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Loving-Moonlight(ing): Cinema in the Breach

...race, no matter their sex, no matter their sexual orientation, should have that same freedom to marry… I support the freedom to marry for all. That's what Loving, and loving...

The Other Side of Paradise: Glimpsing Slavery in the University's Utopian Landscapes

...endless pain/And in immense perdition sinks the soul."3Ibid, 15. Oxford, Georgia: The College Campus Edward Lloyd Thomas (surveyor), Plan of the Town of Oxford, Georgia, 1837. Courtesy of Emory University...

Going South, Coming North: Migration and Union Organizing in Morristown, Tennessee

...out of the film. Here we include a chart. This web-based format gives more freedom to readers, viewers, and listeners. They can interact with the story in different ways—choosing their...

Draining Paradise: A Tour of Salt Creek in St. Petersburg, Florida

...Crow's intractable legacy, and poor decisions rationalized by free market economics. Two episodes from the past century illustrate the challenges of turning back the tide. The creek's path traces a...

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

...and tuning in to programming from the many large stations.13Ibid, 132-133. Radio's big-city bias changed after World War II. Eager to promote the growth of the medium, the FCC declared...

Memorializing the Freedom Riders

...have been leading an initiative to build a larger memorial at the Freedom Riders site. But official reluctance to honor the Freedom Riders has often blocked action. In denying Georgia...

James Holland, Riverkeeper: Environmental Protection along the Altamaha

Essay Nancy Marshall, Moon over Darien River, Georgia, 2010. I have a story about a crab that started a movement. It is about a river that is stunning in its...

Along the Ulcofauhatche: Of Sorrow Songs and "Dried Indian Creek"

...of Washington, the 1818 Treaty at Creek Agency, and the 1821–25 Treaty of Indian Springs, all Muscogee lands in Georgia were ceded. Emogene Williams, Newton County, Georgia. Photograph by and courtesy...

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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