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Call for Blog Posts: Voting, Politics, and Similar Subjects

...March on Raleigh, Raleigh, North Carolina, February 13, 2016. Photograph by Flickr user Stephen Melkisethian. Creative Commons License CC BY-NC-ND. Southern Spaces welcomes submissions that: critically and creatively examine real...

The Black Belt

...the Selma to Montgomery March with MLK, Alabama, March 25, 1965. Courtesy of Wikimedia Commons. Image is in the Public Domain. The Selma to Montgomery March, now commemorated by a...

Besieged Terrain

...The technique destroys forests, introduces heavy metals into drinking water, vastly increases erosion and flooding, and reduces the number of many species of birds, especially wood warblers, and other rare...

Good-Bye to All That?

...the number of challengers in 2016 is likely to decline even further. Our neighboring South Carolina offers a window into the future. In this most recent election less than 25...

North Carolina: A State of Shock

...percent thereafter—would have expanded health care to 500,000 uninsured North Carolinians.4No North Carolina Exchange/No Medicaid Expansion, North Carolina Session Law 2013-5, (passed March 6, 2013), http://www.ncleg.net/gascripts/BillLookUp/BillLookUp.pl?Session=2013&BillID=s4. For the religious right,...

Lyle Saxon and the WPA Guide to New Orleans

...count on one hand the number of writers given high administrative responsibility. Saxon was one of them, and maybe the most highly regarded of the lot. On several occasions Washington...

The Seventeenth Southern Writers Symposium: September 19–20, 2003 at Methodist College, Fayetteville, North Carolina

...Nostalgia One of the most disturbing and formative of these scenes occurs while Guthrie is a small child visiting his grandmother's farm. At this point, his mother has begun exhibiting...

Creolization as Cultural Continuity and Creativity in Postdiluvian New Orleans and Beyond

...churches, clubs, stores, homes, public housing, and the neighborhoods in which the marches took place. They could assess the "health" of the beloved music scene based on what brass band...

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

Review Warning the governor of Kentucky that the white South stood on the brink of destruction in 1860, secession commissioner Stephen F. Hale wrote that Lincoln's election "inaugurates all the...

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).

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