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The Colonialist's Gaze

Presentation Closer Reading: Three Images from the Presentation Panorama of Armstrong standing at the summit of Signal Hill. Image courtesy of Lanny Thompson, 2017. Standing at the summit of Signal...

Driving Through Time: The Digital Blue Ridge Parkway

...the Parkway," Driving Through Time: the Digital Blue Ridge Parkway in North Carolina, accessed March 20, 2012, http://docsouth.unc.edu/blueridgeparkway/about/about_parkway/parkway/. Driving Through Time: the Digital Blue Ridge Parkway in North Carolina, a...

The South as Foil: A Review of This Is Not Dixie

...& Company, 1976); Athearn, In Search of Canaan; and Charlotte Hinger, Nicodemus: Post-Reconstruction Politics and Racial Justice in Western Kansas (Norman: University of Oklahoma Press, 2016). Lynching "continued to provide...

"The Emblem of North American Fraternity": Opossums and Jim Crow Politics

...of the Year," reprinted from the Atlanta (GA) Journal in the Sun (New York, NY), Oct. 28, 1888, 5, https://chroniclingamerica.loc.gov/lccn/sn83030272/1888-10-28/ed-1/seq-5/. This "country animal has been a part of the south...

Atlanta's Charis Books and More: Histories of a Feminist Space

...1970s, at once geographical, ideological, and social. This group was in many ways remarkably similar to lesbian-feminist communities in other parts of the United States; its emergence can be traced...

"Aint that Something?"

...Gurney Norman's Kinfolks. Dawn's world is difficult, but not hopeless or humorless. The characters in Trampoline may be Appalachian, but that doesn't mean they fit neatly into any particular mold....

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

...Creek's history is complicated. Water quality intersects with social structures, though not in any simple or straightforward way. The words and conventions we use to describe natural beauty fill in...

Ablaze: The 1849 White Supremacist Attack on the Pendleton Post Office

...of the least violent acts many of these white men enacted in any given week. Black men, women, and children, as well as many Native people, had long been held...

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

...our people along the river bank, reminding them that nothing was sacred. Any bond of family, any tie of love, could be broken in a moment. That's what white power...

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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