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Three AM and the Stars Were Out

When the phone rings way too late for good news, just another farmer wanting me to lose half a night's sleep and drive some backcountry wash-out for miles, fix what...

Category 3 Gentrification: On New Orleans's Population Trends and the Hostility of Internet Commenters

...swamp. It will de-bone and devour a good number of them in so many ways. No matter WHAT you do, and every few years, (think of what I mean) this...

Voting Rights: Justice Alito's False, Partisan Facts

...Elmendorf, Nicholas O. Stephanopoulos, and Christopher S. Warshaw In Support of Appellees/Respondents, Merrill v. Milligan, July 18, 2022, 7–8, https://www.supremecourt.gov/DocketPDF/21/21-1086/230239/20220718132621523_91539%20HARVARD%20BRIEF%20PROOF3.pdf. The brief notes that these numbers do not include settlements....

Just a number, Old Bryce Hospital Cemetery, Tuscaloosa, Alabama, 2007

Mapping the "Big Minutes": Visualizing Sacred Harp's Geographic Coalescence and Expansion, 1995–2014

...this decentralized music culture. Minutes detail the name of each song leader, the page number(s) of song(s) each person led, the names of officers and committee members, these committees' reports,...

COVID-19 Vaccine and the Right to Public Health

...If there were a culture that recognized a right to healthcare, would my family feel the same way? If we expected the state to have responsibility for our health and...

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...

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

...as Oxford College of Emory University—and directly past Bethlehem Baptist Church, the county's oldest African American house of worship. For two centuries the waterway has been a significant site of...

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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