“Crusade for Justice”

J. E. Ford
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Abstract

Notebook 2 reframes Ida B Wells as a thinker of the multitude. In her unfinished autobiography Crusade for Justice, Wells sets aside her image as the maverick opposing lynching singlehandedly. Her autobiography grounds her intellectual and activist legacy in galvanizing collective opposition to racism, sexual violence, and class exploitation, with lynching serving as the microcosm of these horrors across the South and a newly imperial United States. This chapter reinterprets Wells’s canonical pamphlets from the 1890s and 1900s through her autobiography’s viewpoint. This notebook also challenges today’s common-sense view that racism is the by-product of “one bad apple” who can be converted to a less racist view by their victims. Lynching involves a collective reinforcing its superiority through informal and formal institutional channels. Only another collective force can counter it. Wells does not find that agency in “the people”—those who are already recognized as having rights—but in the multitude, that complicated mass at once empowering and destabilizing the State. Finally, this chapter challenges leftist romanticizations of the multitude by showing how it can express itself in mass acts of disinformation and terror and the collective pursuit of truth and justice, when guilt and fear are overcome.
“正义运动”
笔记2将艾达·B·威尔斯重新塑造为大众的思想家。在她未完成的自传《正义的十字军》中,威尔斯把自己单枪匹马反对私刑的特立独行的形象撇在一边。她的自传将她的知识分子和活动家的遗产建立在激发集体反对种族主义、性暴力和阶级剥削的基础上,私刑是这些恐怖事件在南方和新帝国美国的缩影。这一章通过威尔斯自传的观点重新诠释了她19世纪90年代和20世纪的经典小册子。这本笔记本还挑战了今天的常识性观点,即种族主义是“一个坏苹果”的副产品,受害者可以将其转变为不那么种族主义的观点。私刑涉及到一个集体通过非正式和正式的制度渠道加强其优越性。只有另一种集体力量才能对抗它。威尔斯并没有在“人民”——那些已经被承认拥有权利的人——身上找到这种力量,而是在大众身上,这种复杂的大众既赋予了国家权力,又破坏了国家的稳定。最后,本章挑战了左派对大众的浪漫化,展示了它如何在克服内疚和恐惧的情况下,通过虚假信息和恐怖的大规模行为以及对真理和正义的集体追求来表达自己。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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