Search for "cheap airline tickets to sioux city phone number 1-800-299-7264"

MARBL Presents Atlanta Intersections: Photographer Chip Simone on Atlanta and Photography

...growing and transforming American city,” Simone says. “I was more interested in discovering what was not known about Atlanta and experiencing it than in reinforcing that conventional lore. Over time,...

White Flight: The Strategies, Ideology, and Legacy of Segregationists in Atlanta

Video...

Placeholder: Carolina Poems of Love and Labor

...is currently an associate professor of English and holds the Paul & Clarice Kingston Reynolds Chair at University of Nebraska at Kearney. Her published books include Blood Run (2006), Off-Season City Pipe (2005), Rock, Ghost,...

Living with the Ghosts of Queer Pasts

...came out into the spaces of the project, into the spaces of our city, into a new relationship with queer history. A past with a future. Every October we celebrate...

"In the Neighborhood": Towards a Human Geography of US Slave Society

...Cambridge University Press, 1981); Sean Wilentz, Chants Democratic: New York City and the Rise of the American Working Class, 1788-1850 (New York: Oxford University Press, 1984); Christine Stansell, City of...

"The Choctaw Miracle": A Review of Katherine Osburn's Choctaw Resurgence in Mississippi

...employ" for the next century (9). They marketed crafts to "bolster their ethnicity" (22), pursued a "strategy" of separatism from black Mississippians in the face of Klan violence (28), and...

The Potential of Historical GIS and Spatial Analysis in the Humanities

Presentation Question and Answer Session About the Speaker S. Wright Kennedy is a doctoral candidate in the History Department at Rice University. His primary area of interest is the integration...

Authorship in Africana Studies

...of that story. And finally it takes courageous academics regardless of race, ethnicity, or national origin to force the academy to widen its field of view in order to see;...

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).

Search Results for cheap airline tickets to sioux city phone number 1-800-299-7264