Simply rebranding the denomination’s name will not result in long-term change. [33] See “Aunt Jemima, minstrel-type variety,” in On the Air: The Encyclopedia of Old Time Radio by John Dunning (Oxford University Press, 1998), p. 50. The sense of rightness in which whiteness enwraps those of us who are white keeps us from wondering about what number of these black women working as domestics had former slaves for mothers or grandmothers. What happened? I graduated high school with Mark Konkol (his name is misspelled in footnote 3 ). ‘Why shouldn’t people be able to eat pancakes anytime they want.’” With his command of “advertising, merchandising and creating market demand, he sold America on the idea that his Aunt Jemima Pancake Mix was good all year round.”[16] The advertisement strategy he used depicted the happy life of a fictitious slave named Aunt Jemima.
Henry Parsons Crowell first became a trustee of Moody Bible Institute in 1901 and quickly worked to secure the school’s financial footing. In many ways, “Southern” no longer reflects the current geographic makeup of the denomination.
[31] Skylar Harris, “Advertising,” in Nikki L. M. Brown, Barry M. Stentiford, eds., The Jim Crow Encyclopedia: Greenwood Milestones in African American History, Volume 1, 2 (Westport, Connecticut/London: Greenwood Press, 2008), p. 9. Was it right to make money this way? I'd like to know exactly why his marketing was revolutionary (perhaps contrasted with other practices at the time). Was it right to remain silent about this relationship for now nearly a hundred years? To what extent they are a mixture of truth, fiction and tradition, we do not know.
Theological and ethical commitments must be interrogated and changed to root out the sins of racism and white supremacy. Such a proposal finds itself situated within a long tradition of using 20th century branding techniques by American evangelicals.
Emphasis added. The photograph by mcduffee from Richard Ellsworth Day, A Christian in Big Business, the Biography of Henry Parsons Crowell, the Breakfast Table Autocrat (Chicago: Moody Press, 1946), Location 1830. Mr. Moody’s question, “Is it right?” may be augmented with a test for evaluating ethical integrity in advertising developed in 1932 by the evangelical businessman Herbert J. Taylor, which he called the Four-Way Test. Anna Robinson (1902-1951); Quaker Oats’s Aunt Jemima from 1933 until her death in 1951, The senior leadership of the Moody Bible Institute was quick to say they were “sorry” once “being made aware” of a couple of pictures in old school yearbooks that depicted two white students in blackface impersonating African Americans. The original Quaker pitchman held a scroll upon which was written a single word, “Pure.”.
This mindset prevails among white evangelicals. “During the 1920s Quaker Oats helped to construct [a] longing for the Old South, and the company’s copywriters effectively transferred a romantic mythology of plantation fiction into the commercial arena.”[18] The Quaker Oats decision to own Aunt Jemima took place in a moment of American history when Kimberly Wallace-Sanders argues, “that Aunt Jemima’s success as a trademark was predicated upon a fascinating interweaving of commerce, memory, and racial nostalgia that serves as a ‘vehicle for post-Civil War national consolation.’”[19] The advertisements for Aunt Jemima “did not celebrate the promise of post-Emancipation for African Americans.
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