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Background

Thomas Dixon Jr. had an intense, roving intellect and an ability to excel in many public arenas. A native of Shelby, North Carolina, Dixon graduated with highest honors from Wake Forest College in 1883. After a semester in graduate school at Johns Hopkins University, he jumped from an acting career in New York City to working as a lawyer (and briefly a state legislator) in North Carolina. Only with his ordainment as a Baptist minister in 1886 did Dixon find the field in which he would make his first major mark on American culture. A meteoric rise in his new profession brought him to the pulpits of a church in Boston in 1887 and of the influential Twenty-third Street Baptist Church in New York City beginning in 1889. His dynamic oratory garnered large crowds for his church and fame for Dixon, and in 1895 he organized a massive non-denominational church in which he could freely advocate that churches must address the social problems of the city. Finding the regime of a pastorate too limiting, he left the church in 1899 to speak over the next four years to audiences overflowing lecture halls throughout the nation, broadening his subject matter from religion to include a variety of the political and social issues of the day.

A turn toward the vocation of popular novelist assured Dixon of lasting fame beginning with the publication of The Leopard’s Spots in 1902. Selling more than a hundred thousand copies in only its first few months, the book, along with its sequel The Clansman and a hit play based on the novels, established Dixon as the major interpreter of southern history to the nation. Dixon enjoyed continuing commercial success with a trail of novels in the first two decades of the century, but his work gained even more notoriety when he cooperated in turning his early novels into the pioneering film "The Birth of a Nation", directed by D. W. Griffith. As his career moved past its peak, Dixon continued to be a prolific author, contributing to anti-communist literature in particular, before closing his life as a struggling civil servant in his home state.

Dixon’s life has attracted the attention of several scholars in recent years, but the only full-length studies of him are now decades old. More typically, writers single out Dixon only to illustrate briefly the severe racism of the turn-of-the-century South. His racist views have been explained by some using a psychosexual scheme, but new perspectives may be in order when one analyzes Dixon in the full context of his broader views for much of the first half of his life and of his widespread respectability during his lifetime. Little attention has been paid to his importance as a proponent of urban social reform through Christianity or to his nationwide prominence as a lecturer.

In this symposium, we will evaluate Dixon’s dual roles as not only a creator of cultural attitudes regarding race and other issues, but also as a reflection of the biases of his time. What explains his immense popularity among many in both the North and the South? Similarly, who raised alternative voices in opposition to Dixon, and with what effectiveness? How did a small-town North Carolinian come to advocate the social gospel as minister to the wealthy of New York? What is his importance as a forebear of today’s ecumenical megachurches? What are the duties of the church in recognizing and remedying social injustice and distress? What were the sources of Dixon’s loyalty to white supremacy? Do his novels have any literary merit? Who were his readers? What was his role in one of the most path-breaking productions in the history of film? Over a two-day period, these questions and many more that arise from Dixon’s life will be addressed by ten presentations from visiting scholars and will receive the comment and scrutiny of four respondents. We anticipate the publication of revised versions of those presentations.