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Southern Spaces: A Partial History

...reach and readership. Staff Favorites Describe an article or project that best represents your experience at Southern Spaces. Screenshot from television interview, William G. Thomas III's "Television News and the...

Along the Ulcofauhatche: Of Sorrow Songs and "Dried Indian Creek"

...a plundered burial site near Covington (Macon Telegraph, 16 March 1894, p. 4). The individual in question, Woodson D. Boggus (c. 1868–1936), worked in the early twentieth century in Waco,...

Haiti and the Fear of Insurrection: A Review of The Slaveholding Crisis

...US Diplomacy toward Saint Domingue, 1798–1801," Early American Studies: An Interdisciplinary Journal 9, no. 1 (Winter 2011): 114–41; and Ronald Angelo Johnson, Diplomacy in Black and White: John Adams, Toussaint...

Stormy Banks and Sweet Rivers: A Sacred Harp Geography

...of dating and place of publication, see Metcalf, 89-97; Lowens and Britton, 115-37; Bealle 269, n. 1). This compilation of primarily American music incorporated shape-notes, or patent-notes, for the first...

Bioregional Approach to Southern History: The Yazoo-Mississippi Delta

...of the United States (Ogden, UT: US Department of Agriculture, Forest Service, 1978), 1–2, Appendix 2; WWF, "Ecoregions," http://www.worldwildlife.org/science/ecoregions/item1847.html (accessed December 1, 2009); David M. Olson et al., "Terrestrial Ecoregions...

Reckoning with Enslavement

...The project released its database of descendants in May 2019 with American Ancestors by the New England Historic Genealogical Society (see the GU272 Descendants, 1785–2000 database, www.americanancestors.org/search/databasesearch/2756/gu272-descendants-1785-2000). Third, historian Sharon...

Envisioning Faulkner and Southern Literature

...and Giroux, 1969); Eudora Welty's The Eye of the Story (New York: Random House, 1978); Fred Hobson's Tell About the South: The Southern Rage to Explain (Baton Rouge: Louisiana State...

References
1.	Eric Foner, Reconstruction: America's Unfinished Revolution, 1863–1877 (New York: Harper and Row, 1988).
2.	Shawn Lay, The Invisible Empire in the West: Toward a New Historical Appraisal of the Ku Klux Klan of the 1920s, ed. Shawn Lay (Urbana: University of Illinois Press, 1992): 56.
3.	Mark Auslander, "Driving Back into the Light: Traversing Life and Death in a Lynching Reenactment by African Americans," in Vehicles: Cars, Canoes and other Metaphors of Moral Imagination, eds. David Lipset and Richard Handler (New York: Berghahn Books, 2014): 178–193.
4.	Teresa Lenox, "The Carver Village Controversy," Tequesta: The Journal of the Historical Museum of South Florida, no. 50 (1990): 39–51.
5.	Robert Franklin Williams, Negroes with Guns (Detroit: Wayne State University Press, 1962): xiv. In July 1965, gunfire from the Deacons for Defense and Justice dispersed a Klan motorcade firing shots at African American homes in Bogalusa, Louisiana.[fn]Christopher B. Strain, "'We Walked Like Men': The Deacons for Defense and Justice," Louisiana History: The Journal of the Louisiana Historical Association 38, no. 1 (1997): 43.
6.	David Cunningham, There's Something Happening Here: The New Left, the Klan, and FBI Counter-Intelligence (Berkeley: University of California Press, 2005).
7.	Mark Auslander, "'Holding on to Those Who Can't Be Held'": Reenacting a Lynching at Moore's Ford, Georgia," Southern Spaces, November 8, 2010, https://southernspaces.org/2010/holding-those-who-cant-be-held-reenacting-lynching-moores-ford-georgia.
8.	Although opponents of the flag often assume it was used by the Ku Klux Klan from the time of the organization's founding in 1865, there is little evidence that the Klan used the flag until the 1940s (John Coski,The Confederate Battle Flag: America's Most Embattled Emblem [Cambridge: Belknap Press of Harvard University Press, 2005]: 85–96.) To be sure, the founders of the first Klan were Confederate veterans and honored the memory of the Lost Cause, and many second Klan members from 1915 through World War II felt great loyalty to the memory of the Confederacy, but they appear to have shared the prevailing white Southern sentiment that the flag was best reserved for honoring the Confederate dead in cemeteries and in solemn commemorative marches. From the time of General Robert E. Lee's surrender at Appomattox until the mid-1940s, the flag was largely under the control of heritage organizations such as the Sons of Confederate Veterans and the United Daughters of the Confederacy. From 1945 onwards, the revised Klan made extensive use of the Confederate battle flag, at times in conjunction with cross burnings at Stone Mountain and other sites. Following the war, members of the elite white fraternity Kappa Alpha increasingly displayed the flag at football games and in "Old South" processions. The rise in public flag display coincided with growing white southern resistance to Truman's civil rights proposals. The flag was widely used in the 1948 National States Rights Democratic Party, the "Dixiecrats," although it was never adopted as the party's official emblem. By 1951, Roy V. Harris, editor of the Augusta Courier and former speaker of the Georgia House of Representatives would write that the flag, "is becoming to be [sic] the symbol of the white race and the cause of the white people. The Confederate flag means segregation" (Coski, 137).
9.	Coski, 126.
10.	Auslander, "Driving Back into the Light," and "'Holding on to Those Who Can't Be Held.'"
11.	Gwendolyn Brooks, "The Chicago Defender Sends a Man to Little Rock, Fall 1957," in The Bean Eaters (New York: Harper, 1960).
12.	Laura Wexler, Fire in a Canebrake: The Last Mass Lynching in America (New York: Scribner, 2003).

Search Results for Offers 1 800-299-7264 Cheap Flights to Tel Aviv - American Airlines