Within living memory was a time when commercial products and establishments went a long way to convince consumers that their products were “Just like!” if not “Better than!” homemade. This marketing was still going on when I was a kid in the Sixties, even though most Baby Boomers were a generation removed from true home cooking with fresh (unprocessed) dairy, meats, and produce. Beautiful, honest homemade resurged and thrived because of what I call the “Whole Earth” attitude—God bless Stewart Brand and all who sail in him—but there’s a related counter-movement in those who seek to replicate popular corporate dishes for their home table.
It’s only logical that successful recipes are closely-guarded secrets. As a child, I knew a woman who claimed to know the Sanders’ Original Recipe of “11 herbs and spices”, one of the most famous trade secrets in the industry, by virtue of the fact that she had worked in a franchise outlet in Grenada, Mississippi for three months while her husband was in the Grenada County lock-up for beating up a grease monkey who’d stolen a gun from the glove compartment of his car while it was in for an oil change. Her fried chicken tasted pretty much like anyone else’s, but to be fair she cooked 2/3 through a daily bottle of vodka.
It wasn’t until 2016 that the KFC recipe was made public. The Chicago Tribune reported that a nephew by marriage of Colonel Sanders claimed to have found a copy of the original KFC fried chicken recipe on a handwritten piece of paper in an envelope in a scrapbook. The intrepid journalists in Chicago apparently admitted this discovery was within the realm of possibilities, but as journalists of fortitude and integrity, felt compelled to verify the recipe before publication. After “some trial and error” they decided the chicken should be soaked in buttermilk and coated once in the following breading mixture, then fried in oil at 350 degrees Fahrenheit until golden brown. With the addition of MSG (in an unspecified amount) they claimed the recipe produced fried chicken “indistinguishable” from fried chicken they had purchased at KFC.
11 Spices – Mix With 2 Cups White Flour
2/3 Ts (tablespoons) Salt 1/2 Ts Thyme 1/2 Ts Basil 1/3 Ts Oregano 1 Ts Celery salt 1 Ts Black pepper 1 Ts Dried mustard 4 Ts Paprika 2 Ts Garlic salt 1 Ts Ground ginger 3 Ts White pepper
While the KFC empire is built upon fried chicken, cole slaw is a signature side.
KFC Copycat Cole Slaw
13 cups chopped cabbage This is about 1 large head of cabbage or 2 medium heads of cabbage 1 green bell pepper (optional, there is no bell pepper in the KFC recipe) 1/2 cup chopped onion 1/2 cup chopped carrot 1 medium size carrot 2 cups Miracle Whip Light 1/2 cup sugar 1/4 cup vinegar 1/4 cup vegetable oil
If you are lucky enough to have a food processor, get it out of your cupboard. Start to cut up the cabbage and place it in the processor. While cutting up the cabbage, also cut up small slices of green pepper, onion, and carrot and add to the processor. Mixing up the ingredients this way will help distribute the flavors throughout the slaw. You may want to use a little less of the onion, or green bell pepper, but do use all of the carrot. If you do not have a food processor, no problem, simply chop the cabbage, onions, and carrots into small pieces. Add chopped green bell pepper if desired. Now mix Miracle Whip, vinegar, oil, and sugar until you have a smooth mixture. The taste should be sweet with just a hint of vinegar. The amount of dressing may be increased or decreased according to the amount of slaw you are making. Add to cut up veggies and mix well. Let stand at least one hour to let flavors mix.
When all is said and done, I’m of the studied opinion that foods are a lot more than the sum of their parts. Does KFC copycat cole slaw taste exactly the same if you’re not eating it out of a Styrofoam red-and-white container with the Colonel on it?
When I was a little kid, I’d write stories and my mother would type them up on her Royal Standard typewriter. Writing those stories, I never supposed I’d become serious. I used to use a manual typewriter, my own 1953 Royal standard, a beautiful machine that I loved dearly. Then I got a computer, and I use that now. The thing about the computer is that it makes it so easy to revise. Stepping off into the blank page is scary, and it’s much easier to go back and revise what you’ve already written than to make up something new, so I have to watch myself with that. I only work at night; drink beer, smoke my pipe and try to write a couple of pages. It’s kind of a ritual.
When I first became really interested in writing, when I was working on the railroad, my friend Frank Smith introduced me to William Faulkner. I’d heard of Faulkner, but I had never read him. Frank and I were talking about writing, thinking, sort of coming out of ourselves and finding out things. When he gave me some Faulkner books to read, I became just totally involved in Faulkner’s world. It was a world I thought I would have loved to have lived in; the 1890s, the turn of the century, the South of the 1920s. I was fascinated by his style, so I began to unconsciously imitate it. If I had any of my early writings, you would see that I was a very poor copier of William Faulkner, but an imitator nevertheless. Parenthetically, Shelby Foote did the same thing, you read Foote’s early novels and they are a poor imitation of Faulkner’s style. Then I read Joseph Conrad, and I began to imitate him, his cadences, then I read Scott Fitzgerald and I tried to imitate his beautiful, musical lines. Every person I read, I would imitate. Many years later, when I read Lonesome Dove, that book put echoes in my head. Out of all that came my own style.
That’s how I learned to write, by reading other writers, imitating and finding my own voice, and that’s what I recommend for any writer, to not be afraid to imitate a number of writers, because eventually you’ll find your own style. That’s what Faulkner himself did; he imitated A.E. Housman, a number of stylists until he came up with his own. By the time I came to Rowan Oak as a caretaker, I was sick and tired of William Faulkner, I was sick of his baroque sentences, he had begun to annoy me with his coy, almost willful obscurity, so I lost interest in his writing for that reason. Oddly enough, the presence of William Faulkner at Rowan Oak was very small. The boys who worked with me there I think would agree. We all wrote stories and wrote things in the house, but there was no inspiration or magical breath that came down the stairs. It was like writing in a hotel room. Although we talked about him, kept the house as he and his family had, the house really had a life of its own. To us, it was always the house that was more alive to us than Faulkner. Wherever Mr. Faulkner’s ghost is, it is at rest.
I never go to a lecture unless I’m giving it. I say that kind of tongue-in-cheek, but there’s also some truth in it, too. I go to a writers’ conference to speak or read, and I look out over the auditorium and they’ve all got their pads and their pencils are poised to write down The Secret as if there must be some secret to this. They would be better off spending that time reading other writers and writing for themselves. Edgar Allen Poe never went to a writers’ conference; William Faulkner never attended classes at Bread Loaf. The great writers learn to write by reading and imitating and by working their asses off day and night. You’ve always got to be working on something, whether it’s going to amount to anything or not. You can ask any writer if he is working on anything now, and he will say yes. He may be staring at the blank page, but he’s still working.
Don’t preach. You want to write a story. Faulkner said, and I think he’s quite right, that a writer should not have an agenda, that he should not preach; his business is to tell the story of the human heart, to tell it well in all of its lights and shadows, and out of that telling, if you do it true enough and honest enough, if you don’t make fun of your characters and create a real world that your reader can move around in, if you do all that and tell the story, then the meaning, the preaching, whatever you’re trying to say will come out. The Black Flower is not about North versus South; it’s not about the Yankees and the Rebels; it’s about how horrible and unspeakable war is. That’s what it preaches about, not through the voice of the author but through the actions and reactions of the characters and the things they see in the world around them. The reader gets the message without being button-holed. What is wrong with preaching is that you begin to move away from the story, away from the work, and into the writer. And the writer doesn’t matter. If the writer has a message, it needs to come out in the work.
I think that my course has run as a writer. I don’t think that I’ll be publishing any more books. I think that the time has come for me to be a teacher of writing. But having said that, I still write all the time, I’m still paying attention. The literary world is a landscape that I don’t recognize any more, I don’t understand it; I don’t know what’s going on. I don’t think anyone would be interested in publishing anything else I write, but if I ever finish something, I’ll send it in, see what happens.
Jesse L. Yancy, Jr. was an attorney, politician, and humanitarian who served the people of Bruce, Calhoun County, and Mississippi from 1956 until his death in 1970
Born in Springville, Mississippi on Jan. 17, 1926, Yancy moved to Bruce ten years later, where his father, Jesse Lee Yancy, Sr. had established a general store. He graduated from Bruce High School in 1944, joined the Army Air Corps in 1945, and served overseas in the Pacific. He attended the University of Mississippi School of Business and School of Law, earning his J.D. in 1951. In 1952 he married Barbara Young. They had three children.
Yancy was first elected to office in 1956 as district attorney for the Third Circuit Court District. During the Meredith Crisis at the University of Mississippi, Yancy entered the national spotlight when a Lafayette County grand jury issued an indictment against Chief United States Marshall James P. McShane, Meredith’s escort to registration at the University, for inciting a riot.
While serving as D.A., Yancy became president of the Mississippi Prosecutors Association. Elected to the Senate in 1968, during his first term Yancy, as chairman of the Senate Elections Committee, guided the state’s first Open Election Law to passage.
A member of the Senate Commission on Appropriations, he wrote and gained approval for the Idle Funds Bill, which authorized the investment of in place funding for the state, a key piece of legislation that has garnered Mississippi millions of much-needed dollars for over four decades.
Yancy served as an attorney for the City of Bruce for 17 years. His most influential act in that capacity came in 1961, when Bruce had outgrown its fledgling infrastructure, and the city was badly in need of repairs and updates to its streets, water, and sewer systems.
Yancy commandeered a grant of $25,000 for the city to hire Cook Coggin, an engineering firm in Tupelo, to conduct a survey of what repairs and improvements were needed. On completion of this study, the city secured a loan of $500,000 to fund the improvements. Yancy helped Bruce to grow into a clean, attractive town, appealing both to current and potential citizens as well as businesses and industry.
He was a president of the Bruce Rotary Club, the Bruce Chamber of Commerce, the Calhoun County Bar Association, and a founder and commander of VFW Post 5571. He served on the Pushmataha Council of the Boy Scouts of America, and taught Sunday school at the Bruce United Methodist Church.
Jess Jr.’s lasting legacy is a colorful generosity encompassing all in a vision of community, unity, and compassion.
When the American Institute of Architects awarded Samuel (Sambo) Mockbee the AIA Gold Medal in 2003, he joined an elite company of architects (including Thomas Jefferson) who received the award posthumously. “The AIA does not like to confer a gold medal on people who are no longer living,” says architect Tom Howorth. “It’s an award for those who have the potential to continue contributing to the field of architecture. The fact that it was conferred on Sambo confirms he is continuing to shape the architectural landscape.”
Sambo Mockbee died in 2001. Hailed as a visionary with designs such as the Barton House in Madison, the Cook House in Oxford and the Magee Church of Christ to name a very few, Mockbee set an even higher benchmark when he and D.K. Ruth co-founded the Rural Studio at Auburn University. There in the heart of Alabama’s Black Belt, the studio continues to be a place where students learn the social responsibilities of architecture by creating homes and buildings with a spirit for poor communities.
“Sambo’s mission was to see about people,” Jackie Mockbee says. Jackie married Sambo in 1970. “We had two blind dates, we really did,” Jackie says. “The first was at a homecoming for Sambo when he was at Fort Benning. I’m sure he didn’t remember me; I just remember having fun watching everyone there. Two years later, my cousin called me and said they were going to a party and said there’s this guy that we all know who needs a date. They started telling me who he was, and. I said, ‘Wait a minute; I’ve had a date with him before.’
They asked me if I had fun, and I told them that we really didn’t get to know one another. That night, Sambo asked me if I went to MSCW, if I was a Baptist and if I’d marry him. I said, ‘Yes, yes and no.’ That was in August. We were married that December.” The Mockbees had four children, but Jackie remembers that at their home in Canton, “We had kids everywhere.” Jackie says. “They ran all around the neighborhood, but always ended up in our yard. Sambo was like the Pied Piper; he always had something going on, he was always the coach, and when he hit that door, the kids came running.”
“He was a gregarious, affable, lovable teddy-bear of a guy,” says Malcolm White, a long-time friend. “Once you became his friend, you were his friend for life. He loved collecting eclectic personalities. He was an engaging conversationalist and could sit up literally all night and carry on about Van Gogh or the Civil War or American history or Western civilization or anything else you might be interested in.”
Magee Church of Christ (photo by L. David Fox)“He believed in legacy, he believed in creating things that would last,” Malcolm says. “He wrote a check out of an account that didn’t have a nickel in it for the first float that I ever purchased, the very same trailer that the Sweet Potato Queens use today.”
“In the early 80s, Sambo had an office on North Street on a stretch of property that’s now parking lots,” Malcolm says. “On Friday afternoons, Sambo would gather people and would serve Heinekens, which he loved, and sausages or peanuts, whatever he had on hand. Sambo began to explain to us that he had this big idea that he was closing in on, this notion that was going to involve all of us,” Malcolm says. “He wanted to empower rural people of little means in the same way that wealthy people could empower him to design beautiful, elaborate offices. He wanted to incorporate not just architecture and design, but philanthropy and entertainment and recreation, all the components that build community. Basically what he was talking about became the Rural Studio.”
Former partner Coleman Coker first met Mockbee in Corinth. “I think in 1980 or 1981, and we hit it off, just sitting around and talking. Neither one of us had much work at the time,” Coleman says. “He was making a lot of collages, I was painting, and that’s where we found a commonality in translating the world as we saw it through our constructions and paintings into architectural compositions. We never were successful going out and marketing ourselves, particularly to corporate clients,” Coleman says. “Most of the work we were proudest of involved small residences for people looking for something different, looking for something that had a relationship to place, to locale. Most of those buildings were reflections of the clients, an extension of their personalities, and as we got more built, more people would see them and give us a call.”
“We didn’t sit around talking about the work of other architects; we’d talk about literature—Welty and Faulkner—looking for roots, connections to place, and we found that so much more directly through Southern writers,” Coleman says. “There’s no long tradition of Southern architecture outside of the classical, which comes from Europe, and we weren’t looking for that. We were trying to build on what was just beneath the surface here in the Deep South, whether it was black culture or the culture of the landed gentry, whatever mythology could be unearthed.” Mythology, Coleman admits, is “difficult to talk about.”
“Sambo, through the paintings that he did, was building a whole mythological world,” Coleman says. “Characters would repeat themselves throughout the paintings, and they started telling a narrative. It’s easier to render a narrative through literature, even through painting, than it is through architecture, yet you strive to expound those roots and reprocess them through design. Our concern with social responsibility in professional ethics fell in trying to reach out to a group that was estranged otherwise,” Coleman says. “We were trying to design in context with this locale, the locale in a social sense, when the abject poverty in much of Mississippi was virtually ignored by the great majority of designers and the great majority of people who could afford architects.”
“Eutaw: Children of Eutaw Pose Before their Ancient Cabin” (Mural, photo by L. David Fox)
In 1993, Mockbee and D.K. Ruth founded the Rural Studio. “Prior to the Rural Studio there were a few notable construction-focused, hands-on learning opportunities in architecture schools in the country, notably at Yale,” says Tom Howorth, also a former partner. “But there was nothing on the scale, level of commitment and pedagogical continuity that runs through the Rural Studio. Now there are those sorts of programs across the country. So much of what we do is picked from catalogues that the work of putting buildings together becomes a matter of picking the systems that exist and putting them together in a way that you solve the client’s problem,” Tom says. “That wasn’t what Sambo was interested in; he was interested in creating from scratch. He challenged students to think originally.”
Daughter Carol Mockbee recalls that “Papa (Sambo) first started talking about the Subrosa Pantheon in 1999. In the summer of 2001, they started digging in the Alabama clay. D.K.’s mother had died, as well as two young professors at Auburn, and that was probably when they came to the decision to build a memorial space for the Rural Studio, a place to remember and meditate and reflect. So they started digging out the site for the Pantheon in Newbern. By August, they’d poured the first slab. Papa got really sick that fall and passed away in December.”
“The project was suspended for two years,” Carol says. “After I graduated from Auburn in interior design I applied to the Rural Studio as an outreach student to finish the Pantheon. I knew the idea, knew my father’s mythology behind it, and knew that he loved the project. Had I known then what I know now, I don’t think I would have touched it. But, luckily, I was ignorant, young and energetic. For the first few months, I worked on other projects. I had to find my own way, find my role and boundaries. Everyone was skeptical; one engineer at Auburn said, ‘You know, if you were my daughter, I would not let you do this.’ I left that meeting thinking that I am Sambo Mockbee’s daughter and he wouldn’t want me to be doing anything else. I completed it on August 27, 2005. I was so preoccupied with my last pour three days before that I had no idea Katrina was coming.”
“Every June 21, you can go into the Pantheon and stand at different points, align yourself with stars and planets, then sit on a bench next to someone, lean away from them, whisper into a pipe on your side, and the secret travels back to them.”
In his introduction, Oscar Rogers writes, “The title of this book could well have been My Mother Cooked My Way Through Life with These Creole Recipes. Her skill in cooking fine foods, prepared with loving care, assured her of a living, and me of my survival. She places part of herself into each dish she prepares—in fact a part of herself is in everything she does. This is her priceless legacy to me.”
Dr. Oscar Rogers was one of the most distinguished educators in Mississippi. He received his A.B. from Tougaloo in 1948, the B.S. in theology in 1954 and an M.A. in theology in 1954, both from Harvard. He returned to Natchez to accept the position as dean of students and registrar at Natchez Junior College in 1954, and was appointed president of Arkansas Baptist College in 1956, serving until 1959. In 1958, he received a doctoral fellowship to enroll at the University of Arkansas at Fayetteville, and there he completed his doctor of education degree in social science in administration in 1960.
Rogers’ wife, Lee, insisted that her children (three sons) live near and learn to know her father, Jefferson O. Lewis, a longtime employee of Tougaloo College, so the family moved to Jackson where she became a teacher in the Jackson Public Schools, and Oscar accepted the position as dean of students at Jackson State College from 1960-68. During 1968-69, the family moved to Seattle, where Lee taught and Oscar engaged in research. They returned to Jackson in later 1969, where Dr. Rogers became dean of the graduate school at JSU, a position he held for fifteen years. He was also a pastor of Asbury Methodist Church in Bolton. In 1984, he became the seventh president of Clafin University, a position he held to his retirement in 1994. Dr. Rogers died in July, 2011.
This book was published in December, 1971, when Rogers’ mother, Mrs. Walter Tillman, affectionately known as Pinky, was still alive. She attended the reception and signing, which was held by the University and College Press of Mississippi in the H.T. Sampson Library on the JSU campus.
Some may be surprised that Oscar calls the recipes “Creole”, since they originate not in New Orleans, but upriver in Natchez, but in its strictest definition, Creole is defined as “a person descended from the early French and Spanish settlers in the U.S. Gulf States”. Natchez was founded by French colonists in 1716.
In the culinary sphere, however, Creole implies the cooking of the well-to-do, more urban inhabitants of the region; one authority, Howard Mitcham, defines it as “city” cooking as opposed to “country (Cajun)”. And many of the 200+ recipes are sophisticated indeed: cauliflower Hollandaise, Doberge cake (a distinctly New Orleans dish, by the way), shrimp remoulade, and floating island pudding, but there is also an abundance of good home-style recipes such as Southern-style pork chops, a meat loaf, baked beans, and spoon bread. Note please the recipe for Harvard beets on page 49.
Courtbouillion of Red Fish
1 large red fish, snapper or sheepshead, 5-6 lbs. 1/2 cup salad (vegetable) oil 1 c. flour 2 large onions, chopped 2 1/2 cups canned tomatoes 2 bay leaves 4 green bell peppers, chopped 4 shallots or green onions, chopped 2 cloves garlic, minced 2-3 slices lemon 1 cup claret or port wine 1/2 teaspoon allspice 1 1/2 cups water (scant) a few sprigs parsley
Slice fish across back into 2 or 3 in cuts. In a large skillet heat the salad oil, add the flour and stir until very brown. Add onions, stirring until cooked a bit. add chopped tomatoes and remaining ingredients except wine and fish, cook for 1/2 hour or more. Add sliced fish (you may lay fish in roasting pan or large pot if skillet isn’t large enough and pour sauce over fish). Simmer for 15 to 20 minutes until fish is cooked. Add wine and let come to a boil again. Serve with rice or creamed potatoes. (Serves 6 to 8).
Chances are if you’re an average middle-class sort, somewhere tucked away in a cabinet or closet you have a fondue pot. It’s likely you’ve never used the damn thing and never will because you’d rather order out than make anything as baffling as fondue.
In the middle of the last century,, trendy America embraced fondue . The early recipes were startlingly elaborate—as were the fondue sets themselves—and included prescribed serving rituals as well as a warning that drinking cold beverages while eating causes constipation. (It doesn’t.)
Fashionable authors recommended using long two-tined forks to skewer the bread cubes, which is why colorful glazed fondue pots with matching spears were standard gifts at weddings. Many of you likely remember your mother’s fondue set in harvest gold and avocado green., with a little wire rack beneath for canned heat.
Fondues became quite popular because the ingredients were inexpensive and familiar; the equipment, however novel, was within reach, and while most of us consider a fondue about the gayest thing you can serve at a party, it ‘s actually quite good, and makes for a novel holiday dish (particularly New Year’s).
The following basic recipe is from Betty Crocker’s Dinner Parties: A Contemporary Guide to Easy Entertaining, [Golden Books: New York] 1970, 1974 (p. 55). Let me recommend you lightly toast the bread cubes.
Cut a French loaf into 1-inch cubes, and a pound of Swiss cheese into 1/4-inch cubes (about 4 cups). Sprinkle about two tablespoons AP flour over cheese and toss until is coated. Rub cut clove of garlic on bottom and side of quart ceramic fondue pot, heavy saucepan or chafing dish. Add 1 cup dry white wine (Rhine, Reisling, Chablis, Neuchatel); heat over medium until bubbles rise to surface (do not allow to boil). Gradually stir in cheese, adding only 1/2 cup at a time and stirring after each addition until cheese is melted and blended. (Do not allow mixture to become too hot.) Stir in 2 tablespoons kirsch or sherry liqueur and seasoning.
If fondue has been prepared on range, transfer fondue pot to source of heat at table and adjust heat to keep fondue just bubbling. Guests spear cubes of bread with long-handled forks and dip into cheese mixture. Stir fondue occasionally. (If fondue becomes too thick, mix in more warm white wine.) 4 servings.
I was in the bar having a beer and sulking over my tilted world, thinking nothing worse could happen when Ricky slaps me upside my back and says, “You look like shit.”
Rubbing the bridge of your nose with three fingers and an extended pinky is not a gesture to use frequently, but it fit on this occasion, punctuated by an emphatic groan. “Don’t be mean to me, Ricky. Just buy me a beer and go away.”
“Oh, but Jesse, you realize if I buy you a beer, you buy my company!”
“Unfortunately, yes,” I said. “I was just hoping you’d picked up a sense of decency after going to that fund-raiser for the Belhaven Creek Preservation Society.”
“Oh, my GOD! You should have been there,” he said. “The buffet looked like a crime scene with croutons.”
“Go away, Ricky,” I said. “Just let me stew. Thanks for the beer.”
Then of course first thing Ricky did was run this acid blonde drinking a screwdriver off the stool next to me and sits down with a rude and sinuous motion. Once settled, he lit a cigarette, fiddled with his hair, took a sip, looked at me and said, “You can talk to me.”
I flashed back over a year of juggling one disappointment after another and looked at Ricky, at a face as open as a page. Yes, I could talk to Ricky; I could tell him things I could tell no one else because he wouldn’t care enough to remember.
Ricky is one of those people who see others as catalysts for their own self-edification much as Truman Capote did, and Ricky reminded me a lot of Truman: wispy balding blond hair, tortoise shell specks and a wit like a whip, a good guy most of the time, but when he’d had too much scotch you had to dance around him because he got so feely-touchy.
“I know what it is anyway,” he said, leaning back and swiveling on his stool “It’s those damn landmark things.”
“There’s more to it than that… ,” I began.
“No there isn’t,” Ricky smiled as he cut me off. “They’re landmarks, those little pieces of earth that those who are paid to think they know more about history ordain are more valuable than other pieces.”
“That’s not it at all, Ricky, and you know it.” Now he’d gotten my dander up. “This is history! I mean, where do we draw the line? What do we keep? What do we lose?”
Ricky scooted his stool closer and patted me on the shoulder. “Jesse, what is history? What is it to you, I mean.”
“Very well,” I said, “History is a record of human events.”
“Ah,” he said, crossing one leg over the other and scowling at a fat women at a corner table, “Sure, history is a human construct, without us, history is only time, if that,” he said, waving at his sister Ralph. “And on a planet with so much water and vulcanism who’s to say today’s landmark might not be tomorrow’s tidal pool? And what about those “vast and trunkless legs of stone” in a desert stamped ‘My name is Ozymandias, King of Kings/Look on my Works, ye Mighty, and despair!’?”.
“The eastern seaboard used to be eaten up with properties touting that ‘Washington Slept Here’ in hopes some ignorant patriot with a fat wallet might be in the market. Of course, you can say any sort of thing special applying any given set of values, but dates and personages tend to take precedent over architectural details, which if you ask me are more important.”
“No, no, no,” I said, putting my palms on my cheeks. “Ricky, history is important, it’s how we position ourselves in the great Scheme of things.”
“No, it isn’t,” he said, smiling. “It’s only as important as you think it is, otherwise it’s just somebody saying something about a house where somebody lived, or a tree somebody hid in or a place where somebody supposedly stepped ashore. These are just labels on things that history puts her price on.”
“She’s a skinny old woman with bleached gorgon hair who sits in that winter temple on a bluff with blunt pandering as her partner and a cane guy as her pimp; she’ll sell you a sign, make out a certificate, get on her knees or up ass for enough money.”
“Ricky,” I said, “I really wish I hadn’t asked.”
“You’ll be okay,” he said. “Live well and love deeply.”
This wonderful old recipe is from Howard Mitcham’s classic, Creole Gumbo, and All That Jazz. Cover the bottom of a 10-in. gratin with finely-crumbed saltines mixed with pepper, paprika, chopped shallots, and parsley. Add a layer of oysters that have been rolled in the crumb mixture, then top with another layer of crumbs and grated parmesan. Drizzle with only enough melted butter to moisten, then slowly pour heavy cream into the edge of the dish until oysters are just covered. Place in a very hot oven until bubbling and browned.
The following excerpt comes from Elmo Howell’s wonderful Mississippi Back Roads (Langford: 1998). This old church deserved a far better fate.
In the beginning, all Baptists were Primitive Baptists. Following the Reformation, the Anabaptists, along with Calvinists, Waldensians, Mennonites and other radical groups, departed from Church and State to live a holy life according to the Gospels. Today most Baptists in the South belong to the giant Southern Baptist Convention, but the small scattered congregations in the hill country who still have no Sunday School, no foreign missions, no paid clergy, and who still wash each other’s feet in solemn ceremony—in keeping with Christ’s example and an ancient Maundy Thursday rite—are the true descendants of the original Baptists. They are the Primitives, the Hardshells.
Baptist worship began in Mississippi in the 1780’s when Elder Richard Curtis came out from South Carolina and settled with a small flock on Cole’s Creek above Natchez. Spain ruled the country, Roman Catholicism was the state church, but for awhile all went well with Protestants in private worship. Then word got out that Curtis was performing marriage ceremonies, taking in converts, and even talking about building a church. In a government crackdown, five or more persons found together in a religious capacity were subject to arrest. He ignored the warning—but escaped, it is said, through the offices of a half-Indian convert, Aunt Chloe Holt, who roused him in the night with a horse and saddle and provisions for his journey. At the end of Spanish rule, Curtis returned to Mississippi and spent the rest of his life with the Baptists in Adams County.
In the half century following this rude beginning in Mississippi, a great revolution swept over Baptists everywhere, the “Fuller Heresy,” as the Primitives called it, or the advent of the “missionaries” with their charge to evangelize the world. Baptists began with a stern predestinarianism, which among “Southern Baptists,” organized in the 1840’s, gave way to prevalence of grace and open communion. The old remnant held on to “total depravity” and man’s incapacity to restore himself to favor with God. They rejoiced in Election, God’s choosing “whom He would,” and left it to the mystery of love that some are saved, some lost. “Ye have not chosen me, but I have chosen you and ordained you.” This heady doctrine provoked an extraordinary reaction in both life and literature in England in the 17th century. “O Eternity! Eternity!” cries John Bunyan’s Man in the Iron Cage. “How shall I grapple with the misery that I must meet with in Eternity!” Men lived on the edge, some went mad—while others lived gloriously and preached like Bunyan. The Primitive Baptists today are a fragmented part of this experience.
Loosascoona Primitive Baptist Church at old Airmount east of Coffeeville is a remarkable survivor, in both church organization (still with regular services) and in an old building perhaps a century and a half old. No one knows when it was built. In 1839, the Yalobusha Baptist Association in central Mississippi split in two in the controversy between old and new. Five churches broke away to form the Loosascoona Primitive Baptist Association. “I am not of you,” one elder spoke out at the meeting, “and that it may be manifest that I am not of you, I now go out of you.” And so it was in Yalobusha County, as throughout the state, that the old Baptists withdrew to their hills and hollows, a small but sturdy remnant to carry on in their own way.
The church organization at Airmount lasted for a century, but with membership down to only four families in 1938, services were discontinued. The doors were closed, the house was given a new tin roof, left to itself and forgotten. Undergrowth moved into the clearing. Then in 1965, one surviving member had a dream—he dreamt of going to church again in the woods with his father. Under the leadership of William Tyler “Dub” Wortham and Guy Shaw of Coffeeville, Loosasaoona was brought back to life. The Murphree family, old settlers of the county, joined in. (David Murphree who died in 1838—Yalobusha County’s only Revolutionary War soldier and grandfather of Dennis Murphree, Governor of Mississippi in 1927—is buried beside the church.) Thanks to the tin roof, the old structure was still sound. The road was cleared, a tree removed from the church door, and a pastor called. Today Loosascoona has a regular service on first Sunday afternoons and an annual homecoming and Old Harp singing on the fourth Sunday in September.
The Primitives, overlooked in the bustle of “new Baptist”. brothers, are an instance of survival and retention of character through centuries of change. In simplicity of life and in the old songs and sparse dignity of ritual, they approach the Mediaeval and mystical. “Godliness is a matter that cannot be understood by the carnal mind,” says church historian Benjamin Griffin of Holmes County. “It is a mystery, a great mystery-impossible to communicate except to those whose hearts have been circumcised, ears unstopt, and eyes opened by the power of the living God.”
John Bunyan, a 17th century Baptist, conceived of man’s life as a pilgrimage. “I have loved to hear my Lord spoken of,” says Mr. Standfast at the end of his journey, “and wherever I have seen the print of his shoe in the earth, there I have coveted to set my foot too.”
Southerners share an acute awareness that most of our fellow countrymen view us with disdain. This knowledge of ill regard is something we learn from an early age, and the message is amplified and compounded by a steady stream of negativity from every imaginable source: books, movies, television and other media, not to mention personal experiences garnered by traveling outside our lands and meeting that contempt face-to-face.
As powerful as this imprint is, still it can come as a shock, particularly for a Mississippian, who even among their fellows from other Southern states are pissed upon as if from a great height, to find that a person you admire for talent, wisdom, and at least an ostensible generosity of mind can be vehemently bigoted towards a region and people never visited. Such was my reaction to Bill Bryson’s account of a visit to Mississippi in The Lost Continent: Travels in Small-Town America, in which Bryson chronicles a 13,978 mile trip around the United States in the autumn of 1987 and spring 1988.
When I was a graduate student studying English as a language, Bryson’s The Mother Tongue: English and How It Got That Way (1990) captivated me. Witty, informative and occasionally dazzlingly well-written,–he hangs 10 all through Middle English–Bryson came across as the bluff, jovial professor of the sort one should hope to have in a subject that can be stupefying.
Many years later, when I came across Bryson’s account of his journey through Mississippi in The Lost Continent, I was stunned to discover him, a native Iowan now living in Britain, as full of bile as most American writers who venture south and dismayed to find his account packed with the usual shopworn stereotypes, clichés, and overt contempt. Here’s some of what he wrote.
Just south of Grand Junction, Tennessee, I passed over the state line into Mississippi. A sign beside the highway said, WELCOME TO MISSISSIPPI. WE SHOOT TO KILL. (my emphasis, jly) It didn’t really. I just made that up. This was only the second time I had ever been to the Deep South and I entered it with a sense of foreboding. It is surely no coincidence that all those films you have ever seen about the South – Easy Rider, In the Heat of the Night, Cool Hand Luke, Brubaker, Deliverance – depict Southerners as murderous, incestuous, shitty-shoed rednecks. It really is another country. … I followed Highway 7 south towards Oxford. It took me along the western edge of the Holly Springs National Forest which seemed to be mostly swamp and scrub land. I was disappointed. I had half expected that as soon as I crossed into Mississippi there would be Spanish mosses (sic) hanging from the trees and women in billowy dresses twirling parasols and white-haired colonels with handlebar mustaches drinking mint juleps on the lawn while armies of slaves gathered the cotton and sang sweet hymns. But this landscape was just scrubby and hot and nondescript. Occasionally there would be a shack set up on bricks, with an old black man in a rocking chair on the porch, but precious little sign of life or movement elsewhere.
At the town of Holly Springs stood a sign for Senatobia, and I got briefly excited. Senatobia!What a great name for a Mississippi town! All that the old South stood for seemed to be encapsulated in those five golden syllables. Maybe things were picking up. Maybe now I would see chain gangs toiling in the sun and a prisoner in heavy irons legging it across fields and sloshing through creeks while pursued by bloodhounds, and lynch mobs roaming the streets and crosses burning on lawns. The prospect enlivened me, but I had to calm down because a state trooper pulled up alongside me at a traffic light and began looking me over with that sort of casual disdain you often get when you give a dangerously stupid person a gun and a squad car. He was sweaty and overweightand sat low in his seat. I assume he was descended from the apes like all the rest of us, but clearly in his case it had been a fairly gentle slope. I stared straight ahead with a look that I hoped conveyed seriousness of purpose mingled with a warm heart and innocent demeanor. I could feel him looking at me. At the very least I expected him to gob a wad of tobacco juice down the side of my head. Instead, he said, “How yew doin’?” This so surprised me that I answered, in a cracking voice, “Pardon?” “I said, how yew doin’?” “I’m fine,” I said. And then added, having lived some years in England, “Thank you.” “Y’on vacation?” “Yup” “Hah doo lack Miss Hippy?” I was quietly distressed. The man was armed and Southern and I couldn’t understand a word he was saying to me. “I’m sorry,” I said, “I’m kind of slow, and I don’t understand what you’re saying.” “I say” – and he repeated it more carefully – “how doo yew lack Mississippi?” It dawned on me. “Oh! I like it fine! I like it heaps! I think it’s wonderful. The people are so friendly and helpful.” I wanted to add that I had been there for an hour and hadn’t been shot at once, but the light changed and he was gone, and I signed and thought, “Thank you, Jesus.” I drove on to Oxford, home of the University of Mississippi, or Ole Miss as it’s known. The people named the town after Oxford in England in the hope that this would persuade the state to build the university there, and the state did. This tells you most of what you need to know about the workings of the Southern mind.Oxford appeared to be an agreeable town. It was built around a square, in the middle of which stood the Lafayette County Courthouse, with a tall clock tower and Doric columns, basking grandly in the Indian-summer. Around the perimeter of the square were attractive stores and a tourist information office. I went into the tourist information office to get directions to Rowan Oak, William Faulkner’s home. …
Behind the desk sat a large, exceptionally well-dressed black woman. This surprised me a little, this being Mississippi. She wore a dark two-piece suit, which must have been awfully warm in the Mississippi heat. I asked her the way to Rowan Oak. “You parked on the square?” she said. Actually she said, “You pocked on the skwaya?” “Yes.” “Okay, honey, you git in yo’ car and makes the skwaya. You goes out the other end, twoads the university, goes three blocks, turns rat at the traffic lats, goes down the hill and you there, un’stan?” “No.” She sighed and started again. “You git in yo’ car and makes the skwaya–” “What, I drive around the square?” “That’s rat, honey. You makes the skwaya.” She was talking to me the way I would talk to a French person. She gave me the rest of the instructions and I pretended to understand, though they meant nothing to me. All I kept thinking was what funny sounds they were to be emerging from such an elegant-looking woman. As I went out the door she called out, “Hit doan really matter anyhow cust hit be’s closed now.” She really said hit; she really said be’s. I said, “Pardon?” “Hit be’s closed now. You kin look around the grounz if you woan, but you cain’t go insod.” I wint outsod thinking that Miss Hippy was goan be hard work.
There’s more; some worse, some better. Bryson visited Tupelo and Columbus as well, but in the final analysis. he left Mississippi with pronounced relief, and his impressions of the state were, I’m disappointed to say, rather much what we have come to expect of most people who visit with preconceived prejudices and with no desire to do anything more than capitalize upon the surety that their condescension would be well received by the world at large.
Then again, perhaps something akin to sour grapes may involved. Bryson never got around to finishing that screenplay of Absalom, Absalom!, likely because his diminuating, dismissive assessment of the Southern mind rendered him incapable of encompassing–much less fathoming–Faulkner’s world.
