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Southern Spaces

A journal about real and imagined spaces and places of the US South and their global connections

Atchison newspaper

...the action as disgraceful, and within a few weeks the entire affair will be forgotten. This is a way Americans have. The pulpits will ring with denunciation, and the people...

Lawrence newspaper

...a family affair, and if they don’t keep their hands out of it, Kansas is likely to back Leavenworth up to sail in and do it again. Kansas demands for...

Junction City newspaper

Junction City Tribune. "The Exodus." May 1, 1879. "Beneath the surface of this whole affair, however, there is a quiet practical joke. For years the north has complained that the...

Lyrics to Pretty Saro

As sung by Cas Wallin, Madison County, North Carolina When I first come to this country in eighteen and forty nine I saw many fair lovers, but I never saw...

Tuscaloosa: Riversong

...Tuscaloosa sleeps in the water sucks gore from his lungs strips the green crucifix roars the gumbo scream Tuscaloosa Tuscaloosa Tuscaloosa Trane's Alabama a Creole agony blood slung through air...

At Sun Ra's Grave

...Christ, rasied from shards now glows, its angle an aftermath. But the rush, the wind's still here. Wet night air spreads name from name, pulling the sheets from his grip,...

Self-Portrait at a Bend in the Road

...that silence would be lost, would be written over leaving the road a by-way, a dead end with a plaque where people hold photographs to the air so they can...

Prayer of the Backhanded

...holding nothing tightly Against me and not wrapped In leather, eliminated the air Between itself and my cheek. Make full this dimpled cheek Unworthy of its unfisted print And forgive...

Keywords for Southern Studies: An Introduction

...probably fair to say that such fantasies have exerted a persistent force on the study of the US South that, until recent years, has been predicated on difference, especially difference...

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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).