings and some clinging evidence of a former library dust jacket, but it still well worth keeping forever to me.  

My wife had previously read only two of Kerouac's books and had liked those: "Visions of Gerard" and "The Subterraneans" which we had actually read together with me reading out loud while she washes dishes which I rinse and put away later.  She had tried one of his other more stream of consciousness novels previously and didn't like it at all.  So I had decided to try the softer, gentler, deeply loving pair of novels to attempt to hook her on Kerouac. It had worked and now we moved on to this unique copy of "The Town And The City".  This book is in most ways a very typical first novel by an American author who is deeply committed to getting himself published.  But is also a very good novel, not great, but quite good, well structured with a well developed group of central characters, the Martin family in a small town in Massachusetts and later in New York City.  It is about their lives as a family unit and as individuals and is quite long at 499 pages compared to most of Kerouac's later works.  It leads us through this large family's lives in the years preceding World War II and the War itself, shows the development of the individual children into unique adults, their individual departure from the family nest, a wonderful old farmhouse on the edge of a small, close knit town.  It also depicts the father's descent into gambling, drinking, and losing his small printing company, and eventually the home.  He becomes a printer in companies owned by others, and eventually moves with the wife and two youngest children to New York where he works the last of his career and dies old and broken down in a small apartment.  

The later sections of the book contain two interesting segments.  First, in an encounter on the streets of New York, one of the Martin sons who seems to most closely depict the author himself meets a small group of other young men who appear to depict the young Ginsberg and Burroughs or perhaps Gregory Corso.  Another of the characters in that small group is called "the young thug Jack" which is a fascinating way for Kerouac to have described himself.  To my knowledge, this is the first time America was exposed in literature to part of the group of people who would become known as The Beat Writers.  At the end of the book, the funeral of the father, George Martin, is set in the small New England town in which he and his wife grew up and were married.  The depiction in the conclusion of the novel is one which could have been typically been written about a funeral and visitation in almost any small, rural town in America.  It could have definitely been written about funerals in general in Eastern Kentucky where I grew up.  The entire town turns out to bring George Martin home, say goodbye to him, and bury him in the little country church yard.  A large collection of distant relatives from both sides of the family show up, many of whom the Martin children have never met.  But all of them seem to remember George Martin and his wife.  It is a wonderful depiction of a funeral in rural America and points out just how clearly Kerouac intended to contrast his character's lonely death in a small apartment in the largest city in America as opposed to the funeral which his native small town was willing to provide to one who had not lived there in many years.  It is the perfect ending to a long, complex, wonderful first novel by anyone's standards. 

"So Much To Be Angry About, Appalachian Movement Press and Radical DIY Publishing, 1969-1979" by Shaun Slifer--Comments On A Book

This book was published by West Virginia University Press in 2021, and I read it shortly after it was released since I had known the primary subject of the book, Tom Woodruff, who built and ran Appalachian Movement Press for its entire effective life before he left the publishing industry to become a union organizer for Local 1199 and to eventually rise to be its national leader.  About a week ago, I had posted a blog post about John Hennen's excellent book, "A Union For Appalachian Healthcare Workers, The Radical Roots and Hard Fights of Local 1199". That review of Hennen's book is available at the link above.Tom Woodruff, the primary subject of this book founded Appalachian Movement Press in 1969 and ran it in Huntington, West Virginia, where he had attended Marshall University.  During several years of the life of the press, Tom was also an adjunct professor at The Southern Appalachian Circuit of Antioch College, a branch campus of Antioch College in Yellow Springs, Ohio, which had been founded by Robert "Bob" Snyder. The Southern Appalachian Circuit of Antoch College was initially founded in Huntington, West Virginia, and after a short time, was moved to Beckley, West Virginia, for the remainder of its existence.  The press published a large number of excellent, small publications with political leanings to the political left by authors including Don West, Bob Snyder, P. J. Laska, Rod Harless, and Woodruff himself. Don West eventually bought the printing equipment of the press from Tom Woodruff and transported it to the Appalachian South Folklife Center in Pipestem, West Virginia, where he managed to use the equipment to produce a few pamphlets primarily of his own political oriented writings.  But the equipment was stored in the watery basement of a chapel at the Folklife Center and fell into disrepair due to the fact that West could not operate it himself and had no full time printer who knew the intricacies of operating and maintaining such equipment which Woodruff had actually bought used, and we might say "well used".  

 

In 2016, Shaun Slifer and  his wife paid a visit to the Folklife Center during which he discovered the press and a large amount of publications both from the time when Woodruff had operated it in Huntington and those few items which Don West has managed to publish after he bought the equipment.  Slifer salvaged as much of the publications as he could and wrote this book about the press and Woodruff.  He also implied in the book that there were other such Do It Yourself, radical leaning presses in the Appalachian Region at the time.  But the book contains little or no actual information about any of those other presses. It is fortunate that Slifer managed to stray into the press and publications, salvage as much as he could, and took the initiative to write the book.  It is, however, unfortunate that he did inadequate research and writing about the other implied presses of a similar nature.  That work remains for some other interested researcher and writer, if one ever appears on the scene.  I knew both Tom Woodruff and Don West, spent a period of time as a student at The Southern Appalachian Circuit of Antioch College, and lived for about a year at the Folklife Center. That entire series of experiences was one of the formative influences in my adult life as a writer and political activist.  I am grateful that as much was salvaged as has been of the publications.  They are a genuinely important piece of the history of the leftward leaning political actions which were taking place in West Virginia and Appalachia at that time.  There are some excellent photographs of some of the publications in the book which can serve as clues for any future researchers and writers who may take on the task of completing the job which Slifer began. I am proud to say that I own a few of the publications from that period. This book was a beginning but nowhere near the work which deserves to be produced about the Appalachian Movement Press, the Appalachian South Folklife Center during the time Don West was operating it himself, and of the Southern Appalachian Circuit of Antioch College at which Bob Snyder assembled one of the finest collections of Appalachian educators, political activists, and writers which has ever been in one location in the region for any significant period of time. That assemblage of people included both the faculty and several of the students who have gone on to produce effective works about, for, and in defense of Appalachia. All three organizations deserve to have their history(ies) fully and adequately told and preserved for the future in a single work which would address the interconnections and influences which existed between them.  Slifer's book did not even begin to scratch the surface of that collective history and the interconnections of the triumvirate.  Due to the fact that both West and Woodruff taught at the Southern Appalachian Circuit of Antioch College and several students at Antioch worked with either Woodruff or West and, in some cases, lived at the Folklife Center, this complete story needs to be adequately addressed by another better researcher and writer.  But Slifer's book is worth reading for the student of Appalachia and Appalachian History.  The image below is of a literary journal which was produced by the students and faculty of The Southern Appalachian Circuit of Antioch College and produced at Appalachian Movement Press. 

"A Union For Appalachian Healthcare Workers, The Radical Roots And Hard Fights Of Local 1199" by John Hennen

 

The advertising blurb on the back cover of this book states in part:

"The union of hospital workers referred to as the 1199 sits at the intersection of three of the most important topis in US history: organize labor, health care, and civil rights.   John Hennen's book explores the union's history in Appalachia, a region that is generally associated with extractive industries but has seen health care grow as a share of the overall economy."

John Hennen is professor emeritus of history at Morehead State University and this is his third published book.  He is a native West Virginian and was educated at Marshall University and West Virginia University.  This is his third book.  He is an excellent researcher and a damn fine writer.  This book is the history of one of the most unique unions in America, Local 1199, a union which defends the rights of healthcare workers in several states, most of which are in Central and Southern Appalachia.  But the union was actually chartered and did its first organizing work in New York City.  The book provides a scholarly account of the work of original organizer Leon Davis who was an immigrant from Belarus.  It also covers the work of Tom Woodruff, another native West Virginian who was educated at Marshall University, and explores the connection between Tom Woodruff and Don West, the founder of The Appalachian South Folklife Center in Pipestem, West Virginia, and co-founder of the Highlander Research and Education Center in New Market, Tennessee.  Woodruff and West both taught at the Southern Appalachian Circuit of Antioch College in Beckley, West Virginia, during a time when Woodruff was also running Appalachian Movement Press in Huntington, West Virginia, before Woodruff left those two positions to become an organizer for Local 1199 and began what is a storied career as a union organizer and eventual operating officer.  

The book chronicles organizing efforts by 1199 in West Virginia, Kentucky, and Southern Ohio in the 1970's which were both successful and hard fought.  The union and its organizers and members were resisted, red baited, and drug through the court systems of nearly every county they attempted to organize in.  Hospital administrators frequently hired strike breaking companies which were generally billed as "consultants" and which used every means possible including arrest, red baiting, and general harassment to attempt to break 1199.  The union did not win all its organizing effforts but, in the long run, it was more successful in organizing healthcare workers in Appalachia than anyone in the region ever imagined it could be.  Across several small communities and small  hospitals, they won key strikes, benefited from support among the communities which often had been strongholds of the United Mine Workers of America, and made union membership and its benefits a real part of life and the American Dream for workers who had generally been poorly paid, without benefits, and forced to live and work at the whim of hospital administrators many of whom proved to be just as mercenary as the local coal operators had been in earlier times when the United Mine Workers were attempting to organize coal miners in the early twentieth century.  

If you are a student of organized labor, the Appalachian Region, a healthcare worker anywhere in America, or simply a supporter of basic human rights, you should read this book.  It is a fine lesson in how determined organizers and union members can win against long odds.  This union, its officials, and members lived a proud portion of history in the Appalachian coal fields and their story deserves to be heard wherever workers have felt as Ma Joad did in "The Grapes of Wrath" when she said, 

"...it looked as though we was beat. Good and beat. Looked like we didn't have nobody in the whole wide world but enemies. Like nobody was friendly no more. Made me feel kinda bad and scared too, like we was lost and nobody cared... ."

 The organizers, national officials, and members of Local 1199 never gave up, never backed down, and never were willing to accept being in a world where it seemed the whole world was their enemy.  Read this book!  :Union, Yes! 

The Genius Of Joel Pett And The Inability Of Appalachians To Understand It

 

A few days ago, the Lexington Herald-Leader published this cartoon as part of their ongoing coverage of the Eastern Kentucky flooding and it literally caused a storm of strong, often totally irrational, comments about how horrible the cartoon was, how little Joel Pett understands Eastern Kentucky and Appalachia, and how "he done us wrong".  First of all, let me tell you about Joel Pett's resume as a political cartoonist and a little about my resume as an expert on Eastern Kentucky and Appalachia before I tell you what I think about Joel Pett, his work in general, and this cartoon in particular.  Joel Pett, after having done freelance cartoon work for about 15 years, following his graduation from Indiana University, began working as the staff cartoonist for the Lexington Herald-Leader in 1984.  His cartoons regularly appear in many of the best national newspapers including the Washington Post, the New York Times, the Los Angeles Times, and the Boston Globe.  He has won the 1995 Global Media Award and the 1999 Robert F. Kennedy Journalism Award.  But those are not the greatest awards his work has earned.  Joel Pett has actually won the Pulitzer Prize, count them, ONE< TWO<THREE>FOUR times,  and was a finalist for the Pulitzer twice more.  That's not bad, folks!  He has also been chosen at times as a jurist for the Pulitzer Prize.  

Now, let me tell you a little about myself and my qualifications to speak on the subject of Appalachia, Appalachian Culture, poverty, and Eastern Kentucky.  First of all, since Knott County Kentucky is the worst hit of the counties being discussed in the news about the flooding, I was born and raised in Knott County.  I grew up in a country store where for many years my parents dealt, on a daily basis, with a broad selection of Knott Countians.  I grew up walking up to ten miles a week to sell Grit newspapers, garden seeds, Cloverine Salve, and Rosebud Salve to my neighbors.  I graduated from Knott County High School, not the new Knott County Central High School.  I grew up in the KCHS in the photo below which was built by the WPA in 1939 on Caney Creek which just a few years before was having mail delivered by mule back.  

I attended Upward Bound for one year on the Stuart Robinson Campus in Letcher County at Blackey.  I attended it another year at Alice Lloyd College on Caney Creek in Knott County.  I also attended, but did not graduate from Alice Lloyd College.  I also attended the Southern Appalachian Circuit of Antioch College in Beckley, West Virginia, but did not graduate from that institution which was primarily a training ground for young Appalachian writers, several of whom have gone on to become respected writers on the subject of Appalachia.  I received a Bachelor of Social Work degree from Morehead State University and a Master of Education Degree in Counseling and Human Development degree from Lindsey Wilson College and served as an adjunct instructor in the same program for about 3 years for LWC.  I have worked as a door to door salesman out of Logan, West Virginia, primarily in the counties of Logan, Mingo, Boone, Lincoln, Wayne, Wyoming,  and McDowell in West Virgina, and in the counties of Pike and Martin in Kentucky.  I have worked as a mental health and substance abuse therapist in Montgomery, Breathitt, Jackson, and Wolfe Counties.  I also  have a Kentucky auctioneer license and have held auctions, several hundred actually, in Floyd, Letcher, Johnson, Magoffin, Morgan, Fayette, and Kenton counties in Kentucky.  I am a regularly published writer on the subject of Appalachia including professional articles on the subject of Culturally Appropriate Counseling in Appalachia.  I tend to believe that most judges would accept me as an expert on Appalachia and Appalachian Culture.  

Now that you know who Joel Pett and I both are, let's talk about the cartoon above, which has caused so much ire in Eastern Kentucky.  The cartoon is very simply and directly worded and drawn as a cartoon version of several well known photographs of Eastern Kentucky residents clinging to roofs during the recent flooding. The language in the cartoon is simple, direct, and a bit unnerving I will admit.  It says just eight words and they are powerful words.  "When it rains, it pours on poor people."  Since the cartoon talks about poverty, let me add one more resume line for myself to prove I am also an expert on poverty.  I worked for 8 years at the Hope Center in Lexington, Kentucky, which is a large, inner city homeless shelter.  I know poverty, both in the city and in the country.  

To help us understand what poverty means in Eastern Kentucky let's look at the reality of poverty in the counties which have been involved in this disaster.  Floyd County has a 32.4% poverty rate.  Breathitt County has a 32.5% poverty rate.  Knott County has a 32.1% poverty rate.  Letcher County has a 31.1% poverty rate.  Perry County has a 28.9% poverty rate.  Johnson County has a 25.0% poverty rate.  Pike County has a 23.8% poverty rate and yet in the 1970's was often touted as having more millionaires per capita than any other county in the country due to the coal boom. These are some of the highest poverty rates in the entire nation.  Nearly a third of the population in all these counties are below the poverty level.  So now let's look at how poverty works and just how precise Joel Pett was in this cartoon in getting directly to the point of the consequences of a major disaster in an area where such a large percentage of the population is poor.  

Poor people have little or no resources, weak social support systems, and little recourse to supportive means when times get hard.  Times don't ever get any harder than when your living quarters and every thing you own have been washed down Troublesome Creek, Squabble Creek, or Beaver Creek and you and whatever is left of your family are clinging to a tree or a barn roof in a muddy flood.  Poor people never live in the best houses in the best locations in any community. They live in poorly built houses and trailers in low lying land where the better off locals didn't want to build a house but were perfectly happy to gain some side income by placing rental property in bottom land they no longer farm.  Poor people rarely own their own homes and almost never have renters insurance because, if at the first of the month, you have a choice to pay either your rent and utilities or your renter's insurance, you pay what keeps a roof over your head and some basic food necessities for the next month.  Poor people often have poor to no credit ratings.  When everything you own has been washed down a muddy stream, you can't run out to the Ford dealer and buy a new truck or car.  You can't run down to the local bank and borrow money for a new double wide on higher ground.  You do damn well to buy two changes of used clothes at Goodwill for each member of your family.  Poor people don't have large amounts of savings and often have none. Poor people often don't have computers or internet.  If they have a telephone, it is usually a prepaid phone and often out of minutes. When you live from paycheck to paycheck, you can't suddenly find a new place to rent, pay a deposit, buy a full replacement of clothing, food, utensils, and bed clothes for a family.  You can't just get up, dust yourself off, say "well, that was a pretty bad little storm", and trot off to another set of living quarters in new Levis.  Poor people rarely have life insurance, health insurance, car insurance, or any assurance that they can survive a blowout on the 20 year old car they are driving to a minimum wage job, or a new refrigerator if the old one dies. When a family member dies among the poor, they usually have no life insurance, no savings, and no way to pay for a funeral and this flood has caused far too many funerals.  I personally know several funeral home owners who often bury people on credit with little or no down payments and hope they will be paid someday and be able to survive in business by getting paid by other concerned contributors and the profits they earn on high dollar funerals for the well to do.  I also know one less compassionate undertaker who will not touch a body until he has enough money in hand to cover the cost of his materials or has a mortgage on a piece of hillside land.  That is how the poor get treated on many occasions. The reality of poverty is that when you are poor, you are poor 24 hours a day, 7 days a week, 365 days a year, and, if it's leap year February 29 is just another day of poverty.  

So that should bring us back to Joel Pett's cartoon and the reality of being poor in a major disaster.  Those eight words, "When it rains, it pours on poor people", have caused a great deal of ire in Eastern Kentucky and Appalachia.  I had one friend who, despite growing up poor in Floyd County attempted to compare Joel Pett to J. D. Vance, the worst enemy of Appalachian people since Harry Caudill.  That is like comparing Mahatma Gandhi to Adolph Hitler.  I saw another lengthy diatribe from a woman on social media who kept ranting about being a "proud hillbilly" and how ignorant Joel Pett is.  I am certain that woman has no idea that the word "hillbilly" is never a matter of pride.  It is just as defamatory, demeaning, and debilitating as the "N" word, the "K" word, the "Q" word, or the "C" word. It is a cultural and ethnic epithet and no member of any cultural or ethnic minority should ever resort to referring to themselves by the same misnomers their detractors use. When I confront people of any ethnic or minority group about their use of these cultural and ethnic epithets in reference to themselves, I frequently hear them say it is an appropriation of the words which empowers them.  By the same logic, which is deeply flawed, we could say that any suspect in a police interrogation should eventually confess whether or not they committed the crime in question. Using such a word about oneself with a note of pride in the voice is a sure sign the user is uninformed and unlikely to benefit from future enlightenment. What I have seen in the hundreds of comments about Joel Pett and his work falls into two categories.  The poorly educated, ill informed, and less fortunate commenters think Joel Pett made a personal attack on them, their families, and their pet dog.  The better educated, better informed, and more fortunate Appalachian commenters see the truth in Joel Pett's eight little words and are glad he is speaking out in defense of the poor of Eastern Kentucky as they try to pull themselves up by the boot straps one more time in the face of a horrible disaster.  The cartoon in question is another case of Joel Pett hitting the nail on the head with his art work and his words.  That cartoon is another example of why the best newspapers in the country regularly publish his work. That cartoon is another shining example of why Joel Pett has been nominated for the Pulitzer Prize six times and won it four. That cartoon is a masterpiece.  Those eight little words are right on point.  "When it rains, it pours on poor people."  That cartoon is proof, once again, that Joel Pett is a genius. 

"Written In Blood" edited by Wess Harris--Book Review

 

"Written In Blood: Courage and Corruption in the Appalachian War of Extraction" is edited by Wess Harris who is employed by Appalachian Community Services, Inc. located at 229 Birtice Road, Gay, West Virginia 25244, and the book can be ordered directly from Mr. Harris.  The book is listed at $19.95 plus shipping and is well worth the price if you have any interest in the Appalachian coal mining industry and the efforts of coal miners to achieve and maintain safety in their relationship with the generally absentee owners of mines in Central and Southern Appalachia.  This book was my first contact with what is known as Esau in the coal fields.  My earlier discussion of this practice has been read by hundreds, perhaps a few thousand readers on this blog.  The book is composed of about 20 generally short chapters written by several of the more important writers in the ongoing effort to accurately portray the history of the Appalachian coal fields.  Those authors and/or interviewees include Wess Harris himself; William C. "Bill" Blizzard who was a writer for the Charleston Gazette for many years before being fired for refusing to cross a pressmen's picket line during a labor strike, and who later worked as a professor of West Virginia History and Labor History at the Southern Appalachian Circuit of Antioch College in Beckley, West Virginia; Michael and Carrie Kline whose writing and oral history has been featured in many newspapers and magazines for the past several decades; UMWA official Cecil Roberts; former Mine Safety and Health Administration executive Jack Spadoro; and Joy and Chuck Lynn who previously owned the Whipple Company Store and first brought about awareness and documentation of the practice of Esau in the coal fields.   

The book provides an excellent timeline of labor efforts and operator resistance to those efforts primarily  in the West Virginia coal fields but also discusses the Adkins Coal Company explosion at Kite, Kentucky, in my native Knott County, along with a discussion of the Martin County Kentucky coal mine blowout of millions of gallons of black water and coal sludge into the Tug Fork River below Warfield, Kentucky.  Jack Spadaro's discussion of his inspections and reports at the Adkins facility at Kite, Kentucky, squarely places the blame for the deaths of several miners on the owner's refusal to pay a paltry price for clay "dummies" which were usually inserted into blasting holes behind explosive charges in order to prevent dangerous sparking into the mine's atmosphere during those explosions which could ignite suspended coal dust in the air and which Spadaro found to be the cause of the explosion and the fatalities.  Spadaro was also a major player in the research and regulation following both the Buffalo Creek Flood and the Martin County Kentucky mine blowout which caused the severe pollution of the Tug and Big Sandy Rivers and the need for municipalities to shut down 17 water intake facilities downstream from the blowout. It is generally not necessary to explain the Buffalo Creek Flood to most people in coal mining areas since it resulted in the deaths of more than 125 people. Spadaro, Blizzard, and Roberts are all historic figures in the history of the Appalachian coal fields.  It is my opinion that, in time, Joy and Chuck Lynn will also be viewed as historically important people in the effort to disseminate the truth about the persistent efforts by the coal industry to stymie organized labor, cover up non-compliance, and minimize the importance of the average worker in one of the most dangerous professions in America.

This book is not a clean, neat, saccharine sweet piece of reading.  It tells the cold, hard truth page after page and is not for the timid reader who might have previously been misled into believing the standard propaganda of the typical coal mine operators or acquiescent government officials who would allow anything short of cold blooded murder in order to hang onto a few jobs in the coal fields.  The book reports honestly and realistically on opposition to union organizing including the Battle of Blair Mountain in which Blizzard's father, William Blizzard, led UMWA miners in the effort to unionize the Logan and Mingo coal fields in southern West Virginia while facing machine gun fire from coal company hired gun thugs.  It also exposes the practice of Esau in the coal fields, particularly at the Whipple Company Store in Raleigh County which I have discussed at length in the blog post linked at the beginning of this story.  That is a practice in which wives and daughters of miners who were temporarily unable to work were forced into sexual servitude in order to obtain food or other necessary commodities for their families.  That practice was first brought to light by Joy and Chuck Lynn when they were operating the Whipple Company Store as a privately owned museum. They documented numerous accounts of the practice of Esau which were related to them spontaneously by women who had either lived in the coal fields or descended from mothers whose husbands worked in the industry.  I spoke at length by telephone with Wess Harris earlier this week about the book and many other issues related to the coal industry in Appalachia.  I also made multiple attempts to speak with Joy Lynn this week about many aspects of the book including Esau in the coal fields but was never able to make contact with her other a short e-mail which said nothing.  I have also communicated via Facebook Messenger with the West Virginia singer and song writer Mary Hott who has written and recorded an entire CD of songs, "Devil In The Hills", about the practice of Esau and has created a private website at this link both to market her CD and to disseminate the truth about Esau.   Joy Lynn has produced two books about the entire experience of operating the Whipple Company Store Museum which can be ordered directly from her and her information can be accessed from Mary Hott's website above.  

I repeat that this book is not for the timid or doubtful reader. It will cause you to feel anger, disgust, and a desire to help make the world a better place and that is a good thing.  In many circumstances, it is necessary to feel all those emotions in order for wrongs to be righted, evil to be resisted, good to be sown, and for justice to be served.  And everyone who has been wronged deserves to have justice even if they never lived to see it while alive in the world.  This truly is a story "Written In Blood".   

On Reading "My People Was Music" by Kirk Judd

 

Kirk Judd and I passed like ships in the night without ever knowing each other during our time at the Southern Appalachian Circuit of Antioch College in Beckley, West Virginia, in that amazing circle of writers, poets, social activists, teachers, students, unionists, liberals, and outlaws who had been assembled by the great Appalachian poet and educator Bob Snyder.  By outlaws I mean those of us who were willing and able to be, to become, to seek to be outlaws in the mold of Mother Jones, John L. Lewis, Jack Kerouac, Bob Dylan, Hosea Hudson, Woody Guthrie, Jock Yablonski, and many others who always Stood Up, Spoke Up, and Spoke Out against evil in its many forms.  Kirk Judd and I have still never met but we do communicate now and then since participating in a Zoom Poetry Reading of the posthumous book of poetry, "Milky Way Accent",  by our mutual mentor and friend Bob Snyder.  Kirk Judd published this book of poetry, My People Was Music, in 2014 with Mountain State Press in Charleston, West Virginia, and I have to admit that I had never read it until he sent me a copy shortly after that Zoom reading which I encourage all of you to view if you did not see it live.  And this is a bit earlier in my post than I usually say this, but you should also consider reading Kirk Judd's book which is actually one of three books of poetry he has published.  The others were self-published as I understand it, and will be much harder to find copies of on the open market.  

Kirk Judd has made public appearances for many years as what can best be described as a performance poet utilizing music and musicians in association with his poetry and this book was actually issued with an accompanying music CD.  The book is also noteworthy for the poem, "The Ground of Eden", which is described as a "dual voice" poem and is actually a melding of two separate poems by Judd and Sherrel Wigal with alternating stanzas from each poem on opposite sides of the page.  The explanatory notes in the back of the book have this to say about the poem(s): It is a performance piece meant to be read in two voices.  The concluding stanza, written by Wigal epitomizes the beliefs and emotions many of us hold dear who have ever lived in West Virginia: 

This

This is the land which owns you

This is the ground of Eden

This is the soil

You cannot leave

In many ways, that stanza epitomizes the entire book even though it was not written by Kirk Judd.  This book is woven throughout with a deep love of the land, the mountains, the unexplainable soul of West Virginia and the undying devotion of West Virginians for the land, the state, the mountains.  Kirk Judd describes himself as a trout fisherman among other things and a great deal of the poetry is rooted in fishing, hiking, living, breathing, in the mountains.  One of my favorite poems in the book is called "Spring Prayer On Bald Knob" which describes a hike.  One stanza of the rather lengthy poem characterizes much of what I find in the book and that all consuming love of the land: 

I make it back to the peak

And now begin to understand how awed I am.

I start the prayer.

I have no tobacco, so I offer water

The only valuable I have with me.

I gave myself years ago.

That stanza takes me back to several experiences of my own, if not hundreds, hiking in the middle of wild, desolate places, living and breathing in the land, the mountains, the surroundings, the creation around me no matter which particular version I, Kirk Judd, or any other reader might hold about the circumstances of that creation.  It reminds of standing, staring from one of the highest overlooks into the New River Gorge, or gazing out over a Virginia valley from the top of Stony Man, or taking in deep, woodsy breaths in a deep Appalachian hollow listening to the trickle and babble of the tiny stream at my feet, or the midnight Native American ceremony in which I once partook in a small cave in East Tennessee on the homeplace of Sgt. Alvin York with a few close friends, sweet grass, cedar, and a clay pipe passed hand to hand.  

I found several things in this book of poetry and one of them was a collection of common griefs with Kirk Judd of some of the people we both knew at different times in both our lives and theirs, our mentor the great Appalachian poet Bob Snyder, Joseph Barret, Rod Harless, Don West, Connie West, and others.  Another of my favorite poems about grief in the book is entitled "The Death of Her Son".  The first and last stanza of that poem describe not just that woman's grief but the manner in which many people resolve their grief: 

She asked all her questions

in the unanswering hours, 

after the preacher had gone

and the boys who brought the flowers

from the funeral home

and all the family and friends

who brought cakes and coffee

and all the food

in dishes with name tags

on the things that needed to be returned...

 The sorrow overwhelmed he.

She fell down and wept.

She felt him rise to leave

and, through her tears,

she saw him,

loved him,

and finally,

let him go.

For those of us who have experienced multiple, small, home funerals in the mountains of Appalachia, especially those of us who have seen our friends, loved ones, heroes die too young those two stanzas describe the process of grief and paint a vivid photograph of how we Appalachians have come together to support our friends and neighbors during the hard times of life and death.  We have come together carrying our condolences and our contributions in bowls of shucked beans and cushaw,  and large, stacked plates of Funeral Bologna sandwiches ground in an old hand cranked grinder which helped us meld cheap bologna, pickle relish, and mayonnaise into something which might not be kind words but clearly demonstrated our unspoken thoughts. 

Observations On Reading "Rednecks and Hillbillies: A Thematic Analysis of the Construction of Pride and High Self-Esteem Exhibited by Southern Characters of Pride and High Self-Esteem Exhibited by Southern Characters" by Dr. Casey R. White, Ph. D.

 On January 25, 2021, I received a comment on this blog from a woman known as Dr. Casey R. White, Ph. D., on a post which I had written on December 2, 2020, entitled "Hillbilly Is A Cultural And Ethnic Epithet" which was my stated opinion of many years that the term "hillbilly" is a pejorative epithet intended to demean and degrade the person(s), culture(s), or lifestyle(s) to which it refers.  In my opinion, there is not now, never has been, and will never be a positive effect from anyone calling themselves or anyone else a "hillbilly". In the post in question, I had stated that:

"I have also been able to locate a second refreshingly positively entitled doctoral dissertation by Dr. Casey R. White at South Dakota State University which states its intentions in the title:  "REDNECKS AND HILLBILLIES: A THEMATIC ANALYSIS OF THE CONSTRUCTION OF PRIDE AND HIGH SELF-ESTEEM EXHIBITED BY SOUTHERN CHARACTERS".   Its stated intent to examine the "construction of pride and self-esteem exhibited by southern characters" is exactly what I hoped to engender with this blog post.  I hope to be able to read (this dissertation) fully and to report on (it) succinctly in later blog posts." (Hillbilly Is A Cultural And Ethnic Epithet, This Blog, December 2, 2020)

That statement about having located the doctoral dissertation mentioned above whic was produced and approved at South Dakota State University in 2020, and resulted in Dr. White receiving  her doctoral degree in sociology subsequent to having produced that dissertation in addition to completion of all other work required for such a degree prompted  Dr. White's comment on my blog post was triggered by a notification to her from an academic service she subscribes to which reports to authors of academic articles and dissertations when their work is cited, quoted, and read by others.  Her comment on my blog at the blog post cited above is as follows:

Hi there! There's a website that tells me whenever someone cites or mentions my dissertation and that's how I ended up here. I'm Dr. Casey White you mentioned and it's very nice to see others are finding my dissertation to read. I'd love to see what you get out of it if you end up writing another blog post.

I've always been fascinated by words and how they change over time and their meanings. When I did my dissertation, being from Tennessee, I was fascinated by the words hillbilly and redneck. Historically, they were insults and in some scholarly research were comparable to racial slurs at one time which is something you mention above. Interestingly, I had to put a disclaimer in my dissertation when I said this because we now live in an extreme PC culture where people might get ticked off by someone saying any insults directed to white individuals can be comparable to racial slurs. Being from Appalachia and seeing mountain poverty and poor "hillbilly" culture firsthand I can make the argument easily but I'm drifting from my purpose in commenting :).
Over time the words hillbilly and redneck became more complex. Today capitalism is a big part of those words and stereotypes attached to them are big business. The point of my dissertation was to also discuss how in modern times these words could have positive meanings where on television the modern day hillbilly and redneck could be a billionaire with good family values and Christian morals. There's so much you could talk about just looking at the words hillbilly and redneck. Anyways, I thought I'd leave you a comment of encouragement since you ran across my dissertation. I think your blog is pretty neat and on a great subject I'm pretty passionate about. Keep up the good work. (Dr. Casey R. White, Blog Comment On This Blog, January 25, 2021)

As I frequently do with blog comments which merit a response, I left the following response to Dr. White's comment which said the following: 

 Dr. White:
I just found your comment on my blog post in which I mentioned your dissertation. I still have to admit that I haven't read the dissertation fully but intend to do so. I found it on Encompass which I am able to access free from the website of Eastern KY University although I have no connection to the university. I appreciate the response. I assume you know that the term "redneck" arose as a result of the Battle of Blair Mountain in WV. I was fortunate enough to know Bill Blizzard (Jr.) whose father Bill Blizzard (Sr.) led the UMWA miners at Blair Mountain and was charged with sedition and a variety of other crimes along with several others of his associates, tried and acquitted at Harper's Ferry. When Bill the younger died, mourners at his memorial service wore red bandanas in memory of both his work and that of his father. Bill the younger had been fired by the Charleston Gazette because he refused to cross a pressmen's picket line during a strike. The miners at Blair Mountain wore red bandanas to differentiate themselves from the Baldwin Felts gun thugs and thus arose the term "redneck" which has long since been relegated to negativity. If you wish to converse more directly, my e-mail is rchicks@mrtc.com Where are you working now? And where are you from in TN? Have you ever seen the AppalShop movie I mention above, "Strangers and Kin: A History of the Hillbilly Image"? I also assume you know the origin of the Appalachian State University mascot Yosef. And how on earth did you end up doing a Ph.D. in the Dakotas?(Roger D. Hicks, Blog Comment On This Blog, January 26, 2021)

I should also say that in cases when I receive comments from others who have legitimate academic, literary, or cultural credentials I often make an attempt to conduct a personal exchange with those people.  However, a basic Google Search was unable to lead me to an e-mail address for Dr. White which prompted me to respond in the blog comment section as I did.  I have found that at certain times this method of response never elicits a response from the person in question since they may never return to my blog which is why I have chosen to use the full title of her dissertation in this blog post which should trigger another notice from her service which generally works better than word of mouth or the barking and growling of a yard dog.  I am also saying at this point that I suspect many of my regular readers who are not in an academic field will find this entire blog post far too boring to read the whole thing.  I understand and will not hold it against those of you who left two or three paragraphs ago or henceforth.  But I also suspect that a few academics with a sense of humor will stick it out to the end of whatever communications take place between myself and Dr. White and are already somewhere between a soft smile and a chortle at one more silly academic argument between two suspected, or perhaps even legitimate geeks, on which many of us self-described geeks would have the world believe we thrive.  

I can now report that I have read Dr. White's dissertation, as many rural conservative Baptist preachers of a hundred different sub-denominations might say, "from kiver to kiver".  I must confess that I did not keep copious notes as I read it which might have made what I have to say more rational and cogent but I stopped that practice in most cases since I no longer have to worry about concluding such endeavors with a passing grade. I should also say that I am appreciative of the compliment Dr. White paid me by saying: "Anyways, I thought I'd leave you a comment of encouragement since you ran across my dissertation. I think your blog is pretty neat and on a great subject I'm pretty passionate about. Keep up the good work."  And since I am such a glutton for these types of compliments, and for passing them on in order to prove that I occasionally receive them, I can say that just this morning, February 9, 2021, an old friend Jerry Felty, with whom I attended the Southern Appalachian Circuit of Antioch College in the 1970's sent me an e-mail which said in part: "I finally realize that this blog is yours! I looked through some of the older posts and man is it really good and true to you and your mission on this here earth. In 2011, I was reading your lineup of local fantastic musicians. Very cool.  I love Patti Loveless, whether she believes it or not. Congratulations on being yourself dude. Not all that many people can honestly say that."  I have chosen to insert that comment from Jerry Felty into this rather rambling blog post both to prove that other intelligent people read this blog sometimes and a few of them seem to enjoy it.  Maybe, Dr. White did also. Further I insert it to state that Jerry Felty is correct in saying that I am "being myself".  In fact, one of my favorite, now timeworn, baseball caps has the caption "You be you and I'll be me."  

Now to get back to the real point of this little exercise, as I said earlier,I did not take extensive notes on the dissertation in question and that could well leave me looking less focused than I intended to be.  As Dr. White said in her comment to me, her purpose in her dissertation was to "discuss how in modern times these words [Hillbilly and Redneck] could have positive meanings where on television the modern day hillbilly and redneck could be a billionaire with good family values and Christian morals."  I will insist on sticking to my guns and saying that there can never be a positive outcome from using those words just as there can never be positive outcomes from using the "N" word, the "K" word, the "Q" word, or the "C" word, or any other word whose intent is to demean, defame, and belittle the members of the cultural and ethnic groups to which such words refer.  Sadly, part of the problem with the words "Hillbilly" and "Redneck" is that the group or groups to which they refer are still not widely recognized as a cultural and/or ethnic minority which should be eligible to receive all the considerations which are generally accorded to the members of the other groups which are implied by such words.  As for Dr. White's dissertation, it has some positive points and, since she is a native of Tennessee, I am willing to assume that her intentions were positive.  But just as the aforementioned Baptist preachers are also fond of saying, "the road to hell is paved with good intentions".  

It is my considered opinion that no minority group ever benefits from appropriating and using as self references those slurs, insults, and epithets which have been invented and used by the prejudiced members of the majority culture as they are appropriated and used by the people in most of the television shows which Dr. White studied for her dissertation.  This practice has long been and remains common among African American youth, especially, just as it does for the participants in these television "reality" shows about southern and Appalachian people. Patrick Huber in the journal "Southern Cultures Vol 1. No. 5 Winter 1995" in an article entitled "A Short History of Redneck: The Fashioning of A Southern White Masculine Identity" wrote in his introduction: 

Rural poor and working-class white southerners have endured a broad range of slurs throughout U.S. history, many derived from geographic regions, dietary habits, physical appearance, or types of clothing. Epithets aimed at urban poor white southerners are fewer and tend to focus on cotton-mill workers: cottonhead, cotton mill trash, cottontail, factory hill trash, factory rat, and linthead, for example. A few of the rural class slurs, especially redneck and hillbilly, are also applied indiscriminately to southern white migrants working in factories in Chicago, Detroit, Cincinnati, and other midwestern cities. (Patrick Huber See Citation Above)

In 2005, in nearly identical words, Anthony Harkins of Western Kentucky University wrote:

 "What defines the hillbilly more than geography are cultural traits and values. In this regard, "hillbilly" is no different than dozens of similar labels and ideological and graphic constructs of poor and working-class southern whites coined by middle-and upper-class commentators, northern and south-ern. These derisive terms were intended to indicate a diet rooted in scarcity ("clay eater," "corn-cracke~," "rabbit twister"), physical appearance and cloth-ing that denoted hard al!d specifically working-class laboring conditions ("redneck," "wool hat," "lint head"), an animal-like existence on the eco-nomic and physici\l fringes of society ("brush ape," "ridge runner," "briar hop-per"), ignorance and racism, and in all cases, economic, genetic, and cultural impoverishment (best summed up by the label "poor white," or more point-edly, "poor white trash"). Many of these derogatory labels were used inter-changeably as putdowns of working-class southern whites, especially those who had migrated to southern and midwestern urban centers." ( Harkins, Anthony, "Hillbilly: A Cultural History of an American Icon" (2005). History Faculty Book Gallery.Book 4.http://digitalcommons.wku.edu/history_book/4)

Thus we see that there is a basic flaw in any supposition that there can be positive outcomes from the use, acceptance, and appropriation of such epithets by those the epithets are intended to demean.   

 In 2013, in a senior writing project entitled "Coming to Appreciate the Redneck Stereotype: A Value Analysis of Here Comes Honey Boo Boo" at California Polytechnic University, Bevie Tyo wrote: 

Reality TV ... producers selectively expose what the audience will see which in the end could lead to misinformation of a certain race, culture, or gender. When filming reality TV shows like Here Comes Honey Boo Boo, they are constantly filming the family 24 hours a day for several weeks or months just to produce thirty minutes of footage for ten episodes of the first season. There is so much footage left out, giving the audience selective exposure to the most entertaining parts of their lives. This ultimately affects the viewer’s perceptions and leads the audiences to stereotype because they are only given certain information about people on reality TV. (Bevie Tyo See Citation Above)

 

Dr. White studied 110 episodes of a sizeable number of such shows for her dissertation in the effort to find ways in which those shows depicted their participants in positive ways. She studied that total of 110 episodes from a randomly chosen group of 12 different shows. The list of shows she studied included "Swamp People", "Rocket City Rednecks", "Moonshiners", "Hillbilly Blood", "Hillbilly Hand Fishin'" and 7 others. She used what is known as a convenience sample of the episodes from these shows.  A convenience sample is defined by the website "Statistics How To" as: Convenience sampling (also called accidental sampling or grab sampling) is where you include people (Or television episodes) who are easy to reach or easy to locate as was the case with Dr. White's work on this dissertation. Convenience sampling is a contrast and methodological opposite to Random Sampling which is defined by the same website as participants are randomly selected, and each has an equal chance of being chosen. In academic research, a random sample is always considered to be a higher quality sample of anything under study, or to use another word from academic research, random sampling gives a research project higher validity.  Validity is defined by the website Scribbr as: Validity refers to how accurately a method measures what it is intended to measure. If research has high validity, that means it produces results that correspond to real properties, characteristics, and variations in the physical or social world. Thus random samples always have higher validity than convenience samples.  

Now that we have explained some of the research terms related to Dr. White's dissertation, let's move on to discuss the work itself.  I must say that I almost never watch "reality" television with a few exceptions and those exceptions are not shows about those of us who are known as hillbillies and rednecks.  The one show on Dr. White's list which I have watched extensively is "Swamp People" both because I love to watch those people do high quality work in a dangerous profession and because I have spent some time in Louisiana and love to eat alligator, bullfrogs, and squirrels.  I also have watched a few episodes of "Hillbilly Handfishin'" because I wanted to see if it was possible to learn some techniques for use in that sport if I ever find an expert who is willing to take me out with them.  But, in general, I avoid like the plague those shows which attempt to present real life in the world of Central and Southern Appalachia and choose to present us as hillbillies.  I will also take umbrage with the effort to lump all southerners and all Appalachians into one group whether or not they refer to the collective group as either hillbillies or rednecks.  Central and Southern Appalachia is a very different area culturally from the greater geographic southern United States or the northeastern portions of the Appalachian mountain range.  The two areas in question do tend to overlap geographically a bit especially if you consider the greater political definition of Appalachia as being correct instead of the markedly narrower culturally based geographical boundaries which I believe are more correct. 

I also do not accept the fact that any of these types of shows are actually "reality" television.  Austin Carroll Baker on August 26, 2017, on the web page "Screen Rant" made this statement about scripting in reality television:  "Often times they will script scenarios or plant items so that they can make the show more interesting. What is real and what is fake?" One of the shows which Dr. White studied for her dissertation was "Moonshiners" which I have always believed is totally fake in one of two ways, possibly both.  The Bureau of Alcohol, Tobacco, and Firearms still regularly enforces the laws prohibiting the production of untaxed liquors and the possession of unlicensed distillation mechanisms.  As they state on this webpage dated April 15, 2019, the Alcohol Tobacco Tax and Trade Bureau of the United States Treasury covers thoroughly the sections of the United States Code which prohibit moonshine production.  If the television personalities and production companies responsible for "Moonshiners" were actually producing untaxed, illegal moonshine and filming the commission of the crime, they would have been arrested years ago and every pixel of their video production would have been seized as evidence, presented in US District Courts, and would have resulted in their incarceration.  They are doing one of two things: either 1) they are producing steam from clear water and distilling even more pure water; or, 2) they are operating a fully legal distilling operation.  I can assure you they are not engaging in the "unlawful production of distilled spirts" as defined in the United States Code.  They are as fake and scripted as a three dollar bill.   As further evidence of the validity of my argument, I offer the following media documentation of occasions in which the authorities have pursued, arrested, prosecuted, and convicted moonshiners in the Central and Southern Appalachian region.  This first operation was in Louisville, Jefferson County Kentucky, and therefore well outside the region of Appalachia but may well have been operated by urban Appalachians.  This story comes from Barrackville, West Virginia, and occurred only 7 months ago.  I am also adding this story which occurred less than two years ago in Mingo County West Virginia, an area in which I lived and worked for five years as a salesman. This story from roughly four years ago details an arrest involving the production and sale of moonshine in both Tennessee and Virginia.   I rest my case as to whether or not the denizens of the television show "Moonshiners" are actually producing moonshine simultaneously with the evidence to send themselves to federal prison.  

Since we have now proven that the "reality" television show "Moonshiners" is highly likely to be fictitious and illegitimate, we must consider the need to remove it and all information it might have provided from Dr. White's research.  She utilized 10 episodes of the show in her research.  With 110 total episodes of all the shows she utilized, we see that this reduces her total data base by 9% and her total useful episodes to 100 which necessitates us to discuss the importance of "N" in all academic research.  The website mathnstuff.com describes "n" in this manner: "Number, n, is the statistic describing how big the set of numbers is, how many pieces of data are in the set." In their discussion of the importance of "n", or the total size of a data set, the website tools4dev.org states that "Most statisticians agree that the minimum sample size to get any kind of meaningful result is 100. If your population is less than 100 then you really need to survey all of them."  Further, the website statisticssolutions.com states "Some researchers do, however, support a rule of thumb when using the sample size. For example, in regression analysis, many researchers say that there should be at least 10 observations per variable. If we are using three independent variables, then a clear rule would be to have a minimum sample size of 30."  If we accept the basic assumption of nearly all academic researchers that the minimum sample size should be at least 100, after the deletion of all information from the reality show "Moonshiners", Dr. White was in a position that left her without any possible room for error in her sample or findings.  Further, Dr. White attempted to analyze 11 elements or variables in the television shows she examined: Patriotism; Ancestry/Family; Outside Cultures; Diversity; Wealth/Material Possessions; Females In Non-traditional Roles; Education; Specialized Educational Skills; Religion; Occupation; and Traditional Stereotypes. If we accept the rule of thumb from Statistic Solutions that a research project must have ten samples per variable, then the minimum n which could have provided valid data for her project would have been the 110 with which she began.  But when we consider the fact that "Moonshiners" must be invalid based on the total absence of law enforcement intervention in a case with extensive video evidence, then Dr. White's findings cannot be valid due to the low n. 

But, even if I were willing to accept the data based on the low n resulting from the inclusion of data from "Moonshiners", there is a basic error of judgment involved in the acceptance and adaptation of any negative stereotype by any member of any minority group.  The individuals who accept and attempt to adapt these stereotypes to their own use as members of the group being stereotyped are assenting to their own minimalization, defamation, degradation, and public abuse and every element of that assent has negative consequences.  In her paper "What Is The Nature of Appalachian Identity?", Elizabeth Trout states:

"The stereotypes of Appalachia are predominantly negative and their effect is powerful. Both Dannenberg and Hazen et al. observed a decline in the Appalachian English. This language, while still indicative of Appalachian identity, is not as pronounced as in previous eras. What this means to the future of Appalachian identity remains to be seen, but this phenomenon does prove that language is an important facet of Appalachian identity." (Trout, Elizabeth, "What is the Nature of Appalachian Identity?" (2015).Communication Studies Student Scholarship. 2.https://digitalcommons.hollins.edu/commstudents/2)

Chelsea G. Adams, in her masters thesis at the University of Kentucky, examined perceptions of  Appalachian students regarding negative stereotypes of Appalachians and came to three basic conclusions:

(a) Appalachian students in this study are aware of and can readily identify stereotypes about Appalachia; (b) Students in this study from Appalachia believe that people who are not from the area have mostly negative perspectives about Appalachia; and (c) though aware of shortcomings within their community and culture, Appalachians often feel the need to defend and protect the integrity of their community, culture, and people. (Adams, Chelsea G., "“I WONDER WHAT YOU THINK OF ME”: A QUALITATIVE APPROACH TO EXAMINING STEREOTYPE AWARENESS IN APPALACHIAN STUDENTS" (2017). Theses and Dissertations--Educational, School, and Counseling Psychology. 59. https://uknowledge.uky.edu/edp_etds/59)

From my point of view, Ms. Adams' most important finding is that the students she researched expressed their awareness "of shortcomings within their community and culture" which resulted in their  "need to defend and protect the integrity of their community, culture, and people".  That is a common element across all of the Appalachian Culture both among the educated and relatively poorly educated.  It has led to myself and two of my fourteen maternal first cousins all obtaining advanced degrees in three widely divergent fields: human services, medical anesthesia, and aircraft engineering.  It led to more than a half dozen of my high school classmates, in addition to myself, completing the same level of achievement of at least one advanced degree, while we graduated in a class which had only 58 members.  In conclusion, I must say that I find myself markedly disappointed to learn that Dr. Casey White, Ph. D. of stated Appalachian heritage failed to produce results stated in her dissertation title of finding "construction of pride and high self-esteem" in Appalachian characters and settled for supporting the adaptation of negative stereotypes by her research subjects.