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The Color of Democracy: A Japanese Public Health Official’s Reconnaissance Trip to the US South

...“big question” of population growth.6Crawford F. Sams, “Medic”: The Mission of an American Military Doctor in Occupied Japan and Wartorn Korea (Armonk, NY: M. E. Sharpe, 1998), 30, 183; National...

Editors

...1865–1920 (University of Georgia Press, 1980). He is also editor of The New Regionalism (University Press of Mississippi, 1997) and Religion in the South (University Press of Mississippi, 1985), as...

The Tennessee Jamboree: Local Radio, the Barn Dance, and Cultural Life in Appalachian East Tennessee

...eds. Beverly Diamond and Robert Witmer. (Toronto: Canadian Scholars' Press, 1994), 175- 176, 181. The Tennessee Jamboree must be understood in the broader context of the barn dance genre, and...

Katrina + 5: An X-Code Exhibition

...N. Rampart Street. Top center, 4812 N. Rampart Street near Jourdan Avenue. Top right, 1005–1007 Jourdan Avenue. Bottom left, 1009 Jourdan Avenue near N. Rampart Street. Bottom right, 715 Jourdan...

The Mobility of Faith: Cross Sections of Haitian Religion in Miami

...to Holiness: Reflections on the Catholic Charismatic Renewal (Collegeville: Michael Glazier, 1997) and Susan A. Maurer, The Spirit of Enthusiasm: A History of the Catholic Charismatic Movement, 1967–2000 (Lanham: University...

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

...can we fill in the gaps, round out the file…?'"2Betty Rivard, ed. New Deal Photographs of West Virginia, 1934–1943 (Morgantown: West Virginia University Press, 2012), 143. In a similar spirit,...

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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