Culture War and the Scopes Trial

Culture War and the Scopes Trial

A trial in the heart of Tennessee came to represent the changing culture of the 1920s, as well as those who sought to preserve traditional views. John Scopes, a recent graduate of the University of Kentucky, was teaching biology in Dayton, Tennessee, when he was found in violation of a state law that prohibited the teaching of Charles Darwin’s theory of evolution. Darwin’s theories were taught throughout the United States at the time, but they raised the ire of conservatives and evangelicals who believed that evolution ran counter to deeply held religious beliefs about the divine creation of man. In 1925, leading public figures such as William Jennings Bryan arose to defend the state law of Tennessee. Clarence Darrow agreed to defend Scopes’s right to academic freedom. The resulting trial, known as the Scopes Monkey TrialA highly publicized trial of high school teacher John Scopes who violated a Tennessee law that forbade the teaching of evolution. The trial would become emblematic of the culture wars of the early twentieth century between conservative Christian fundamentalists and modernists who tended to be more secular and liberal., quickly descended into a media circus. As news reporters covered the trial’s proceedings via live radio, Americans everywhere tuned in to listen as the academics squared off against the defenders of tradition and old-time religion.

One of the reasons Bryan agreed to defend the Tennessee law was that Darwin’s theories about evolution were also being used to support eugenicists who advocated sterilization of minorities, which Bryan felt was un-American. However, the bulk of Bryan’s argument was based on the idea that the teaching of evolution and the increasingly secular nature of public education threatened the values of rural America. The actual violation of the state law itself was hardly denied, and the trial soon became more of cultural debate than an investigation of the validity of the Tennessee law. Scopes himself was found guilty and fined $100, although he was never required to pay upon appeal.

The notoriety surrounding the trial led most Americans to hold their own debates about the separation of church and state. Most urban reporters believed that the brilliant attorney Clarence Darrow humiliated the devoutly religious Bryan. However, for many Americans, Bryan’s declared belief in the literal translation of the Bible was nothing to be ashamed of. Even if the trial resulted in a moral victory for the forces of modern science and secular education, rural Americans, especially rural Southerners, often relished lost causes. For them, the attack upon a law they believed defended their children from heretical theories represented the way urban America, liberals, the federal government, and an increasingly worldly culture threatened their way of life. For the rest of the nation, liberal condescension toward evangelicals and rural Southerners appeared inconsistent with values such as toleration for others that supposedly guided American liberalism.

Although the trial was portrayed as a battle of reason and science versus religion and city versus the countryside, most Americans did not draw lines quite so cleanly. Most Americans believed in both evolution and creationism. Many rural Americans feared that banning evolution for religious reasons violated principles that were supposed to separate the church from the government. In addition, many academics rose to defend traditional views and ways of life against the superficiality of modern culture.

In 1930, a dozen Southern historians published an edited collection of articles called I’ll Take My Stand: The South and the Agrarian Tradition. The historians sought to defend both the South and rural conservatism. They argued that an agricultural economy was naturally disposed toward more humane, egalitarian, and leisurely societies than that of urban industry. The book mixed an impassioned defense of community, the satisfaction of hard work, and a longing for an Edenic paradise lost. However, these white Southerners also demonstrated some of the most disturbing features of the white South when discussing race. Demonstrating their own misguided ideas about Africa as a land of savagery, several chose to include a nonhistorical defense of slavery as a positive good for the enslaved.