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Eggleston's South: "Always in Color"

...© Eggleston Artistic Trust. In a William Eggleston photograph currently on display at the Metropolitan Museum of Art, a young African American woman wearing a lime green dress and a...

Cosmopolitanism and Nationalism in Native American Literature: A Panel Discussion

...Indian literary studies, Greg Sarris’s Keeping Slug Woman Alive: A Holistic Approach to American Indian Texts (1993) is a delight to read because of the way it combines excellent storytelling...

Birth Right

...a woman to give birth to a child at home; however, it is illegal to have a midwife assisting at this home birth. Some expectant mothers from Alabama travel to...

Saints at the River and Selected Poems

...claims clothes were shed by a man and woman wed less than a month, who let hoe and plow handle slip from hands, left rows half done, crossed dark waves...

Mourning Medgar: Justice, Aesthetics, and the Local

...author of Wishing for Snow: A Memoir (2004), The Woman in the Red Dress: Gender, Space, and Reading (2002), and The Feminine and Faulkner: Reading (Beyond) Sexual Difference (1990), and...

Queer Memory: Loss, Martyrs, and Memorialization in Southern Florida

...Aracena-Montero Rodolfo Ayala-Ayala Antonio Davon Brown Darryl Roman Burt II Angel L. Candelario-Padro Juan Chevez-Martinez Luis Daniel Conde Cory James Connell Tevin Eugene Crosby Deonka Deidra Drayton Simon Adrian Carrillo...

"Closest to Everlastin'": Ozark Agricultural Biodiversity and Subsistence Traditions

...Cultural and Social Anthropology, 48.1(2009), 1-20. John Soloman Otto and Augustus Marion Burns III, "Traditional Agricultural Practices in the Arkansas Highlands," The Journal of American Folklore, 94 (1981), 166-187. Rafferty,...

Rethinking the Geography of Lynching

...lynching in Decatur, Illinois. Dennis Downey examines local responses to a 1903 lynching in Wilmington, Delaware, of a black laborer, George White, accused of assaulting a young white woman. Specifically,...

Ramp Hollow: The Ordeal of Appalachia

...whatever forested commons they can still find. The act is meant to promote this social ecology. By combining land and livelihood—by fostering possession against a history of dispossession—it would reconnect...

References
1.	For an argument in favor of collective identities in the service of an ethical politics, see Critchley, Infinitely Demanding. I have especially learned from David Whisnant's "Developments in the Appalachian Identity Movement," which though published in 1980 still resonates. "At its worst . . . regional identification is an isolationist impulse." He deconstructs an essentialist mountain identity. And yet, "The political value of regional identity lies in its usefulness as a basis for broad solidarity and coalition." Whisnant, David. "Developments in the Appalachian Identity Movement: All is Process." Appalachian Journal 8, no. 1 (1980): 41–47.
2.	In the words of two historians, "Making visible activities that neoliberalism renders invisible expands the range of ideas for producing social livelihoods and economic development." Amanda Fickey and Michael Samers, "Developing Appalachia: The Impact of Limited Economic Imagination," in Studying Appalachian Studies: Making the Path by Walking, ed. Chad Berry, Phillip J. Obermiller, and Shaunna L. Scott (Urbana: University of Illinois Press, 2015), 123.
3.	Appalachian Voices is one such organization. The Reclaim Act is H.R. 4456, 114th Congress. Introduced in the House in February 2016.
4.	Ostrom (1933–2012) shared the Nobel Prize with Oliver E. Williamson. The act would rely on Ostrom's Governing the Commons: The Evolution of Institutions for Collective Action (Cambridge: Cambridge University Press, 1990). For design principles, see pages 90–101.
5.	On corporate subsidies, Niraj Chokshi, "The United States of Subsidies," Washington Post, March 18, 2015, www.washingtonpost.com/blogs/govbeat/wp/2015/03/17/the-united-states-of-subsidies-the-biggest-corporate-winners-in-each-state/?utm_term=.314361798972.
6.	Tim Barnwell, The Face of Appalachia: Portraits from the Mountain Farm (New York: W. W. Norton, 2003), 121, 122, 126. The project is Tending the Commons: Folklife and Landscape in Southern West Virginia in cooperation with the Coal River Folklife Project and the American Folklife Center at the Library of Congress. Dave Bailey interviewed by Mary Hufford on April 12, 1996 (AFC 1999/008), http://hdl.loc.gov/loc.afc/afccmns.104007; Virgil Jarrell interviewed by Mary Hufford on May 23, 1996 (AFC 1999/008), http://hdl.loc.gov/loc.afc/afccmns.117004.
7.	Garrett Hardin, "The Tragedy of the Commons," Science 162 (December 13, 1968): 1243–48.
8.	According to Richard Judd, "These local common resource regimes established two central principles for the emerging New England conservation tradition: communities bore collective responsibility for managing their resources in a productive fashion, and they were to allocate these resources equitably." Judd, Common Lands, Common People: The Origins of Conservation in Northern New England (Cambridge, MA: Harvard University Press, 1997), 7–8, 41–45; James Acheson, Capturing the Commons: Devising Institutions to Manage the Maine Lobster Industry (Hanover, NH: University Press of New England, 2003), 206; Allan Greer, "Commons and Enclosure in the Colonization of North America," American Historical Review 117, no. 2 (April 2012): 365–86.
9.	Kathryn Newfont, Blue Ridge Commons: Environmental Activism and Forest History in Western North Carolina (Athens: University of Georgia Press, 2012), 276.
10.	Ibid.
11.	Daniel Immerwahr, Thinking Small: The United States and the Lure of Community Development (Cambridge, MA: Harvard University Press, 2015).
12.	J. D. Vance, Hillbilly Elegy: A Memoir of a Family and Culture in Crisis (New York: Harper Collins, 2016): 148–49, 206.

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