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Bodies and Souls

...working in the Department of Health Policy and Management at the Harvard School of Public Health. One of our primary foci at the time was racial and gender disparities in...

When the Border Crossed Me

Video Charles D. Thompson, Los Rostros del Tiempo: Faces of Time, 2014. Reflection My border odyssey began in 1985 on a farm near Pittsboro, North Carolina. On a hot summer...

Whiskey and Geography

Shooting Creek Making Whiskey in the Backcountry Whiskey making, while rare in southern England, was highly developed in both Scotland and Ireland by the time of the Ulster emigration. We...

Deep in the Cane: The Southern Soul of Gil Scott-Heron

...the wounded teenager, later identified as Timothy Weber, died in the local hospital. "That single shot," New York Times journalist Bob Herbert reported in 2007, "set in motion a tale...

LiFT Art Salon: Hammonds House II

...read the late twentieth century writings of Octavia Butler, Steven Barnes, and Samuel R. Delany alongside the visual images of early 20th century artists, like Aaron Douglas. Exploring connections across genres and time periods, as...

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

The Sub Series: Henry County, Georgia

...crying. By this time friends from other places had taken the kids somewhere else. One of the things that struck me the most when I took the food down was...

Searcy County Livestock Auction

...until its closure in 2009. Operating once a week, it attracted both local and out-of-state buyers. Initially, the auction sold both cattle and hogs, gaining a reputation as one of...

Flatlands in the Outlands: Photographs from the Delta and Bayou

...attention on how the “injuries of time and weather” transform both the church and surrounding landscape.8Tom Rankin, “The Injuries of Time and Weather,” Southern Cultures 13, No. 2, (Summer 2007):...

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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