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African American Community Building in Atlanta: A Guide to the Study of Race in America

...a sense, the study of race has no geographical limits. The force of racism is global. The specific impact of race, however, will vary nationally and regionally. In the United...

African Americans in Atlanta: Community Building in a New South City

...located east and west of downtown. Although most were common laborers, a small number, perhaps less than ten percent, stood above the masses by virtue of their occupation, education, or...

Spatial Humanities and Modes of Resistance: A Review of HyperCities

...in any number of new temporal and spatial configurations" (54–55). While this observation is true of any map—as is the relationship between cartographic representation and a given culture's deepest ambitions...

COVID-19: Lessons in Ignorance

...311–328. The largest public health cataclysm in a hundred years has put to the test assumptions, capacities, decisions, practices, and policies. In many ways, the United States has been found wanting,...

Baptists and Witches: Multiple Jurisdictions in a Muskogee Creek Story

...Confederacy Be Sung Back Together?" "Summer Water and Shirley" By Durango Mendoza Originally published in Prairie Schooner, volume XL, number 3 (Fall 1966) It was in the summer that had...

Imagining Southern Bodies: A Review of Sex, Sickness, and Slavery

...lived in the United States for most of his life, mainly in Chicago and Charleston, South Carolina, where he taught history for thirty-four years at the College of Charleston. His...

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

...know of only one white-authored account. The June 4, 1893, Atlanta Constitution reports that a Mr. W.D. Boggus of Covington has a number of curiosities on display in his place...

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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