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White trash is a derogatory racial and class-related slur[1][2] used in American English to refer to poor white people, especially in the rural southern United States. The label signifies a social class inside the white population and especially a degraded standard of living.[3] It is used as a way to separate the "noble and hardworking" "good poor" from the lazy, "undisciplined, ungrateful and disgusting" "bad poor". Use of the term provides for middle- and upper-class whites a means of distancing themselves from the poverty and powerlessness of poor whites, members of a privileged class – whites – who cannot enjoy those privileges.[1]
The term has been adopted for people living on the fringes of the social order, who are seen as dangerous because they may be criminal, unpredictable, and without respect for political, legal, or moral authority.[4] While the term is mostly used pejoratively by urban and middle-class whites as a class signifier,[5] some white entertainers self-identify as "white trash", considering it a badge of honor, and celebrate the stereotypes and social marginalization of lower-class whiteness.[1][6][7][8]
In common usage, "white trash" overlaps in meaning with "cracker", used of people in the backcountry of the Southern states; "hillbilly", regarding poor people from Appalachia; "Okie" regarding those with origins in Oklahoma; and "redneck", regarding rural origins; especially in the South.[9] The primary difference is that "redneck", "cracker", "Okie", and "hillbilly" emphasize that a person is poor and uneducated and comes from the backwoods with little awareness of and interaction with the modern world, while "white trash" – and the modern term "trailer trash" – emphasizes the person's supposed moral failings, without regard to the setting of their upbringing. While the other terms suggest rural origins, "white trash" and "trailer trash" may be urban or suburban.[10]
Scholars from the late 19th to the early 21st century explored generations of families who were considered "disreputable", such as the Jukes family and the Kallikak family, both pseudonyms for real families.[11]
The expression "white trash" probably originated in the slang used by African American slaves, although its current widespread usage is due to its being picked up by upper- and middle-class whites as a way to denigrate poor whites who are different from "normal whites".[1] Nancy Isenberg compiled the long list of derisive names that have been used to refer to poor whites:
Waste people. Offscourings. Lubbers. Bogtrotters. Rascals. Rubbish. Squatters. Crackers. Clay-eaters. Tuckies. Mudsills. Scalawags. Briar hoppers. Hillbillies. Low-downers. White niggers. Degenerates. White trash. Rednecks. Trailer trash. Swamp people.[12]
In the popular imagination of the mid-19th century, "poor white trash" were a "curious" breed of degenerate, gaunt, haggard people who suffered from numerous physical and social defects. They were dirty, callow, ragged, cadaverous, leathery, and emaciated, and had feeble children with distended abdomens who were wrinkled and withered and looked aged beyond their physical years, so that even 10-year-olds' "countenances are stupid and heavy and they often become dropsical and loathsome to sight," according to a New Hampshire schoolteacher. The skin of a poor white Southerner had a "ghastly yellowish-white" tinge to it, like "yellow parchment", and was waxy looking, or they were so white they almost appeared to be albinos. They were listless and slothful, did not properly care for their children, and were addicted to alcohol. They were looked on with contempt by upper-class Southerners.[13]
Harriet Beecher Stowe described a white trash woman and her children in Dred: A Tale of the Great Dismal Swamp, published in 1856:
Crouched on a pile of dirty straw, sat a miserable haggard woman, with large, wild eyes, sunken cheeks, disheveled matted hair, and long, lean hands, like a bird's claws. At her skinny breast an emaciated infant was hanging, pushing, with its little skeleton hands, as if to force nourishment which nature no longer gave; and two scared-looking children, with features wasted and pinched blue with famine, were clinging to her gown. The whole group huddled together, drawing as far away as possible from the new comer [sic], looking up with large, frightened eyes, like hunted wild animals.[14]
Poor white trash were generally only able to locate themselves on the worst land in the South, since the best land was taken by the slaveholders, large and small. They lived and attempted to survive on land that was sandy or swampy or covered in scrub pine and not suited for agriculture; for this, they became known as "sandhillers" and "pineys".[15] These "hard-scratch" inhabitants were seen to match their surroundings: they were "stony, stumpy, and shrubby, as the land they lived on."[16]
Restricted from holding political office due to property qualifications, their ability to vote at the mercy of the courts, which were controlled by the slave-holding planters, poor whites had few advocates within the political system or the dominant social hierarchy. Although many were tenant farmers or day laborers, other white trash people were forced to live as scavengers, thieves and vagrants, but all, employed or not, were socially ostracized by "proper" white society by being forced to use the back door when entering "proper" homes. Even slaves looked down on them: when poor whites came begging for food, the slaves called them "stray goats."[17]
Northerners claimed that the existence of white trash was the result of the system of slavery in the South, while Southerners worried that these clearly inferior whites would upset the "natural" class system which held that all whites were superior to all other races, especially blacks. People of both regions expressed concern that if the number of white trash people increased significantly, they would threaten the Jeffersonian ideal of a population of educated white freemen as the basis of a robust American democracy.[18]
In his classic study, Democracy in America (1835), French aristocrat Alexis de Tocqueville sees the state of poor white southerners as being one of the effects of the slave system. He describes them as ignorant, idle, prideful, self-indulgent, and weak, and writes about southern whites in general:
From birth, the southern American is invested with a kind of domestic dictatorship ... and the first habit he learns is that of effortless domination ... [which turns] the southern American into a haughty, hasty, irascible, violent man, passionate in his desires and irritated by obstacles. But he is easily discouraged if he fails to succeed at his first attempt.[19]
Another theory held that the degraded condition of poor white southerners was the result of their living in such close proximity to blacks and Native Americans. Samuel Stanhope Smith, a minister and educator who was the seventh president of Princeton College, wrote in 1810 that poor white southerners lived in "a state of absolute savagism," which caused them to resemble Indians in the color of their skin and their clothing, a belief that was endemic in the 18th and early 19th century. Smith saw them as a stumbling block in the evolution of mainstream American whites,[20] a view that had previously been expressed by Michel-Guillaume-Jean de Crèvecoeur in his 1782 book, Letters from an American Farmer. Crèvecoeur, a French soldier-diplomat who resettled in the United States and changed his name to J. Hector St. John, considered poor white southerners to be "not ... a very pleasing spectacle" and inferior to the prototypical American he celebrated in his book, but still hopes that the effects of progress would improve the condition of these mongrelized, untamed, half-savage drunken people who exhibit "the most hideous parts of our society."[21]
For Ralph Waldo Emerson, the transcendentalist and pre-eminent American lecturer, writer and philosopher of the mid-nineteenth century, poor people of all kinds – including poor white Southerners – lived in poverty because of inherent traits in their nature. The poor were "ferried over the Atlantic & carted to America to ditch & to drudge, to make the land fertile ... and then to lie down prematurely to make a spot of greener grass..." These people Emerson referred to as "guano" were fated to inhabit the lowest niches of society, and he specifically excluded them from his definition of what an American was. Emerson's "American" was of Saxon heritage, descended from the Danes, Norsemen, Saxons and Anglo-Saxons, known for their "excess of virility", their "beastly ferocity", and – at least in Emerson's eyes – their beauty. These were not traits which were shared by the poor white Southerner. Americans may have degenerated somewhat in comparison to their ancestors, one of the weakening effects of civilization, but they still maintained their superiority over other "races", and white Southerners of all kinds, but especially poor ones, were themselves inferior to their countrymen from New England and the north.[22]
Some, such as Theodore Roosevelt, saw poor "degenerate" whites – as well as the mass of immigrants from southern and eastern Europe (those from northern Europe having been accepted in the Anglo-Saxon white race) – as being a major part of the problem of "race suicide", the concept that poor whites and unwanted immigrants would eventually out-procreate those of the dominant and superior white "race", causing it to die out or be supplanted, to the detriment of the country.[23]
According to Allyson Drinkard, in modern American society, to be considered "white trash" is different from simply being poor and white. The term
...conjures up images of trailer parks, cars on blocks, drug and alcohol abuse, family violence, neglected children, stupid adults, fist fighting, loud and abrasive language, poor dental and physical health, garishness, promiscuous women, rebel flag regalia, incest, and inbreeding.[1]
In the journal Critique of Anthropology, J. Z. Wilson argues that the term "white trash" "stands as a form of racism",[24] and Annalee Newitz and Matthew Wray, writing in The Minnesota Review consider it a instance of "Yoking a classist epithet to a racist one."[25] It is described as a "racial slur" by Lucas Lynch,[26] and filmmaker John Waters considered it "last racist thing you can say and get away with."[27][28] In 2020, Reader's Digest included "white trash" on its list of "12 Everyday Expressions That Are Actually Racist".[29]
Beginning in the early 17th century, the City of London shipped their unwanted excess population, including vagrant children, to the American colonies – especially the Colony of Virginia, the Province of Maryland, and the Province of Pennsylvania – where they became not apprentices, as the children had been told, but indentured servants, especially working in the fields. Even before the beginning of the Atlantic slave trade brought Africans to the British colonies in 1619, this influx of "transported" English, Welsh, Scots, and Irish was a crucial part of the American workforce. The Virginia Company also imported boatloads of poor women to be sold as brides. The numbers of these all-but-slaves was significant: by the middle of the 17th century, at a time when the population of Virginia was 11,000, only 300 were Africans, who were outnumbered by English, Irish and Scots indentured servants. In New England, one-fifth of the Puritans were indentured servants. More indentured servants were sent to the colonies as a result of insurrections in Ireland. Oliver Cromwell sent hundreds of Irish Catholics to British North America during the Irish Confederate Wars (1641–1653).[30]
In 1717, the Parliament of Great Britain passed the Transportation Act 1717, which allowed for the penal transportation of tens of thousands of convicts to North America, in order to alleviate overcrowding in British prisons. By the time penal transportation ceased during the American Revolutionary War (1775–1783), some 50,000 people had been transported to the New World under the law. When the American market closed to them, the convicts were then sent to Australia. In total, 300,000 to 400,000 people were shipped to the North American colonies as unfree laborers, between 1/2 and 2/3 of all white immigrants.[30]
The British conceived of the American colonies as a "wasteland", and a place to dump their underclass.[31] The people they sent there were "waste people", the "scum and dregs" of society. The term "waste people" gave way to "squatters" and "crackers", used to describe the settlers who populated the Western frontier of the United States and the backcountry of some southern states, but who did not have title to the land they settled on, and had little or no access to education or religious training.[1][32] "Cracker" was especially used in the south.
The first use of "white trash" in print to describe this population occurred in 1821.[33] It came into common use in the 1830s as a pejorative used by house slaves against poor whites. In 1833, Fanny Kemble, an English actress visiting Georgia, noted in her journal: "The slaves themselves entertain the very highest contempt for white servants, whom they designate as 'poor white trash'".[34][35]
The term achieved widespread popularity in the 1850s,[33] and by 1855, it had passed into common usage by upper-class whites, and was common usage among all Southerners, regardless of race, throughout the rest of the 19th century.[36]
In 1854, Harriet Beecher Stowe wrote the chapter "Poor White Trash" in her book A Key to Uncle Tom's Cabin. Stowe wrote that slavery not only produces "degraded, miserable slaves", but also poor whites who are even more degraded and miserable. The plantation system forced those whites to struggle for subsistence. Beyond economic factors, Stowe traces this class to the shortage of schools and churches in their community, and says that both blacks and whites in the area look down on these "poor white trash".[37] In Stowe's second novel Dred, she describes the poor white inhabitants of that swamp, which formed much of the border between Virginia and North Carolina, as an ignorant, degenerate and immoral class of people prone to criminality.[38] Hinton Rowan Helper's extremely influential 1857 book The Impending Crisis of the South – which sold 140,000 copies and was considered to be the most important book of the 19th century by many people – describes the region's poor Caucasians as a class oppressed by the effects of slavery, a people of lesser physical stature who would be driven to extinction by the South's "cesspool of degradation and ignorance."[39]
Jeffrey Glossner of the University of Mississippi writes:
Continued work is needed to understand the material reality of the lives of poor whites and how they influenced surrounding social and political structures. Finding the ways in which their influence radiated through southern society can give us an image of the poor whites that is lost in the biased accounts handed down by elite contemporaries. The social and cultural history of this period, moreover, needs to be further integrated to disentangle image-making from social reality and show the place of poor whites in the South. ... While their voices are often unheard, we can gauge the broader importance of their presence through the social, political, and cultural developments of the period.[40]
The Brandeis University historian David Hackett Fischer makes a case for an enduring genetic basis for a "willingness to resort to violence" (citing especially the finding of high blood levels of testosterone) in the four main chapters of his book Albion's Seed.[41] He proposes that a Mid-Atlantic state, Southern and Western propensity for violence is inheritable by genetic changes wrought over generations living in traditional herding societies in Northern England, the Scottish Borders, and Irish Border Region. He proposes that this propensity has been transferred to other ethnic groups by shared culture, whence it can be traced to different urban populations of the United States.[42]
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During the Civil War, the Confederacy instituted conscription to raise soldiers for its army, with all men between the ages of 18 and 35 being eligible to be drafted – later expanded to all men between 17 and 50. However, exemptions were numerous, including any slave-owner with more than 20 slaves, political officeholders, teachers, ministers and clerks, and men who worked in valuable trades. Left to be drafted, or to serve as paid substitutes, were poor white trash Southerners, who were looked down on as cannon fodder. Conscripts who failed to report for duty were hunted down by so-called "dog catchers". Poor southerners said that it was a "rich man's war", but "a poor man's fight." While upper-class Southern "cavalier" officers were granted frequent furloughs to return home, this was not the case with the ordinary private soldier, which led to an extremely high rate of desertion among this group, who put their families well-being above the cause of the Confederacy, and thought of themselves as "Conditional Confederates." Deserters harassed soldiers, raided farms and stole food, and sometimes banded together in settlements, such as the "Free State of Jones" (formerly Jones County) in Mississippi; desertion was openly joked about. When found, deserters could be executed, or humiliated by being put into chains.[43]
Despite the war being fought to protect the right of the patrician elite of the South to own slaves, the planter class was reluctant to give up their cash crop, cotton, to grow the corn and grain needed by the Confederate armies and the civilian population. As a result, food shortages, exacerbated by inflation and hoarding of foodstuffs by the rich, caused the poor of the South to suffer greatly. This led to food riots of angry mobs of poor women, who raided stores, warehouses and depots looking for sustenance for their families. Both the male deserters and the female rioters put the lie to the myth of Confederate unity, and that the war was being fought for the rights of all white Southerners.[44]
Ideologically, the Confederacy claimed that the system of slavery in the South was superior to the class divisions of the North, because while the South devolved all its degrading labor onto what it saw as an inferior race, the black slaves, the North did so to its own "brothers in blood", the white working class. This the leaders and intellectuals of the Confederacy called "mudsill" democracy, and lauded the superiority of the pure-blooded Southern slave-owning "cavaliers" – who were worth five Northerners in a fight – over the sullied Anglo-Saxon upper class of the North.[45] For its part, some of the military leaders of the North, especially Generals Ulyss
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