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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...

Art, Diaspora, and Identity: The John Biggers Papers

Southern Spaces is pairing with Emory University's Manuscript, Archives, and Rare Book Library (MARBL) to publish short features on MARBL collections, events, and exhibits that tell the history of spaces...

Brushes with War

...Oil on Canvas by Winslow Homer. Metropolitan Museum of Art, Accession Number 22.207. Edging past Homer's iconic sniper, visitors to the DC venue had plenty to see—a display of sixty...

Ten Dollars and a Bus Ticket

Ten Dollars and a Bus Ticket: Video and Essay Ten Dollars and a Bus Ticket. A short video by Ben Harmon and Catalina McCormick, 2009. Individuals' experiences in the criminal...

Welcome!

...our website, updated our audio and video, and significantly expanded our readership. As an online journal working at the intersection of a number of scholarly disciplines, we find ourselves in...

The Border South

...it turns out, stood right on the border on the Ohio River: Jefferson County with over 10,000 enslaved persons. The Border, however, was also home to the largest numbers of...

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

...birth and shortly after delivering? Antebellum physicians could not ascribe white women's frailties to black women, Weiner argues, because the primary function of the black race was to perform hard...

North Carolina Runaway Slave Advertisements Project

...about runaway slaves. While most databases do not yet provide features like transcripts, there are a number of useful tools available for researchers and students. UNCG has created the Digital...

Changing Places, Changing Lives

...many new insights. In large part, the book's shortcomings stem from an overreliance on rigid and unyielding categories: in allowing those categories to do much of his critical work, Pargas...

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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