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Flatlands in the Outlands: Photographs from the Delta and Bayou

...Deltans migrated to Memphis, Milwaukee, Chicago, Los Angeles—anywhere offering hope for a better life. Most counties in the Delta have lost more than half of their population in the last...

The Place of Appalachia

...justice because inequality and the power relations that produce it are spatial. Some of the earliest and most influential efforts to theorize Appalachia as a region through a critical lens...

Opening Remarks: 2014 Callaloo Conference

...addressed. I say "partially" because at our first meeting we attempted to answer the following questions: What do we do? How do we do it? Why do we do it?...

New Patterns of Segregation: Latino and African American Students in Metro Atlanta High Schools

...between 1994/95-2007/08. There were clear differences in growth by racial group and by district. As shown in Table 1, between 1994/95-2007/08 the number of white high schoolers in the six...

Family Forestry in Twiggs County, Georgia / Live in Macon at the Douglass Theatre

...In addition to musical recording and touring, Leavell manages his pine forested Charlane Plantation located in Twiggs County, Georgia. To help shape policy and to promote sound forestry management practices...

Driving Through Time: The Digital Blue Ridge Parkway

...to complete because of environmental and public relations concerns and lawsuits filed by the mountain's owner and promoter, Hugh Morton. Screen capture of the GeoBrowse tool, Driving Through Time, 2012. The...

Ireland’s First Sacred Harp Convention: “To Meet To Part No More”

...with family tradition or geographical history. Devotees sing Sacred Harp because they enjoy the music, food, and fellowship; because they find spiritual or religious meaning in the music and the...

References
1.	The title itself of William Little and William Smith’s 1801 songbook, The Easy Instructor, makes a case for the utility of shape notes in the singing school context.
2.	See John Bealle, Public Worship, Private Faith: Sacred Harp and American Folksong (Athens: University of Georgia Press, 1997), 188–244 for an overview of what some singers have regarded as the “Sacred Harp revival.”
3.	See Bealle, Public Worship, Private Faith; Kiri Miller, Traveling Home: Sacred Harp Singing and American Pluralism (Urbana: University of Illinois Press, 2008); and Laura Clawson, I Belong to this Band Hallelujah!: Community, Spirituality, and Tradition Among Sacred Harp Singers (Chicago: University of Chicago Press, 2011) for extended treatments of these ways of thinking about the spread of Sacred Harp singing beyond the southeastern United States.
4.	Miller, in Traveling Home, and Clawson, in I Belong to this Band, are particularly focused on Sacred Harp singers’ notions of “tradition” and “authenticity.”
5.	Early scholarship on Sacred Harp singing, beginning with George Pullen Jackson’s White Spirituals in the Southern Uplands: The Story of the Fasola Folk, Their Songs, Singings, and “Buckwheat Notes” (Chapel Hill: University of North Carolina Press, 1933), ascribed white and rural characteristics to the practice. However, black and white singers have long sung Sacred Harp music in both urban and rural areas across the US South. Though predominantly black singings have been held from The Sacred Harp since before the Civil War, participation has declined since the 1930s. Most contact that newcomers to the tradition have had with long-time southern singers has been with white singers. For more information on black Sacred Harp singing in the Wiregrass region of southeastern Alabama, see Joe Dan Boyd, Judge Jackson and the Colored Sacred Harp (Montgomery, AL: Alabama Folklife Association, 2002) and “Many Harps” in James B. Wallace, “Stormy Banks and Sweet Rivers: A Sacred Harp Geography,” Southern Spaces, June 4, 2007.
6.	Buell Cobb noted the prominence of universities in the resurgence of interest in Sacred Harp singing outside the “traditional” areas in his introduction to the Brown Thrasher edition of his book Sacred Harp: A Tradition and its Music (Athens: University of Georgia Press, 1989 [1978]), vii–xiv; see also 154, 159. Stephen A. Marini drew attention to the role of academia in the spread of Sacred Harp singing in his review of Miller’s Traveling Home in the Journal of Southern History 76 (2010), 795.
7.	Initially envisioned by Bruce as a one-time occurrence, the New England Convention celebrated its thirty-sixth year in 2011. The convention also established a model for Sacred Harp singings held outside the South, yet patterned on the southern singings. See Annie Grieshop, ed., “Annual Sacred Harp Singings: 2011 Directory,” http://home.olemiss.edu/~mudws/annual.html, accessed September 28, 2011.
8.	Practices are outlined at the beginning of The Sacred Harp, ed. Hugh McGraw et al. (Carrollton, GA: Sacred Harp Publishing Company, 1991), 25. McGraw (personal communication; see also Miller, Traveling Home, 52) offers the five most important elements of a Sacred Harp singing: (1) sitting in a hollow square, (2) rotation of song leaders, (3) singing on the note names before the words, (4) breaking for dinner on the grounds at noon, and (5) opening and closing the singing with a song and a prayer.
9.	Among the songs I learned as a student of Bruce in 2000 were selections he had chosen for an ensemble recording thirty years earlier at the University of Illinois. See Neely Bruce, dir. The American Music Group Volume 4: Hymns, Fuguing Tunes and Anthems from the Original Sacred Harp (Champaign, IL: American Music Group Publishing Company, 1972), 33 ⅓ rpm record.
10.	Founded by Robert Wedgbury and Barry Twomey, this singing was initially held at the Spailpín Fánach pub in Cork, before moving to Camden Palace. See Robert Wedgbury, “Exploring Voice, Fellowship, and Tradition: The Institutionalised Development of American Sacred Harp Singing in Cork, Ireland and the Emergence of a Grassroots Singing Community” (master’s thesis, University College Cork, 2011), 37–39.
11.	Sacred Harp singing began in Poland in 2008 in the wake of a singing school taught by Tim Eriksen, assisted by me, and organized by his wife Magdalena Zapędowska-Eriksen at an early music festival in the southeastern city of Jarosław.
12.	Alice Maggio, “Shout On!” Adventures of Aleece (blog) March 13, 2011, http://adventuresofaleece.wordpress.com/2011/03/13/shout-on/. See also Maggio’s “Regional Report: First Ireland Sacred Harp Convention,” The Trumpet 1, no. 2 (2011), vi.
13.	See the “Sacred Harp Singers of Cork” group on Facebook, accessed March 8, 2011, https://www.facebook.com/groups/110889371183/ and the Facebook wall, accessed March 8, 2011, http://facebook.com/.
14.	A handful of Irish singers visited the United Kingdom in April, 2011, for the East Midlands Convention, returning the favor of the English singers who had flocked to Cork in March. While Sacred Harp singings have been held in Poland since 2008, 2011 marked the first year that a sizable group of Polish singers traveled to England for the U.K. Convention.
15.	Several of the American singers who visited the Ireland Convention have since returned to attend singings in Ireland, Poland, and the United Kingdom. Five singers from Poland traveled to the United States in July 2011 to attend Camp Fasola, a weeklong Sacred Harp singing school and summer camp in Alabama, traveling on to Oregon to visit singers whom they had met at the Ireland Convention. Two Irish singers made a similar trip in September of 2011.
16.	Wedgbury, “Exploring Voice, Fellowship, and Tradition,” 49.

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