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#209, Long Meter

...active here. From Lloyd, Benjamin, The Primitive Hymns, Rocky Mount, North Carolina: The Primitive Hymns Corporation, 1975. Published: 17 August 2010 © 2010 Laurie Kay Sommers and Southern Spaces...

I Find Joy In the Cemetery Trees

...who gave to the leaves of one yew the names of his own dead. Anyway the only spirits I can call in this place are the stench of a possum...

Chattahoochee (excerpt)

...cover thee? — Job 38: 33-34 1 Like a spirit moving through the flower of moonlight hanging in the water, through the depth that never warms where carp and catfish...

Gulf of Knowledge: The Hidden Scientific History of the Early American Southeast

...Guale, Timucua, Calusa, Choctaw, Chickasaw, Upper Creek, Lower Creek, and Seminole), Africans both free and enslaved, and various groups of pirates and adventurers. Frontispiece, 1775. Etching by Bernard Romans. Originally...

Quilting Conversation

...quilters, students, and activists. Michael Moon Michael Moon considers quilts as kōans ("What is this?") and, with several vivid examples, ponders the intense emotional power and spiritual force that includes,...

Open Educational Resources at Southern Spaces

...critical analysis, reduces barriers to the discovery of scholarship, and enhances education and research initiatives.1"Benefits of Open Access Journals," Public Library of Science, accessed November 17, 2017, https://www.plos.org/open-access/. A spirit...

The Bulletin—April 3, 2013

...& Views from a Few Spirited Georgia Democrats" declared that the poll is important because Atlanta elections are typically decided by Middle Atlanta, with its "multi-racial, multi-cultural, multi-ideology, and multi-partisan" makeup....

Call for Submissions: Public Health and/in the US and Global South

...and disease eradication Forms of healing (religious, spiritual, nutritional, and medicinal) Historically Black Medical Schools Disease specific analyses: sickle cell anemia, malaria, pellagra, hookworm, heart disease, diabetes, obesity, alcoholism, Ebola,...

Place and Pluralism: The “Georgia Harmonies” Traveling Exhibition

Debby Holcombe, Cover of booklet for "Georgia Harmonies: Celebrating Georgia Roots Music," 2012. Image courtesy of the Center for Public History, University of West Georgia. On April 14, the exhibition...

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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