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Sacred Harp, "Poland Style"

...singers negotiated their associations of Sacred Harp singing with place. Lauren Bock, 196-86, Gdansk Airport, Poland, 2012. The song on page 196 in The Sacred Harp is titled "Alabama"; the...

Kara Walker's Blood Sugar: A Subtlety or the Marvelous Sugar Baby

...or flesh rotting in the trashcan in the back of a restaurant on a hot afternoon. The sweet rancid air mixes with urine and corroding iron. Suddenly, we're lost characters...

In the Magic City

...browning air the static that backs the horn when I start it up again. Tyner almost sweats what he keeps just out of time, what Jimmy's talking...

Placeholder: Carolina Poems of Love and Labor

...is currently an associate professor of English and holds the Paul & Clarice Kingston Reynolds Chair at University of Nebraska at Kearney. Her published books include Blood Run (2006), Off-Season City Pipe (2005), Rock, Ghost,...

Beasts of the Southern Wild and Dirty Ecology

...we have broken: a human cosmos that may be dirtied beyond repair. Where to begin? Charles Wright's poem "In Praise of Thomas Hardy" takes us straight to the heart of...

Scales Intimate and Sprawling: Slavery, Emancipation, and the Geography of Marriage in Virginia

...families, repair took time. The diversity of living arrangements that marked fragile, intimate relationships under slavery continued in freedom. William and Isabella Gibbons, who had married in the 1850s, each...

Southern Spaces Recommends, October 2020

...inverting it as a pair of West Virginians try to repair their new vacation home in the mountains and are repeatedly harassed by a group of college kids convinced that...

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

Through all the sorrow of the Sorrow Songs there breathes a hope—a faith in the ultimate justice of things. The minor cadences of despair change often to triumph and calm...

References
1.	Odum's account is quoted in a laudatory article about the sheriff in the Atlanta Journal Constitution, 26 May 1968, p. 172.
2.	We assume this Indigenous leader was Muscogee, but the older African American oral accounts we heard referenced him as "Indian" or "Native American."
3.	Newspaper accounts from the following year state that Boggus wore a ring made from the "bone of an Indian warrior," exhumed from 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, Texas and in Payne, Oklahoma as an oil lease broker before returning to his home state of Georgia.
4.	Newton County, Georgia—created December 24, 1821, from Henry, Jasper, and Walton Counties—was based in three ceded Native territories. Under the terms of the 1805 Treaty of Washington, the 1818 Treaty at Creek Agency, and the 1821–25 Treaty of Indian Springs, all Muscogee lands in Georgia were ceded.
5.	The 1805 Treaty of Washington between the United States and the Creek Nation references the "Ulcofauhatche" river; the term was used through the nineteenth century and was later anglicized to the "Alcovy" River. RaeLynn A. Butler, manager of the Historic and Cultural Preservation Department of the Muscogee Nation, notes that the Mvskoke spelling of the river would be: "orko ofv hvcce," meaning Pawpaw ("Orko," pronounced oth-go), river, or stream. Non-natives, she explains, must have heard "al-co" when mvskoke speakers were saying "oth-go" (RaeLynn A. Butler, personal note to author). See also Jonathan S. Tonge, Ulcofauhatchee: A Guide to Life Along the Alcovy River. Covington: Georgia Wildlife Federation, 2011.
6.	The precise motivations behind the 1979 changes in the Muscogee Constitution remain deeply contested. Defenders of the 1979 Constitution maintain the change in tribal citizenship was motivated by a desire to recognize only those Creek persons with sufficient Creek blood quanta as Creek citizens. Creek Freedman activists, in turn, insist the disenrollment of the Freedmen was motivated by racial animus, and illegitimately expelled many people whose ancestors had been considered Muscogee for multiple generations.
7.	"Program Schedule." In the Wake of Slavery and Dispossession: Emory, Racism, and the Journey towards Restorative Justice. Emory Libraries. Accessed February 3, 2022. https://libraries.emory.edu/slavery-symposium/program-schedule.html.
8.	"Acknowledging the Ancestors with Readings, Music, and Prayer." Emory University. October 13, 2021. YouTube video. 1:13:29. The blessing and song by Cherbon Kernell and the blessing by Rev. Avis Williams are found at (00:00–11:30). https://www.youtube.com/watch?v=ELGjnpgdgJE&list=PLDSBylqXf9oGHja1c3mknOqz8JcVYMNfT&index=6.
9.	The history of the song "Espoketis Omes Kerreskos" is explored in the 2014 film This May Be the Last Time (dir. Sterlin Harjo). More broadly, the film engages with the intertwined histories of Scottish Congregational line song, African American spirituals, and Muscogee (Creek) songs.
10.	W.E.B. DuBois, "Of the Sorrow Songs," The Souls of Black Folk. Chicago: A.C. McClurg, 1903. Wikisource. https://en.wikisource.org/wiki/The_Souls_of_Black_Folk/XIV. In the first chapter of African Creeks (Norman: University of Oklahoma Press, 2007), Gary Zellar notes that early Christian missionization and evangelism in the Creek Nation in Georgia and Alabama was primarily associated with persons of African descent enslaved in Muscogee (Creek) communities.

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