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Buffalo Mountain Windfarm, Anderson County, Tennessee, 2005

Janet Powell, Buffalo Mountain Windfarm, Anderson County, Tennessee, 2005. Located north of Oak Ridge and about thirty miles northwest of Knoxville, Buffalo Mountain Windfarm was built in the 2000s as...

Struggle Against Disease and Discrimination: The Jesse Peel Papers

Southern Spaces is pairing with Emory University's Manuscript, Archives and Rare Books Library (MARBL) to publish short features on MARBL collections, events, and exhibits that tell the history of spaces...

Three Black Towns: An Excerpt from Black Landscapes Matter

Excerpt After the end of the Civil War, recently freed Black people endeavored to create their own communities. During Reconstruction, and with newfound access to political and economic power, Black...

An Oyster by Any Other Name

...floats, barely visible through the early spring fog, advanced noisily down the seawall. Our targets—a consideration of oyster appellations and a revaluing of fish previously dismissed as trash—intermittently floated up...

Submission Guidelines

...US South. Although we appreciate reviews that give synopses of scholarly work, our reviews should address the spatial dimensions of the work's arguments and the place of the work in...

When Sunday Comes: Gospel Music in the Soul and Hip-Hop Eras

...number of African Americans migrating to the South exceeded the number of those leaving the region. Especially for returning and primary migrants frustrated by the declining economic opportunities available in...

The Civil War and Emancipation 150 Years On

...latest technology: Princess phones played recorded messages and elaborate electric maps traced troop movements. A Mercury space capsule proudly perched nearby, an incongruous and yet resonant symbol of the unified...

The South as Foil: A Review of This Is Not Dixie

...racism, the vulnerability of blacks, and the brutality of the racial order" (1). He deploys a more capacious approach, encompassing sensational violence (lynchings, race riots, mobbing, killing-by-police, and homicides), threatened...

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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