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Somewhere Like Real Life: On Richard Linklater's Boyhood

...political football. Promotional infographic illustrating the making of Boyhood, 2014. © IFC Films. In times of economic crisis, many pundits and politicians choose to blame our problems on a degraded...

The Dispossessions of Appalachia: A Review of Ramp Hollow

...the 1960s and 1970s, activists promoted a related golden-age vision of egalitarian pastoralism in pre-industrial Appalachia, which they contrasted with the ugliness of strip mining, black lung disease, and other...

LiFT Art Salon: Hammonds House II

...to appreciate smelly old books, discolored newspapers, and indecipherable manuscripts. I blame my parents—after all, they planted the seed that is now blossoming into full-blown archive fever. #DareToBe promotional materials,...

Highlighting Charleston's African American History through the Lowcountry Digital History Initiative

...history projects about underrepresented race, class, gender, and labor histories in the South Carolina Lowcountry and the interconnected Atlantic World. This inclusive approach to Lowcountry history promotes greater awareness and audience...

Local Color

...color writers might be seen as promoting a separatist view of region through their attention to difference and unique detail, but they might also be seen as arguing an early...

LiFT Art Salon: Hammonds House

...Xavier Blk and Will Edmond, two of Atlanta's hottest DJs and party promoters, discussed their business philosophy and the "creative" benefits of living as a collective. Finally, hometown R&B singer, Donnie,...

Plantation Romances and Slave Narratives: Symbiotic Genres

...works seem to have been unable to avoid using the form not only to promote their way of life but also to express their deep anxieties about it. Plantation Romances...

References
1.	Campbell Robertson, "Civil Rights Sins, Curated by One of the Sinners," New York Times, April 6, 2014, A1; Dexter Mullins, "Mississippi to Make History by Opening Civil Rights Museum," Aljazeera America, October 23, 2013, http://america.aljazeera.com/articles/2013/10/23/mississippi-civilrightsmuseumtomakehistory.html. For more on civil rights tourism see, Owen J. Dwyer and Derek H. Alderman, Civil Rights Memorials and the Geography of Memory (Chicago: Center for American Places at Columbia College, 2008); Renee Christine Romano and Leigh Raiford, The Civil Rights Movement in American Memory (Athens: University of Georgia Press, 2006).
2.	See for example, Diane McWhorter, Carry Me Home: Birmingham, Alabama: The Climactic Battle of the Civil Rights Revolution (New York: Simon & Schuster, 2001); Carol Anderson, Eyes Off the Prize: The United Nations and the African American Struggle for Human Rights, 1944-1955 (Cambridge, U.K.; New York: Cambridge University Press, 2003).
3.	Robertson, "Civil Rights Sins, Curated by One of the Sinners."
4.	See for example, Charles Marsh, God's Long Summer: Stories of Faith and Civil Rights (Princeton, N.J.: Princeton University Press, 1997); Paul Harvey, Freedom's Coming: Religious Culture and the Shaping of the South from the Civil War through the Civil Rights Era (Chapel Hill: University of North Carolina Press, 2005). Evangelical is indeed an embattled term. For Dupont, evangelical is a unifying theological term denoting Christians, regardless of denomination, who are united by their belief in sin as a personal moral failure (not systemic), the primacy of individual conversion, final authority of the Bible, and the return of Christ. On defining evangelicals and evangelicalism see, for example, George M. Marsden, Understanding Fundamentalism and Evangelicalism (Grand Rapids, Mich.: W. B. Eerdmans, 1991); Mark A. Noll, The Rise of Evangelicalism: The Age of Edwards, Whitefield, and the Wesleys (Downers Grove, Ill.: InterVarsity Press, 2003). Historian David Bebbington offers a succinct definition in "What is an Evangelical," National Association of Evangelicals, accessed July 6, 2014, https://www.nae.net/church-and-faith-partners/what-is-an-evangelical.
5.	David L. Chappell, A Stone of Hope: Prophetic Religion and the Death of Jim Crow (Chapel Hill: University of North Carolina Press, 2004), 107. See also, S. Jonathan Bass, Blessed Are the Peacemakers: Martin Luther King, Jr., Eight White Religious Leaders, and the "Letter from Birmingham Jail" (Baton Rouge: Louisiana State University Press, 2001). Ironically, Martin Luther King Jr.'s "Letter from Birmingham Jail" found white clergy's public commitments to social order and peace "the Negro's great stumbling block in the stride toward freedom."
6.	See for example, Thomas J. Sugrue, Sweet Land of Liberty: The Forgotten Struggle for Civil Rights in the North (New York: Random House, 2008); James Ralph, Northern Protest: Martin Luther King, Jr., Chicago, and the Civil Rights Movement (Cambridge, Mass.: Harvard University Press, 1993); Martha Biondi, To Stand and Fight: The Struggle for Civil Rights in Postwar New York City (Cambridge, Mass.: Harvard University Press, 2003); David J. Garrow, Bearing the Cross: Martin Luther King, Jr., and the Southern Christian Leadership Conference (New York: W. Morrow, 1986).
7.	A. G. Miller, "The Construction of a Black Fundamentalist Worldview: The Role of Bible Schools," in African Americans and the Bible: Sacred Texts and Social Textures, ed. Vincent L. Wimbush and Rosamond C. Rodman (New York: Continuum, 2000); Jason E. Shelton and Michael O. Emerson, Blacks and Whites in Christian America: How Racial Discrimination Shapes Religious Convictions, Religion and Social Transformation (New York: New York University Press, 2012); Randall Balmer, "The Real Origins of the Religious Right," Politico Magazine, May 27, 2014, http://www.politico.com/magazine/story/2014/05/religious-right-real-origins-107133.html.
8.	Joseph Crespino, In Search of Another Country: Mississippi and the Conservative Counterrevolution (Princeton, N.J.: Princeton University Press, 2007).
9.	Joel A. Carpenter, Revive Us Again: The Reawakening of American Fundamentalism (New York: Oxford University Press, 1997).

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