Southern Agrarians - Revival

Revival

At a reunion of the Fugitive Poets in 1956, Warren confessed that for about a decade — from just before World War II to some years after — he had shut Agrarianism from his mind as irrelevant to the cataclysmic social and political events then playing out in the world. Now, however, he believed that, rather than being irrelevant, his old Agrarian enthusiasms were tied into the major problems of the age. In the modern world, the individual had been marginalized, stripped of any sense of responsibility, or of past or place. "In this context," writes Paul V. Murphy, "the Agrarian image of a better antebellum South came to represent for Warren a potential source of spiritual revitalization. The past recalled, not as a mythical 'golden age' but 'imaginatively conceived and historically conceived in the strictest readings of the researchers', could be a 'rebuke to the present'."

It was Warren's concern with democracy, regionalism, personal liberty and individual responsibility that led him to support the civil rights movement, which he depicted in his nonfiction works Segregation (1956) and Who Speaks for the Negro? (1965) as a struggle for identity and individualism. As Hugh Ruppersburg, among others, has argued, Warren's support for the civil rights movement paradoxically stemmed from Agrarianism, which by the 1950s meant something very different to him from the Agrarianism of I'll Take My Stand. As Warren's political and social views evolved, his notion of Agrarianism evolved with them. He came to support more progressive ideas and racial integration, and was a close friend of the eminent African-American author Ralph Ellison. While Donald Davidson took a leading role in the attempt to preserve the system of segregation, Warren took his stand against it. As Paul V. Murphy writes, "Loyalty to the southern past and the ambiguous lessons of Agrarianism led both men in very different directions."