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African Americans in Atlanta: Adrienne Herndon, an Uncommon Woman

...promoted her debut through advertisements and well-placed references, Adrienne succeeded in gaining the attention of more than ten Boston area newspapers. For the most part, the reviews were glowing. "She...

Remnants of Flannery

...calls her "flanvas," which she made herself.6Ibid. Travis Ekmark's art for the zine. Portrait by Travis Ekmark. Courtesy of Travis Ekmark and Brooke Hatfield. During a July 29 event to promote...

Rose Library Highlights: Amos Kennedy, Jr.

Amos Kennedy Print, Kennedy and Sons Collection, Emory University Manuscript, Archives, and Rare Book Library. On March 15, 2016, acclaimed printmaker Amos Kennedy, Jr. participated in a public conversation about...

Race, Capitalism, and the Rise and Fall of Black Beach Communities

...and the complex relationships between blacks and the land along waterfronts that range from the Potomac Flats in Washington, DC, through the Chesapeake Bay and Hampton Roads, down the Carolina...

Ireland’s First Sacred Harp Convention: “To Meet To Part No More”

...was evident at the Ireland Convention. Neely Bruce and David Ivey (a renowned Alabama singing master from a prominent singing family) were invited as co-teachers of a singing school. Between...

Leavenworth newspaper

Leavenworth Times. Untitled. October 30, 1887. "There is no State in the Union where a colored man has a better [hope] to ask for a solid Republican support than in...

Ways of Unseeing: Crowdsourcing the Frame in Roger May's Looking at Appalachia

...hypertextual design reinforces this visual tension between framing and what falls outside. Looking at Appalachia greets visitors with a cover image, a logo, links to information about the project, and...

Queer Memory: Loss, Martyrs, and Memorialization in Southern Florida

...between. You pass by the famous La Concha Hotel and the Cuban San Carlos Institute. You have a conversation with the doorman in Spanish; he tells you where to get...

DOIs and Altmetrics

...stable reference for each publication. This means that we are better able to disseminate and preserve pieces in the journal, even if the URL changes. This shift also allows us...

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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