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"Out Yonder on the Road": Working Class Self-Representation and the 1939 Roadside Demonstration in Southeast Missouri

...Just as the Lord had freed Moses and the Israelites from Egyptian tyranny, so they would find their freedom now. "We also must make an exodus," he exclaimed. "It's history...

Authorship in Africana Studies

...articulate their freedom within the context of Pan-Africanism. Unsurprisingly, perhaps, my writing of Imoinda was not only interested in presenting challenging black women. Instead, as Guarracino notes, the project as...

Day of action, Freedom Plaza, Washington, D.C., September 27, 2010

...a sit-in on Freedom Plaza. While mountaintop removal is often considered an Appalachian problem, this protest and its depiction of the federal Army Corps of Engineers points to the complexity...

Telling the Raymond Andrews Story: The Making of Somebody Else, Somewhere Else

Somebody Else, Somewhere Else: The Raymond Andrews Story Somebody Else, Somewhere Else: The Raymond Andrews Story, 2010. I came to the work of Raymond Andrews in 2002, my final year...

Segregation's New Geography: The Atlanta Metro Region, Race, and the Declining Prospects for Upward Mobility

...discriminatory practices, and overt racism that typified the Jim Crow era. In addition to the "promise of freedom" outside the South was the wealth of opportunity in the industrial cities...

Hijacking Public Housing: A Review of New Deal Ruins

...Michele Alexander, The New Jim Crow: Mass Incarceration in the Age of Colorblindness (New York: New Press, 2012); Rhonda Y. Williams, "'We Refuse!': Privatization, Housing, and Human Rights," in Freedom...

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...

Plantation Romances and Slave Narratives: Symbiotic Genres

...impetus as an explicitly abolitionist form, like Stowe's novel (indeed the narratives were an important source for her book's rendering of slave life). The fugitive or freed slaves, writing first-hand...

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).

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