| 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.
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