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Packin' Four Corner Nabs

...the Super’s flood lights now circling us and flashin’ like a prison yard counter escape warden super packin' something else we’re past and out I look at Sadie she whispers...

Excerpt from Anne Moody's Coming of Age in Mississippi (1968)

From Anne Moody's Coming of Age in Mississippi (1968): I sat there listening to "We Shall Overcome," looking out of the window at the passing Mississippi landscape. Images of all...

An Excerpt from Inseparable: The Original Siamese Twins and Their Rendezvous with American History

...the male slaves were of the mindset of trying to escape or rebel against their owners."6Melvin M. Miles, Eng and Chang: From Siam to Surry (self-published, CreateSpace, 2013), 65. Perhaps...

Conflict and the Senses: A Review of The Smell of Battle, the Taste of Siege

...of many insights into, for example, military tactics, survival strategies, and commemorative practices. In "The Sounds of Secession," Smith invites readers to listen in to transformations in the Charleston soundscape...

Ethnic Cleansing and the Trail of Tears: Cherokee Pasts, Places, and Identities

...in Places: Landscape and Language Among the Western Apache (Albuquerque: University of New Mexico Press, 1996); James Taylor Carson, "Ethnogeography and the Native American Past," Ethnohistory 49 (Fall 2002): 765–784;...

Closer to the Ground: A Conversation with Ann Pancake

...are vast tracts of land that aren't going to be destroyed, at least not anytime soon, and I can escape into those. That helps to ameliorate the pain I feel...

Enchanting the Desert: Visualizing the Production of Space at the Grand Canyon

Presentation Question and Answer Session About the Speaker Nicholas Bauch is assistant professor of GeoHumanities and director of the Experimental Geography Studio at the University of Oklahoma. In addition to...

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

...of approaches for joining geo-spatial analysis and humanistic inquiry. The media-rich lectures published here by Southern Spaces offer fresh perspectives on landscape photography, soundscapes, cities, spheres of cultural influence, and...

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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