The Ku Klux Klan established a significant foothold in Arkansas in the 1920s, boasting more than 150 state chapters and tens of thousands of members at its zenith. Propelled by the prominence of state leaders such as Grand Dragon James Comer and head of Women of the KKK Robbie Gill Comer, the Klan established Little Rock as a seat of power second only to Atlanta. In The Ku Klux Klan in 1920s Arkansas, Kenneth C. Barnes traces this explosion of white nationalism and its impact on the state’s development. Barnes shows that the Klan seemed to wield power everywhere in 1920s Arkansas. Klansmen led businesses and held elected offices and prominent roles in legal, medical, and religious institutions, while the women of the Klan supported rallies and charitable activities and planned social gatherings where cross burnings were regular occurrences. Inside their organization, Klan members bonded during picnic barbeques and parades and over shared religious traditions. Outside of it, they united to direct armed threats, merciless physical brutality, and torrents of hateful rhetoric against individuals who did not conform to their exclusionary vision. By the mid-1920s, internal divisions, scandals, and an overzealous attempt to dominate local and state elections caused Arkansas’s Klan to fall apart nearly as quickly as it had risen. Yet as the organization dissolved and the formal trappings of its flamboyant presence receded, the attitudes the Klan embraced never fully disappeared. In documenting this history, Barnes shows how the Klan’s early success still casts a long shadow on the state to this day.

In popular understanding, the Ku Klux Klan is a hateful white supremacist organization. In Ku Klux Kulture, Felix Harcourt argues that in the 1920s the self-proclaimed Invisible Empire had an even wider significance as a cultural movement. Ku Klux Kulture reveals the extent to which the KKK participated in and penetrated popular American culture, reaching far beyond its paying membership to become part of modern American society. The Klan owned radio stations, newspapers, and sports teams, and its members created popular films, pulp novels, music, and more. Harcourt shows how the Klan’s racist and nativist ideology became subsumed in sunnier popular portrayals of heroic vigilantism. In the process he challenges prevailing depictions of the 1920s, which may be best understood not as the Jazz Age or the Age of Prohibition, but as the Age of the Klan. Ku Klux Kulture gives us an unsettling glimpse into the past, arguing that the Klan did not die so much as melt into America’s prevailing culture.

A study of the career of the KKK and its appeal in Texas, Louisiana, Oklahoma, and Arkansas in the early twentieth century. This is a study of a disturbing phenomenon in American society—the Ku Klux Klan—and that eruption of nativism, racism, and moral authoritarianism during the 1920s in the four states of the Southwest—Texas, Louisiana, Oklahoma, and Arkansas—in which the Klan became especially powerful. The hooded order is viewed here as a move by frustrated Americans, through anonymous acts of terror and violence, and later through politics), to halt a changing social order and restore familiar orthodox traditions of morality. Entering the Southwest during the post-World War I period of discontent and disillusion, the Klan spread rapidly over the region and by 1922 its tens of thousands of members had made it a potent force in politics. Charles C. Alexander finds that the Klan in the Southwest, however, functioned more as vigilantes in meting extra-legal punishment to those it deemed moral offenders than as advocates of race and religious prejudice. But the vigilante hysteria vanished almost as suddenly as it had appeared; opposition to its terrorist excesses and its secret politics led to its decline after 1924, when the Klan failed abysmally in most of its political efforts. Especially significant here are the analysis of attitudes which led to this revival of the Klan and the close examination of its internal machinations. “The Ku Klux Klan is not a single phenomenon. It is three different organizations, which sprang up three different times, for three different reasons. Charles Alexander focuses this study—and it’s a good one—on the middle Klan, the so-called Invisible Empire extending from 1915 to 1944, flourishing in the mid-twenties with a membership estimated at 5 million, at one time or another dominating to some degree politically every city in the Southwest. . . . A forthright and definitive account, to be read along with David Chalmers’s recent Hooded Americanism . . . for the complete national picture.” —Kirkus Reviews

This eleventh edition was developed during the encyclopaedia's transition from a British to an American publication. Some of its articles were written by the best-known scholars of the time and it is considered to be a landmark encyclopaedia for scholarship and literary style.

Winner, 2017 Ragsdale Award A timely study that puts current issues—religious intolerance, immigration, the separation of church and state, race relations, and politics—in historical context. The masthead of the Liberator, an anti-Catholic newspaper published in Magnolia, Arkansas, displayed from 1912 to 1915 an image of the Whore of Babylon. She was an immoral woman sitting on a seven-headed beast, holding a golden cup “full of her abominations,” and intended to represent the Catholic Church. Propaganda of this type was common during a nationwide surge in antipathy to Catholicism in the early twentieth century. This hostility was especially intense in largely Protestant Arkansas, where for example a 1915 law required the inspection of convents to ensure that priests could not keep nuns as sexual slaves. Later in the decade, anti-Catholic prejudice attached itself to the campaign against liquor, and when the United States went to war in 1917, suspicion arose against German speakers—most of whom, in Arkansas, were Roman Catholics. In the 1920s the Ku Klux Klan portrayed Catholics as “inauthentic” Americans and claimed that the Roman church was trying to take over the country’s public schools, institutions, and the government itself. In 1928 a Methodist senator from Arkansas, Joe T. Robinson, was chosen as the running mate to balance the ticket in the presidential campaign of Al Smith, a Catholic, which brought further attention. Although public expressions of anti-Catholicism eventually lessened, prejudice was once again visible with the 1960 presidential campaign, won by John F. Kennedy. Anti-Catholicism in Arkansas illustrates how the dominant Protestant majority portrayed Catholics as a feared or despised “other,” a phenomenon that was particularly strong in Arkansas.

The first comprehensive examination of the nineteenth-century Ku Klux Klan since the 1970s, Ku-Klux pinpoints the group's rise with startling acuity. Historians have traced the origins of the Klan to Pulaski, Tennessee, in 1866, but the details behind the group's emergence have long remained shadowy. By parsing the earliest descriptions of the Klan, Elaine Frantz Parsons reveals that it was only as reports of the Tennessee Klan's mysterious and menacing activities began circulating in northern newspapers that whites enthusiastically formed their own Klan groups throughout the South. The spread of the Klan was thus intimately connected with the politics and mass media of the North. Shedding new light on the ideas that motivated the Klan, Parsons explores Klansmen's appropriation of images and language from northern urban forms such as minstrelsy, burlesque, and business culture. While the Klan sought to retain the prewar racial order, the figure of the Ku-Klux became a joint creation of northern popular cultural entrepreneurs and southern whites seeking, perversely and violently, to modernize the South. Innovative and packed with fresh insight, Parsons' book offers the definitive account of the rise of the Ku Klux Klan during Reconstruction.