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Southern Spaces

A journal about real and imagined spaces and places of the US South and their global connections

Visualizing Spatial History: The Example of Rio de Janeiro

Presentation Part 2: Frank provides an overview of the Stanford Spatial History Project Part 3: Frank discusses creating visualizations that evoke patterns and varieties of spatial mobility, consciousness, and power...

Cultural Life in a "Chocolate City": A Review of Natalie Hopkinson's Go-Go Live

...clear. The failures of various attempts to bring go-go to wider markets should not be interpreted as a wholesale rejection of commercial ambitions. Further, the positive aspects of go-go, including...

On Native Ground: Indigenous Presences and Countercolonial Strategies in Southern Narratives of Captivity, Removal, and Repossession

...1942 and in which the vast majority of critical work today (including my own first book) resists regionalism but often homes in on Native writers and texts associated with particular...

Aestheticizing a Political Debate: Can the Creek Confederacy Be Sung Back Together?

Aestheticizing a Political Debate: Can the Creek Confederacy Be Sung Back Together? Part 2: Womack analyzes Posey’s representation of the vexed relationships between Creeks and Freedmen in the Creek Confederacy...

"Gaps in People's Lacks": James Franco's As I Lay Dying

...able to write during his days haunting the Warner Brothers back lot. About the Author Daniel Pecchenino is a lecturer in the writing program at the University of Southern California....

Rethinking the Geography of Lynching

...notion that the history of the South stands separate from that of the rest of the nation, its values disconnected from American ideals.3See, for example, Matthew D. Lassiter and Joseph...

"In the Neighborhood": Towards a Human Geography of US Slave Society

...the WPA slave narratives upon which much of the new scholarship drew, wrote as if the Deep South were one vast slave community from the Mississippi River to the Atlantic...

Re-imagining the Red States: New Directions for Southern Studies

...Southern Studies About the Speaker Tara McPherson is Associate Professor of critical studies and gender studies at the University of Southern California’s School of Cinema-Television. She is the author of...

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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).