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The Makers of the Sacred Harp

Review Cover of David Warren Steel and Richard H. Hulan's The Makers of the Sacred Harp, 2010. Shape-note singing from The Sacred Harp tunebook is one of the most vibrant...

Mapping the "Big Minutes": Visualizing Sacred Harp's Geographic Coalescence and Expansion, 1995–2014

...of the twentieth century, singings spread to the Northeast, Midwest, and West Coast. Later, through these same channels, The Sacred Harp expanded to Canada, Europe, Australia, and East Asia.3Jesse P....

"It's Being Black and Poor": Race, Class, and Desegregation at Pebblebrook High

...for New Integration Strategies," A Report of the Civil Rights Project, UCLA, August 2007. The NCES estimates the dropout rate for students of color (specifically black and Hispanic students) at...

Just a number, Old Bryce Hospital Cemetery, Tuscaloosa, Alabama, 2007

Whatwuzit?: The 1996 Atlanta Summer Olympics Reconsidered

...Atlanta was voted number two in Fortune's 1995 'Best Cities for Business' list, the city also ranks number two in the nation in income disparity between blacks and whites, number...

Transcript of "When I Say 'Steal,' Who Do You Think Of?": Part Two

...money lost from the sale of the crops they labored to raise under sharecropping and share tenancy, money lost to landlords' inflated interest and lien credit, and the resulting lost...

The Black Belt

...slaves were most profitable, and consequently they were taken there in the largest numbers. Later, and especially since the war, the term seems to be used wholly in a political...

Baptists and Witches: Multiple Jurisdictions in a Muskogee Creek Story

...better. Mama said to stay around the church grounds." "Aw, you're just afraid." "No, it's just that—" "'Mama said to stay around the church grounds!' Fraidycat, I'll go by myself...

From Arkansas with Love: Evangelical Crisis Management and Southern (White) Gospel Music

...and hymns whose lyrics are, as most southern gospel is, suffused with first-person struggles of ordinary Christians, striving after, struggling for, and faithfully pressing on toward greater assurance of belief...

The Other Side of Paradise: Glimpsing Slavery in the University's Utopian Landscapes

...their best friend they called him. But 1966, you know, that was two years before they even admitted the first black student to study on this campus. They'd happily plant...

References
1.	Emogene Williams, interview with Mark Auslander, Oxford, Georgia, 4 February 2000.
2.	Wheatley, Phillis. Poems on Various Subjects, Religious and Moral. London, 1773.
3.	Ibid, 15.
4.	On slave ownership by antebellum Virginia colleges see Jennifer Oast, "Forgotten Masters: Institutional Slavery in Virginia, 1680–1860." Unpublished PhD Dissertation, College of William and Mary, 2009.
5.	Emory College Board of Trustees for February 9, 1837. Emory University Archives.
6.	On the early history of slavery at Emory College see Mark Auslander, The Myth of Kitty: Paradoxes of Blood, Law and Slavery in a Georgia Community, Working Paper #2, Sloan Center for Myth and Ritual in American Life, Emory University, 2001 and Mark Auslander, "Dreams Deferred: African-Americans in the History of 'Old Emory.'" Where Courageous Inquiry Leads: Studies in the Emerging Life of Emory University (co-edited by Gary Hauk and Sally Wolff King) University of Georgia Press, 2011 (in press).
7.	The standard source on Bishop Andrew's ownership of slaves is usually taken to be George Smith, Life and Letters of James Osgood Andrew. Nashville, Tenn. 1882. I explore alternate accounts of Andrew's relationship with slavery in Auslander 2001.
8.	Augustus Baldwin Longstreet, Letters on the Epistle of Paul to Philemon: Or, the Connection of Apostolical Christianity with Slavery. Charleston, South Carolina: B. Jenkins, 1845; Augustus Baldwin Longstreet, A Voice from the South: Comprising Letters from Georgia to Massachusetts, and to the Southern States: With an Appendix Containing an Article from the Charleston Mercury on the Wilmot Proviso. Baltimore: Western Continent Press, 1847.
9.	The 1943 Emory-at-Oxford College yearbook was dedicated to Henry "Billy" Mitchell. At his 1958 funeral, he was eulogized by College Dean Virgil Eady, who stated, "Billy Mitchell's friends included people in many stations of life—Congressmen, US Senators, Methodist Bishops, great and influential business and professional men and women." Mitchell family lore, supported by US census records, asserts that Henry Mitchell was in fact born in 1883, not 1886.
10.	Emogene Williams, Interview with Mark Auslander, Oxford, Georgia 13 June 2003.
11.	Local African Americans are less inclined to read this headstone as signifying antebellum amity. As Ms. Williams remarks, "Well, that just tells you what 'family' meant in those days; anybody working together in the same household counted as family, even if half the 'family' owned the other half!" (Emogene Williams, Interview with Mark Auslander, Oxford, Georgia, 13 June 2003.)
12.	On the consequences of this clear cut see Mark Auslander, "Going by the Trees: Death and Regeneration in Georgia's Haunted Landscapes." "Ancient Mysteries, Modern Secrets," 2009. (Electronic Antiquity)
13.	On the history of the Kitty narrative see Auslander 2001.
14.	Kitty's Cottage was returned to the city of Oxford in 1994. It was lovingly restored by the nearly all white local historical society. To this day, however, very few Oxford African Americans have been willing to enter the structure, which they associated with a "white-washed" version of history. See Auslander 2001.
15.	In an unpublished account, Professor Stone's son G.W.W. Stone Jr. recalls that Louisa was purchased as a "young colored woman" by G.W.W. Stone Sr., when his daughter Tudie was born in April 1841. "She became our head nurse-washwoman and mammy. We all thought she was one of the best niggers [sic] ever born. And we think so yet. She couldn't have loved her own children any more than she did us. And we loved her just like she was kin to us. She married a man named Sam Means. He was a blacksmith and behaved himself until after the surrender. Then he was unkind to Louise. He became too free. When she died in 1882 Father's children put a tombstone over her grave." (G.W.W. Stone, Jr. [1939])
16.	On Brown University and the Atlantic slave trade see the report of the Brown University Steering Committee on Slavery and Justice (2006). Recent work on slavery at William and Mary includes Brophy 2008, Myers 2008, Oast 2009.

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