{'fraction_non_alphanumeric': 0.02070750647109577, 'fraction_numerical': 0.0004314063848144953, 'mean_word_length': 4.826633165829146, 'pattern_counts': {'":': 0, '<': 0, '<?xml version=': 0, '>': 0, 'https://': 0, 'lorem ipsum': 0, 'www.': 0, 'xml': 0}, 'pii_count': 0, 'substrings_counts': 0, 'word_list_counts': {'cursed_substrings.json': 0, 'profanity_word_list.json': 0, 'sexual_word_list.json': 0, 'zh_pornsignals.json': 0}}
Conservative Thought in the Old South. A Review Article

It has been thirteen years since Eugene Genovese published a book solely in his own name, and nine since Fruits of Merchant Capital, whose authorship he shared with Elizabeth Fox-Genovese. It is not impossible that our younger readers, as they used to say, know him only as a crotchety and conservative gentleman who, from a Southern fastness, occasionally lobs hand grenades into the debates over multiculturalism and political correctness, a man whom the Village Voice has felt it necessary to label a sort of Public Enemy No. 1, a man who veers between elaborate Southern courtesy and abrupt New York acidity. Our older readers will better remember from a generation ago the Genovese of The Political Economy of Slavery and Roll, Jordan, Roll: Genovese the radical, the enemy of Republican gubernatorial candidates, the historian who transformed the study of slavery and the Old South, who did more than anyone else to introduce Gramscian concepts of hegemony into American thought. Many might see his present conservatism as a deviation from his early radicalism. In fact, it is probably only an extension of a Marxism that always stressed order and discipline. Those who measure their historians out in books will have reason to feel that Genovese has been silent for too long on his metier, the Old South. In fact, he has been engaged with Fox-Genovese in a venture as extensive as Roll, Jordan, Roll, which bears the working title of The Mind of the Master Class. This is intended to be an intellectual history of the Old South or, rather, of the slaveholding hegemony defined in his earlier books. For several years, articles have been appearing, sometimes in his name, sometimes in hers, sometimes in both, that have been sketching pieces of the puzzle they wish eventually to define and solve. But these have often appeared in obscure places, which the lay reader will be forgiven for having missed and even the cognoscenti have sometimes neglected. Thus scattered, these essays have not compelled an assessment or occupied a prominent place in the debate over antebellum Southern culture. The Slaveholders' Dilemma, being both a summary of those piecemeal articles and a down payment on the magnum opus to come, will presumably change this situation.