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Excerpt from Eudora Welty's "Where is the Voice Coming From?" (1963)

...once, like a man under bad claws, and like just blood could weigh a ton he walked with it on his back to a better light. Didn't get no further...

Mapping the Muggleheads: New Orleans and the Marijuana Menace, 1920–1930

...make them go crazy wild."1David F. Musto, "The Marihuana Tax Act of 1937," Archives of General Psychiatry 26, no. 2 (February 1972): 102. For more on Dowling, see Richard J....

Ways of Unseeing: Crowdsourcing the Frame in Roger May's Looking at Appalachia

...multiple frames and lenses. This strategy of "visual counter point," as May describes it, attempts to create a complex and contradictory "crowdsourced image archive [that] will serve as a reference...

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

...between. You pass by the famous La Concha Hotel and the Cuban San Carlos Institute. You have a conversation with the doorman in Spanish; he tells you where to get...

Black Markets and the US-Mexico Border

...of the 1920s and later, often met with sharp and widespread disapproval in border societies (22, 41, 113–114). There are critical distinctions, as Díaz notes, between amateur smuggling and professional...

DOIs and Altmetrics

...stable reference for each publication. This means that we are better able to disseminate and preserve pieces in the journal, even if the URL changes. This shift also allows us...

MAP IT | Little Dots, Big Ideas: Transforming the Humanities with Geo-Spatial Analysis

...and Allen Roberts (1996, 2007) explain how lukasa memory boards record historical and spatial information. Specialists trained in reading the boards assess complex patterns to navigate landscapes, recount histories, or...

Born In Violent Conquest: A Review of Jacksonland

...mixture of aggressive capitalism, white supremacy, and violence epitomized by Old Hickory. Who better to adorn the twenty-dollar bill? About the Author Andrew Denson is graduate program coordinator and associate...

And the Prize Goes to...

...digital writing projects. All eligible contest articles were published between January 2014 and Spring 2015 and engaged southern studies themes, expansively defined. Our survey included articles from Southern Spaces, Southern...

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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