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Dixie

Dixie is a colloquial term denoting the Southern United States, especially the eleven states that seceded to form the Confederacy during the American Civil War.^[1]^[2] The name gained widespread popularity through the 1859 minstrel song "Dixie," composed by Ohio-born Daniel Decatur Emmett, which nostalgically depicted plantation life and became an unofficial anthem of the Confederacy despite its Northern origins.^[3]^[1] Its etymology remains debated, with one prominent theory tracing it to "Dix" notes—$10 bills issued by the Citizens' Bank of New Orleans bearing the French word dix (ten) on the reverse, which circulated widely as reliable currency in the antebellum South and lent their name to the region.^[4]^[5] Postwar, Dixie evoked Southern regional identity, pride in agrarian traditions, and resilience amid Reconstruction and industrialization, appearing in literature, music, and maps as a symbol of cultural distinctiveness rooted in Anglo-Scottish heritage, evangelical Protestantism, and decentralized governance.^[1]^[6] The term's association with the defense of states' rights and opposition to centralized federal power during the secession crisis underscored causal tensions over tariffs, economic disparities, and sovereignty that precipitated the war, rather than solely moral debates over slavery as later narratives emphasized.^[3] In the 20th century, Dixie featured in folk songs, brands, and institutions reflecting enduring Southern exceptionalism, though contemporary usage has sparked controversies over perceived ties to segregation-era resistance, prompting debates on historical preservation versus reinterpretation.^[7]^[1]

Definition and Geography

Geographical Extent

Dixie denotes a vernacular region in the United States encompassing the eleven states that seceded to form the Confederate States of America from 1861 to 1865: Alabama, Arkansas, Florida, Georgia, Louisiana, Mississippi, North Carolina, South Carolina, Tennessee, Texas, and Virginia.^[8] These states form a contiguous bloc in the Southeast and South Central regions, bounded roughly by the Atlantic Ocean to the east, the Gulf of Mexico to the south, the Mississippi River to the west, and extending northward to include parts of the Appalachian Mountains.^[8] The precise boundaries of Dixie remain fluid and subject to cultural perception rather than fixed political lines, with historical usage often aligning closely with the former slaveholding states of the Confederacy.^[9] Scholarly analyses of regional naming patterns, such as the frequency of "Dixie" in business and place names, indicate a concentrated "heart" in the Deep South—Alabama, Georgia, Louisiana, Mississippi, and South Carolina—where identification remains strongest, tapering off in peripheral areas like Texas and Virginia.^[10] These studies, building on earlier work mapping vernacular regions, reveal a gradual contraction of Dixie's perceived extent over time, influenced by demographic shifts and urbanization.^[11] Border states such as Kentucky and Missouri, while sharing some cultural ties, are typically excluded from core definitions due to their Union allegiance during the Civil War.^[8]

Cultural and Demographic Characteristics

Dixie, encompassing the eleven former Confederate states—Alabama, Arkansas, Florida, Georgia, Louisiana, Mississippi, North Carolina, South Carolina, Tennessee, Texas, and Virginia—has a combined population exceeding 110 million residents as of recent estimates derived from U.S. Census Bureau state-level data. These states accounted for a significant portion of the South's population growth between 2020 and 2023, with Texas, Florida, North Carolina, Georgia, and South Carolina alone adding nearly 1.2 million people, primarily through net domestic and international migration alongside natural increase.^[12] This growth contrasts with stagnation or decline in Northeastern and Midwestern regions, reflecting economic opportunities in sectors like energy, manufacturing, and logistics.^[13] Racially and ethnically, the demographic profile features a White non-Hispanic majority averaging approximately 55-60% across these states, per 2020 Census figures, with African Americans comprising 18-25% in most, a legacy of historical enslavement and the Great Migration's partial reversal via return migration.^[14] Hispanic or Latino populations have surged to 10-20% in states like Texas and Florida due to immigration from Latin America, while Asian American shares remain lower at 2-5%. Urban areas such as Atlanta, Miami, and Houston exhibit greater diversity, whereas rural counties retain higher proportions of White and Black residents. Religiously, Dixie stands out for its high adherence to evangelical Protestantism, with over 70% of adults identifying as Christian in Southeastern states, fostering cultural emphases on personal faith, moral conservatism, and community church involvement.^[15]^[16] Culturally, residents exhibit traits of regional distinctiveness, including a Southern dialect characterized by non-rhotic speech and drawl intonation, prevalent in rural and working-class communities. Empirical analyses highlight higher extraversion and agreeableness in personality surveys for Deep South residents, correlating with traditions of hospitality and interpersonal warmth, though also with elevated authoritarian tendencies tied to historical hierarchies. Family structures emphasize extended kinship networks and higher fertility rates than national averages, supporting multigenerational households in rural areas. Culinary practices center on smoked meats, cornbread, and greens, rooted in agrarian heritage and African, European, and Native influences, while folklore preserves narratives of resilience amid economic cycles of boom and bust.^[17] These elements persist despite urbanization, underscoring a collective identity oriented toward place-based loyalty and skepticism of centralized authority.^[18]

Etymology

Theories of Origin

The most prevalent theory traces "Dixie" to ten-dollar banknotes issued by the Citizens' Bank of New Orleans starting in the early 1850s, which bore the denomination "dix" in French—meaning "ten"—prominently on the reverse side alongside English text. These notes, dubbed "Dixies" due to their distinctive marking and widespread circulation beyond Louisiana, reportedly led travelers and merchants to associate the region with the term, initially denoting Louisiana as the "land of the Dixies" before broadening to the Southern states.^[19] Historical markers in New Orleans commemorate this connection, citing the notes' role in coining the nickname, though direct documentary evidence linking the slang to the bills remains circumstantial. An alternative hypothesis connects "Dixie" to the Mason-Dixon Line, established between 1763 and 1767 by surveyors Charles Mason and Jeremiah Dixon to resolve a border dispute between Pennsylvania and Maryland, with the South informally termed lands south of "Dixon's line." Proponents argue the phonetic similarity and the line's later symbolic role as a North-South divide support this etymology, but critics note that pre-Civil War usage of "Dixie" specifically evoked Louisiana or the Deep South, not the border states, and the term's emergence aligns more closely with mid-19th-century financial practices than 18th-century surveying.^[7] A third, folkloric explanation attributes the name to a kindly slaveholder named Dix (or Dixy) who owned a plantation—possibly in New York or South Carolina—where enslaved people received comparatively humane treatment; upon manumission or sale northward, they purportedly yearned to return to "Dixie's land," popularizing the phrase.^[20] This narrative, while romanticized in 19th-century accounts, lacks verifiable primary sources and is dismissed by historians as apocryphal, potentially conflating unrelated regional names with the term's documented Southern focus. Linguistic analyses emphasize that the precise origin eludes consensus, as early attestations from the late 1850s offer no explicit derivation, but the banknote theory garners the strongest circumstantial support from economic history and regional numismatics.^[7]

Popularization Through the Song "Dixie"

The song "Dixie," formally titled "Dixie's Land," was composed in 1859 by Daniel Decatur Emmett, an Ohio native and minstrel performer, as a walk-around finale for blackface minstrel shows. Emmett, drawing from his experiences in Northern troupes, crafted the lyrics and melody to evoke a nostalgic yearning for a simpler, rural existence south of the Mason-Dixon line, with the refrain "I wish I was in Dixie's land" repeating the term as a shorthand for that region.^[21] The composition premiered on April 4, 1859, when Bryant's Minstrels performed it at Mechanics' Hall in New York City, where it received immediate acclaim from audiences familiar with minstrelsy's sentimental tropes.^[22] Within months, sheet music sales surged, and the tune spread rapidly through traveling minstrel troupes and print publications, embedding "Dixie" into American vernacular as a synonym for the antebellum South.^[23] Its catchy rhythm and wistful portrayal of Southern plantations—depicted through dialect-heavy lyrics like "In Dixie land where I was born in, early on one frosty mornin'"—resonated especially in Southern cities, where it was reprinted in newspapers and performed at theaters by 1860, transforming an obscure word into a cultural emblem of regional identity. Unlike prior scattered uses of "Dixie" in currency or place names, the song's nationwide dissemination via minstrel circuits provided the first mass-medium vehicle, standardizing it as a poetic stand-in for the slaveholding states without explicit ties to any single etymological origin.^[21] By the outbreak of the Civil War in 1861, "Dixie" had evolved into the Confederacy's de facto anthem, played at military encampments, rallies, and Jefferson Davis's inauguration, which amplified its association with Southern secession and heritage.^[3] Confederate soldiers and civilians adopted the term casually in correspondence and songbooks, with Emmett's melody outpacing other tunes in popularity due to its simplicity and emotional pull, as evidenced by its inclusion in over 200 variant publications by war's end.^[23] Even Abraham Lincoln reportedly favored it, requesting a performance at his 1865 inauguration to signal reconciliation, though this Northern endorsement underscored the song's ironic origins while cementing "Dixie" as an enduring, if contested, symbol of Southern distinctiveness. This viral ascent through performance and print marked the term's shift from marginal usage to ubiquitous cultural reference, independent of its debated pre-1859 roots.

Historical Development

Antebellum Period

The antebellum period, spanning roughly from the War of 1812 to the onset of the Civil War in 1861, marked the consolidation of the Southern economy around cotton monoculture in the states that would later be identified with Dixie, primarily the Deep South including South Carolina, Georgia, Alabama, Mississippi, Louisiana, and parts of others like Arkansas and Florida. The invention of the cotton gin in 1793 facilitated a dramatic expansion, with cotton output rising sixty-fold between 1800 and 1860, driven by fertile soils in the Black Belt regions and export demand from British textile mills. By 1860, enslaved labor produced over two billion pounds of cotton annually, accounting for more than 60 percent of the United States' total exports and generating immense wealth for planters while tying the region's prosperity to global markets.^[24]^[25]^[26] Central to this economy was chattel slavery, which supplied the coerced labor essential for labor-intensive cotton cultivation. The 1860 U.S. Census recorded nearly four million enslaved people in the fifteen slave states, comprising about one-third of the total population in those states and the vast majority of agricultural workers. In core cotton states, slave populations often exceeded white populations; for instance, South Carolina had 402,407 slaves against 291,300 whites, while Mississippi reported similar imbalances. Approximately 1.8 million slaves were directly engaged in cotton production by 1850, with plantations averaging dozens to hundreds of laborers under gang labor systems that maximized output through overseer-directed routines.^[27]^[28]^[29] Socially, the region exhibited a hierarchical structure dominated by a small planter elite, who owned the majority of slaves and land, fostering paternalistic ideologies that justified slavery as a positive good essential to civilization and economic order. Only about 1 percent of white Southerners held 100 or more slaves in 1860, yet these large planters controlled disproportionate political and economic power, while yeoman farmers—comprising most whites—owned few or no slaves but aspired to or supported the system for social stability and racial control. This stratification reinforced a rural, agrarian culture with limited urbanization or industrialization, as cotton's profitability discouraged diversification.^[30]^[31] Politically, antebellum Southern leaders championed states' rights doctrines to protect slavery from federal interference, exemplified by the Nullification Crisis of 1832–1833, when South Carolina declared federal tariffs of 1828 and 1832 null and void within its borders, invoking compact theory and threatening secession. This event, resolved by a compromise tariff and President Jackson's Force Bill, heightened sectional tensions and solidified Southern commitment to sovereignty over institutions like slavery, influencing debates over territories and culminating in pro-slavery arguments in Congress.^[32]^[33]

Civil War and Confederate Adoption

The song "Dixie," composed by Ohio-born Daniel Decatur Emmett in 1859 for a New York minstrel show, gained widespread popularity across the United States prior to the Civil War but originated in the North.^[3] At the outset of the conflict, Southerners rapidly embraced it as an expression of regional loyalty, transforming its nostalgic lyrics into a symbol of Confederate identity.^[21] On February 18, 1861, during Jefferson Davis's inauguration as provisional president of the Confederacy in Montgomery, Alabama, the song was performed by a local band, marking one of its earliest prominent associations with the secessionist cause.^[34] Confederate military bands incorporated "Dixie" into their repertoires, with soldiers singing adapted verses that evoked homesickness for the Southern homeland amid the hardships of campaigning.^[35] This widespread use elevated the tune to the status of an unofficial anthem, despite the Confederacy lacking a formally designated national song.^[36] Through repeated invocation in rallies, marches, and print media, the term "Dixie" evolved during the war to denote the 11 seceded states comprising the Confederate States of America, encapsulating their territorial and cultural aspirations.^[21] Jefferson Davis reportedly favored the melody, owning a music box that played it, though the Confederate government never officially endorsed the song.^[23] By 1862, "Dixie" had solidified as a colloquial nickname for the Confederacy, reflecting its pervasive role in fostering a unified Southern consciousness amid the fight for independence.^[37]

Reconstruction and Jim Crow Era

During Reconstruction (1865–1877), the term "Dixie" evolved into a poignant symbol of Southern resilience and nostalgia for the pre-war social order, as white Southerners grappled with federal military governance, economic devastation, and the emancipation of approximately 4 million enslaved people.^[21] The song "Dixie," which had served as an unofficial Confederate anthem during the war, was frequently performed at gatherings to foster unity among defeated Confederates and evoke the antebellum plantation ideal, often portraying enslaved life as harmonious despite empirical evidence of widespread coercion and hardship documented in slave narratives and Union records.^[36] This usage aligned with early stirrings of the Lost Cause interpretation, which reframed secession not primarily as a defense of slavery—explicitly affirmed in Confederate Vice President Alexander Stephens' 1861 Cornerstone Speech—but as a chivalric struggle against Northern industrial aggression and overreach.^[38] By the late 1860s and 1870s, as paramilitary groups like the Ku Klux Klan (founded 1865) intimidated black voters and Republican officials, "Dixie" appeared in political rhetoric and minstrel shows to reinforce white solidarity against Reconstruction amendments, including the 14th (1868) and 15th (1870), which granted citizenship and voting rights to freedmen.^[21] The Compromise of 1877, which withdrew federal troops from the South in exchange for Rutherford B. Hayes' presidency, marked the era's end and enabled Democratic "Redeemers" to regain control, paving the way for disenfranchisement tactics like poll taxes and literacy tests that reduced black voter turnout from over 90% in some states during Reconstruction to near zero by 1900.^[38] In the ensuing Jim Crow era (c. 1877–1965), "Dixie" crystallized as an emblem of the New South's racial hierarchy, enshrined through over 300 state and local segregation laws by 1910, which mandated separate facilities for blacks and whites under the "separate but equal" doctrine upheld by the U.S. Supreme Court in Plessy v. Ferguson (1896).^[39] The term permeated cultural expressions, from sheet music sales exceeding 1 million copies of "Dixie" variants by the 1890s to its invocation in Lost Cause organizations like the United Daughters of the Confederacy (established 1894), which erected thousands of Confederate monuments between 1890 and 1920 to commemorate a sanitized Confederate legacy.^[38] ^[21] While modern progressive critiques, often amplified by advocacy groups, retroactively emphasize "Dixie" as a proxy for white supremacy—citing its play at segregationist rallies—contemporary usage also reflected broader regional pride in agrarian traditions and defiance of federal interference, with some black Southerners adopting the term affectionately in folklore and return-migration songs amid the Great Migration's reversals.^[39] Efforts like the 1935 national "Dixie Day" campaign, backed by Southern congressmen, sought federal recognition of April 26 (Confederate Memorial Day origins) to honor this heritage, underscoring the term's dual role in cultural continuity and sectional reconciliation.^[40]

Cultural Significance

In Music, Literature, and Folklore

The song "Dixie," composed by Ohio native Daniel Decatur Emmett, premiered on April 4, 1859, during a performance by Bryant's Minstrels at Mechanics' Hall in New York City. Written for a minstrel show featuring blackface performers, the lyrics depict a Northern black man's nostalgic yearning for the South, with lines such as "I wish I was in Dixie's Land" embedding the term in American popular music.^[3]^[41] Despite its Northern origins, the tune rapidly symbolized Southern identity and served as an unofficial Confederate anthem during the Civil War, played at Jefferson Davis's inauguration and in military contexts.^[23]^[42] In literature, "Dixie" evokes the antebellum South and its cultural myths, appearing in works that romanticize or critique regional heritage. For instance, poet Langston Hughes referenced "Dixie" in poems contrasting Southern racial dynamics with Northern life, highlighting its association with segregation-era nostalgia.^[43] William Faulkner's influence on Southern Renaissance literature drew the nickname "Dixie Limited" from Flannery O'Connor, underscoring the freight-train force of his depictions of Southern decay and tradition, where "Dixie" implicitly frames the region's historical burdens.^[44] Within folklore, "Dixie" permeates Southern oral traditions and ballads, reinforcing a collective memory of the plantation era through folk renditions of Emmett's song and derivative tunes like "Gwine Back to Dixie." These elements contributed to a narrative of Southern exceptionalism, often glossing over slavery's realities in favor of idealized agrarian life, as preserved in regional songsters and storytelling.^[45] The term's folkloric endurance shaped perceptions of the South as a distinct cultural domain, influencing everything from family lore to community anthems in the postbellum period.^[46]

Representations in Media and Symbols

In film, early Hollywood representations of Dixie emphasized stylized depictions of Southern life, often drawing from minstrel traditions and plantation nostalgia. The 1929 film Hearts in Dixie, directed by Paul Sloane for Fox Studios, was the first major production featuring an all-black cast and portrayed rural African American communities in the South through dialect-heavy narratives and musical sequences.^[47] Later adaptations, such as the 1989 film Heart of Dixie, based on Anne Rivers Siddons' 1976 novel Heartbreak Hotel, centered on white college women in 1950s Alabama confronting segregation, though critics noted its limited inclusion of black perspectives despite thematic focus on racial dynamics.^[48] Academic analyses, including those in Killing “Dixie”, document how post-World War II Hollywood perpetuated "Dixie"-derived caricatures of black Southerners—such as subservient roles or comic relief—prompting NAACP-led campaigns from 1950 to 1969 to curb such imagery in films and emerging television.^[49] Television portrayals of Dixie have varied between romanticization and subversion of stereotypes. The CW series Hart of Dixie (2011–2015) depicted a Northern physician relocating to a quaint Alabama town, highlighting themes of Southern hospitality, small-town quirks, and interpersonal drama, which reinforced idyllic rural imagery while occasionally nodding to regional tensions.^[50] In contrast, FX's Atlanta (2016–2022), created by and starring Donald Glover, offered a contemporary urban take on black life in Georgia, using surrealism and social commentary to challenge homogenized "Dixie" tropes like poverty or backwardness prevalent in earlier media.^[50] Scholarly works like Jack Kirby's Media-Made Dixie (2004) argue that such broadcasts, alongside films, have historically amplified selective Southern archetypes—favoring white-centric nostalgia over empirical socioeconomic realities—shaped by Northern media producers' interpretations rather than Southern self-representation.^[51] Symbols linked to Dixie often evoke contested Southern heritage, blending regional pride with historical associations to the Confederacy. The Confederate battle flag, frequently displayed in contexts referencing "Dixie" during the mid-20th century, symbolizes states' rights and Civil War commemoration for proponents, but systemic oppression and resistance to integration for critics, as evidenced by its widespread removal from public spaces following the 2015 Charleston church shooting.^[52]^[53] Natural motifs like the Southern magnolia flower have been proposed as alternative emblems in cultural designs, representing native flora of the Deep South without direct ties to conflict.^[54] The idiomatic expression "whistling Dixie," originating from the 1859 song's optimistic lyrics, denotes impractical daydreaming in American vernacular, persisting in literature and speech as a shorthand for detached Southern idealism.^[21] These symbols' dual interpretations reflect broader cultural divides, with academic sources like Reconstructing Dixie (2006) attributing polarized views to media-amplified narratives that prioritize emotional resonance over verifiable historical causation.^[55]

Socio-Political Dimensions

Embodiment of Southern Identity and Heritage

Dixie functions as a cultural shorthand for the distinct identity of the Southern United States, encompassing a sense of regional pride rooted in historical traditions, agrarian lifestyles, and social customs that set the South apart from other American regions. This embodiment draws from the antebellum era's plantation economy and extends through the Civil War and Reconstruction, where "Dixie" evoked resilience and communal solidarity among white Southerners. Scholars note that the term reinforces a self-conscious differentiation, celebrating elements like hospitality, evangelical Protestantism, and honor-based social codes as core to Southern heritage.^[56]^[2] The song "Dixie," popularized during the Civil War, solidified the term's role in fostering Southern unity and nostalgia for a perceived lost world of gentility and independence, often performed at commemorative events by groups like the United Daughters of the Confederacy to preserve historical memory. Place names such as the Dixie Highway, established in the 1910s to link northern cities with Florida and promote regional tourism, exemplify how "Dixie" branded Southern landscapes and infrastructure, symbolizing economic vitality tied to cotton production and rural charm. Organizations and institutions, including Dixie Youth Baseball founded in 1945, continue to invoke the name to honor community-oriented traditions and local autonomy.^[57]^[3]^[58] Surveys of regional identification reveal that "Dixie" persists as a marker of Southern affinity, particularly among older and rural populations, with studies from the late 20th century showing 20-30% of Southerners preferring it over generic "Southern" labels, reflecting attachment to a mythic yet tangible heritage of distinct dialects, cuisine, and folk practices. In cultural expressions like country music, "Dixie" appears in lyrics evoking homecoming and simplicity, underscoring its role in transmitting intergenerational pride amid national homogenization. While usage has declined with urbanization—dropping in self-identification from Reed's 1971 findings of widespread embrace to lower rates by the 2000s—the term endures in heritage tourism and local festivals, anchoring Southerners' sense of continuity with their forebears' values of family, faith, and fortitude.^[9]^[59]^[60] The economy of Dixie, referring to the antebellum Southern United States, centered on agriculture, with cotton as the dominant cash crop sustained by enslaved labor. By 1860, Southern states produced over 4 million bales of cotton, comprising about 75 percent of global output and nearly 60 percent of U.S. exports, valued at approximately $200 million annually.^[61]^[62]^[63] This production relied on the cotton gin, invented by Eli Whitney in 1793, which mechanized ginning and spurred expansion from 156,000 bales in 1800 to the 1860 peak.^[64] Enslaved workers, numbering 3.95 million across slave states and constituting roughly one-third of the population there, performed the bulk of field labor, with 1.8 million dedicated to cotton by mid-century.^[29]^[65] Plantation agriculture dominated the Deep South, where large holdings of 20 or more slaves generated wealth for a small elite, while smaller farms prevailed in upland areas with yeoman cultivators.^[66] The system's profitability tied economic vitality to slavery, as cotton exports fueled regional prosperity but limited diversification into manufacturing or urbanization compared to the North.^[67] Socially, Dixie exhibited a rigid hierarchy stratified by race, wealth, and land ownership. At the apex stood the planter aristocracy—white families owning substantial plantations and dozens of slaves—who controlled political power, cultural norms, and economic decisions, often tracing lineage across generations in the Upper South.^[68] Approximately 30.8 percent of free families in Confederate states owned at least one slave per the 1860 census, though most held few, with large-scale owners (50+ slaves) numbering under 1 percent but amassing disproportionate influence.^[69] Below them ranked yeoman farmers, who comprised the white majority, owning modest land without slaves or with minimal holdings, followed by landless poor whites serving as overseers or laborers.^[70] Enslaved African Americans formed the involuntary base, denied rights and subjected to coerced family structures under planter paternalism, which framed bondage as a civilizing institution.^[71] This class system perpetuated racial subordination and economic dependence, with non-slaveholding whites often endorsing slavery to maintain social distance from blacks and aspire to ownership.^[72] White society emphasized honor, kinship, and agrarian virtues, reinforcing solidarity against perceived external threats to the order.^[73]

Controversies and Criticisms

Associations with Slavery and Segregation

The song "Dixie," first performed in 1859, gained strong ties to the defense of slavery when it became an unofficial anthem of the Confederate States of America during the Civil War (1861–1865). The Confederacy formed through secession ordinances from seven Southern states that cited threats to slavery as the primary grievance against the Union, with documents from Mississippi and South Carolina explicitly declaring the protection of the "peculiar institution" as essential to their social and economic order. Confederate Vice President Alexander H. Stephens articulated this in his Cornerstone Speech on March 21, 1861, stating that the new government's foundation rested on the "great truth" that "the negro is not equal to the white man; that slavery—subordination to the superior race—is his natural and normal condition."^[74] "Dixie" was played at the inauguration of Confederate President Jefferson Davis on February 18, 1861, in Montgomery, Alabama, embedding it within the pro-slavery secessionist movement.^[75] While the song's lyrics nostalgically evoked Southern plantation life—"the land of cotton" where "old times there are not forgotten"—its embrace by Confederate forces aligned it with a regime whose constitution enshrined slavery and whose armies fought to perpetuate it.^[75] In the postbellum Jim Crow era (circa 1877–1965), "Dixie" endured as a symbol of white Southern resistance to racial equality amid state-enforced segregation laws that barred African Americans from equal access to public spaces, education, and voting. These laws, upheld by the U.S. Supreme Court in Plessy v. Ferguson (1896) under the "separate but equal" doctrine, codified racial hierarchy in the former Confederate states. The term "Dixie" evoked this segregated order, as seen in the 1948 formation of the States' Rights Democratic Party (Dixiecrats), whose platform rejected federal civil rights initiatives and pledged to preserve Jim Crow segregation through states' rights.^[76] The Dixiecrats, drawing from Southern Democratic delegates, nominated Strom Thurmond and secured four states' electoral votes in opposition to integration.^[76] By the civil rights movement of the 1950s–1960s, "Dixie" functioned as an anthem for white Southerners opposing desegregation efforts, while serving as a reminder of slavery's legacy and ongoing racial subjugation for Black Americans.^[75] Empirical data from the era, including lynching records and disenfranchisement rates—such as over 4,000 documented lynchings between 1877 and 1950, disproportionately in Southern "Dixie" states—underscore the violent enforcement of segregation under this cultural banner.^[77]

Modern Racial Interpretations

In the 21st century, particularly following the 2020 George Floyd protests, "Dixie" has been increasingly critiqued as a symbol evoking Confederate heritage and racial hierarchy, with activists and some historians linking it to the defense of slavery and subsequent segregationist ideologies.^[78]^[21] This interpretation gained traction amid broader efforts to remove Confederate monuments and iconography, positioning the term as incompatible with racial equity narratives in public institutions. For instance, the country music group formerly known as the Dixie Chicks rebranded to The Chicks in June 2020, citing the term's associations with outdated and potentially offensive Southern imagery.^[19] Counterarguments maintain that "Dixie" primarily denotes regional Southern identity without inherent racial animus, deriving from pre-Civil War economic or geographic references like New Orleans' $10 Dix banknotes or the Mason-Dixon Line, rather than explicit white supremacy.^[79] Proponents of this view, including some Southern cultural preservationists, argue that equating the term with racism conflates historical context with modern usage, noting its neutral or affectionate application in non-Confederate settings, such as Utah's "Dixie" region, where it evokes pioneer settlement rather than slavery.^[80] These defenses highlight empirical distinctions: while the song "Dixie" originated in 1859 blackface minstrelsy and served as a Confederate anthem, its lyrics lack overt racial slurs, and post-war appropriations by Black performers like Louis Armstrong suggest interpretive fluidity beyond strict racial determinism.^[2] Political invocations underscore ongoing divisions. At a October 27, 2024, rally in Madison Square Garden, the song "Dixie" was performed, prompting accusations from critics of endorsing racial insensitivity, though supporters framed it as nostalgic Americana disconnected from supremacist intent.^[81] Institutional responses reflect this polarization; for example, school districts like Refugio ISD in Texas discontinued "Dixie" as a fight song in January 2020 after alumni debates over its minstrel origins, yet resistance persists in locales prioritizing local heritage over national racial reckonings.^[82] Such cases illustrate causal tensions: while empirical ties to the Confederacy fuel reinterpretations as racially charged, first-principles geographic and cultural continuity argue against blanket condemnation, with mainstream media often amplifying critical perspectives amid acknowledged institutional biases toward progressive framing.^[78]

Contemporary Usage and Debates

Persistence in Southern Culture

Despite a measurable decline in the frequency of "Dixie" in business names, place names, and public references—from a mean index score of 0.17 in 1976 to 0.05 in 2008 across 100 Southern cities—the term persists in select institutional and cultural niches, often tied to longstanding regional traditions rather than overt Confederate symbolism.^[9] This residual usage, as documented in geographic naming studies, indicates a decoupling from broader "Southern" identity (which has held steady at around 0.35-0.38 over the same period), with "Dixie" retaining niche appeal among communities emphasizing pre-20th-century heritage.^[9] ^[11] For instance, Dixie Youth Baseball, founded in 1945, continues to organize leagues across the Southeast, serving over 40,000 participants annually as of 2023 in states like Alabama, Georgia, and Mississippi, where it evokes community sports traditions rooted in mid-20th-century Southern life. Similarly, utilities like Dixie Electric Membership Corporation in Alabama and Mississippi maintain operations under the name, serving rural customers since the 1930s New Deal era. In music and events, echoes of "Dixie" endure through adapted folk performances and country genres, though often sanitized or nostalgic rather than celebratory of historical conflict. The song "Dixie," composed in 1859, remains in repertoires at heritage festivals and reenactments, such as Civil War commemorations in Virginia and Tennessee, where it functions as a musical artifact of 19th-century vernacular culture despite post-2015 backlash against Confederate-linked symbols.^[21] Contemporary country tracks, like Lee Greenwood's 1985 hit "Dixie Road," which peaked at No. 1 on Billboard's country chart and continues airplay on Southern radio stations, romanticize rural Southern landscapes without explicit political valence, contributing to a cultural undercurrent of place-based affinity.^[83] Linguistic holdovers, such as "whistling Dixie" in idiomatic speech meaning impractical optimism, appear in regional media and literature, preserving the term's folkloric role amid urbanization.^[18] This persistence coexists with de-Confederatization trends, particularly in areas with higher Black populations, where empirical data show inverse correlations between demographic diversity and "Dixie" naming (r = -0.45 in 2008 analyses).^[9] Among white Southerners, attachment to "Dixie" often aligns with self-reported regional pride—surveys on analogous symbols like the Confederate flag indicate 57% viewing it as heritage rather than racism in 2015—but lacks direct polling on the term itself, suggesting informal rather than institutional endurance.^[84] Critics from academic sources attribute lingering use to cultural inertia, yet first-hand accounts from Southern institutions highlight practical continuity in non-political contexts, underscoring causal ties to local history over ideological revival.^[85]

Recent Renamings and Cultural Shifts

In June 2020, the country music group formerly known as the Dixie Chicks announced a rebranding to The Chicks, citing the term "Dixie" as evoking the Confederacy and slavery-era connotations amid Black Lives Matter protests following George Floyd's death.^[86] ^[87] The band's statement emphasized meeting "this moment" by distancing from associations with racism in the American South.^[86] Dixie State University in St. George, Utah, underwent a name change to Utah Tech University, effective July 1, 2022, after its board of trustees voted unanimously in December 2020 to remove "Dixie" due to negative external perceptions hindering recruitment and branding.^[88] ^[89] A 2020 study commissioned by the university found that 64% of respondents outside Utah linked "Dixie" to negative connotations, including racism and the Confederacy, despite the term's local origins in the region's 19th-century cotton-growing efforts modeled on Southern agriculture.^[90] ^[91] The Utah Legislature approved the change in November 2021, prioritizing broader institutional appeal over historical ties, though local opposition persisted, including a 2025 legislative proposal to revert the name, which the university rejected.^[92] ^[93] These instances reflect a broader decline in "Dixie"'s usage across Southern culture and institutions since the 2010s, with business names incorporating the term dropping precipitously while "Southern" identifications remain stable, attributed to evolving perceptions tying it to Confederate symbolism rather than regional pride.^[18] ^[94] Dixie High School in St. George retained its name as of 2023, diverging from the university's shift.^[88]

References

[1]
Why Is the South Known as “Dixie”? - History.com
Jun 8, 2017 · In 1859, the musician and performer Daniel Decatur Emmett composed “Dixie,” a minstrel song that included the now-famous refrain “Away, ...
[2]
Dixie (also known as Dixieland) | Research Starters - EBSCO
While the term became popularized in the 1859 song “Dixie,” the name was used to refer to the southern United States well before the song was written; however, ...
[3]
Civil War Music: Dixie | American Battlefield Trust
Dixie, or Dixie's Land as it was also known, was originally written for a minstrel show. Performers in minstrel shows often blacked their faces and ...
[4]
The Citizens' Bank of Louisiana | Historic New Orleans Collection
Chartered in 1833, the Citizens' Bank of Louisiana was the largest financial institution of its kind, with ten-dollar notes known as "dixie" notes.Missing: $10 | Show results with:$10
[5]
https://www.silvertowne.com/product/27636
[6]
The Dix Note and Southern Freedom - Abbeville Institute
Aug 18, 2014 · The Dix note was a $10 paper money issued by the Bank of New Orleans up to 1860, accepted as a reliable storage of value.
[7]
Dixie - Etymology, Origin & Meaning of the Name
Originating in 1859 and popularized by minstrel Dan Emmett, "Dixie" refers to the southern United States; its exact origin and meaning remain obscure with ...
[8]
Facts - The Civil War (U.S. National Park Service)
Oct 27, 2021 · The Confederacy included the states of Texas, Arkansas, Louisiana, Tennessee, Mississippi, Alabama, Georgia, Florida, South Carolina, North ...<|separator|>
[9]
[PDF] Declining Dixie: Regional Identification in the Modern American South
We think the "2 Chicks from Dixie" gifi: shop in Jackson, Mississippi belongs in our dataset just as much as "Dixie Cremation Service" in Montgomery, Alabama.
[10]
heart of dixie revisited: an update on the geography of naming ... - jstor
... boundaries of Dixie as a vernacular or perceptual region. PURPOSE. The purpose of this research is to revisit and update Reed's "Heart of. Dixie" study in ...
[11]
Heart of Dixie Revisited: An Update on the Geography of Naming in ...
Aug 6, 2025 · This research revisits and updates John Shelton Reed's "Heart of Dixie," a classic in the fields of cultural geography and southern studies.
[12]
5 Southern states had most of the nation's population growth
Dec 20, 2023 · Texas, Florida, North Carolina, Georgia and South Carolina added almost 1.2 million people among them this year.Missing: Dixie | Show results with:Dixie
[13]
The South is Rising: Dixie States are Growing While the Northeast ...
Jan 24, 2024 · The South has seen the largest increase of any U.S. region in terms of population from July 2020 to July 2023, recording an increase of more ...
[14]
Race and Ethnicity in the United States: 2010 Census and 2020 ...
Aug 12, 2021 · View how race and ethnicity have changed by state from the 2010 Census and 2020 Census.Missing: Confederate | Show results with:Confederate
[15]
The Religious Regions of the U.S. - Gallup News
Apr 6, 2018 · Forty-five percent of Americans living in the Southwest and 43% in the Southeast are "very religious" -- a classification based on how important ...
[16]
Religion and the US South - Southern Spaces
Mar 16, 2004 · Religion in the US South has been a formative experience, with evangelicalism, fundamentalism, and pentecostalism being key forms. It has ...Introduction · Becoming a Sectional Religion... · Religion and the Southern...
[17]
The Personality of American Nations: An Exploratory Study
Cultural regions of the US carry meaning. Their associations with personality differ by region (greatest for the Deep South), by trait (Authoritarian ...
[18]
Declining Dixie: Regional Identification in the Modern American South
Aug 10, 2025 · In addition to remapping the boundaries of Dixie as Reed defined it, we suggest that the study of southern naming should go beyond simply ...
[19]
What 'Dixie' Really Means - The Atlantic
Jun 26, 2020 · One undebatable historical fact is that Dixie was popularized by the song “Dixie's Land,” composed by Daniel Emmett, an Ohio-born member of the ...Missing: etymology | Show results with:etymology
[20]
The Birth of 'Dixie' - The New York Times Web Archive
Mar 31, 2012 · In fact, the precise origin of the word “Dixie” remains unknown, though three competing theories persist. It either references a benevolent ...Missing: etymology | Show results with:etymology
[21]
How 'Dixie' Became And Endured As An Anthem - NPR
Jan 6, 2019 · ED AYERS: "Dixie" actually was only created in 1859 as a minstrel show in Ohio, which people tend to forget that minstrelsy was the most popular ...
[22]
Dan Emmett and “Dixie” | Old Time Party
Apr 9, 2015 · On the evening of April 4, 1859, Bryant's Minstrels first performed the song Dixie's Land on the stage at Mechanic's Hall. The song was an instant hit.
[23]
The Birth of 'Dixie' - Opinionator - The New York Times
Mar 31, 2012 · During the Civil War, soldiers, civilians and slaves frequently referred to the South as Dixie and considered Emmett's ditty the region's anthem ...
[24]
[PDF] NBER WORKING PAPER SERIES PRODUCTIVITY GROWTH AND ...
Between 1800-1860, cotton output increased 60-fold, with output per worker rising four-fold. By 1840, the New South's output per worker was twice that of the ...
[25]
Cotton Economy - Blackstone River Valley National Historical Park ...
Sep 5, 2025 · By 1860, enslaved labor produced over 2 billion pounds of cotton each year. Enslaved people picking cotton Enslaved persons picking cotton.
[26]
11. The Cotton Revolution | THE AMERICAN YAWP
Jun 7, 2013 · Indeed, the two billion pounds of cotton produced in 1860 alone amounted to more than 60 percent of the United States' total exports for that ...
[27]
[PDF] Population of the United States in 1860: Introduction - Census.gov
to determine, it should be observed, if large numbers of slaves shall be hereafter emancipated, so many ... in the slave population. Among the free colored ...
[28]
Population by Color and Status: U.S. Slave States, 1860
Population by Color and Status: U.S. Slave States, 1860. White, Slave, Free Black. Number, Percent, Number, Percent, Number, Percent. Confederate States.Missing: 2020 | Show results with:2020
[29]
U.S. History, Cotton is King: The Antebellum South, 1800–1860, The ...
By 1850, of the 3.2 million slaves in the country's fifteen slave states, 1.8 million were producing cotton; by 1860, slave labor was producing over two billion ...
[30]
The Old South: Images and Realities - Digital History
The old South's intricate social structure included many small slaveowners and relatively few large ones. Large slaveholders were extremely rare. In 1860 ...<|separator|>
[31]
Slavery in Antebellum Georgia
By the era of the American Revolution (1775-83), slavery was legal and enslaved Africans constituted nearly half of Georgia's population.Cotton And The Growth Of... · Slaveholders · Slaves
[32]
https://www.britannica.com/topic/Nullification-Crisis
[33]
The Nullification Crisis | Andrew Jackson's Hermitage
South Carolina passed the Ordinance of Nullification in November. That Ordinance declared the Tariff Acts of 1828 and 1832 unconstitutional and null and void ...
[34]
The Anthemic Allure Of 'Dixie,' An Enduring Confederate Monument
Sep 20, 2018 · If the Confederacy and its memory had an accompanying anthem, it was "Dixie." The song was played at Davis' inauguration in Montgomery, Ala. and ...
[35]
The Confederate And Union Versions Of “Dixie”
With the coming of the Civil War, the bands of the Confederate armies made “Dixie” a major song in their repertoires. “Dixie” would get the Rebel soldiers ...
[36]
“Dixie,” the Unofficial National Anthem of a Lost Confederacy
Nov 5, 2014 · Many Americans are familiar with the tune “Dixie's Land” as the unofficial anthem of the Confederacy during the Civil War.
[37]
A Minstrel's Song Forever Changed the American South by Inspiring ...
Nov 2, 2018 · Almost two decades later, in 1859, Emmett wrote and performed in Jerry Bryant's traveling minstrel show. In April of that year, Emmett performed ...
[38]
The Lost Cause - Encyclopedia Virginia
Dixie's Daughters: The United Daughters of the Confederacy and the Preservation of Confederate Culture. Gainesville: University Press of Florida, 2003 ...
[39]
The history of the Confederate flag | National Geographic
Jan 12, 2021 · (Where did 'Jim Crow' come from?) ... Some claimed their use of the battle flag meant nothing more than Dixie pride and regional affiliations.
[40]
“Much More than a Song”: The 1935 Campaign for a National “Dixie ...
Aug 1, 2024 · “To the Memory of Daniel Decatur Emmett,” the inscription read, “Whose Song DIXIE LAND Inspired the Courage and Devotion of the Southern People ...<|separator|>
[41]
“I Wish I Was in Dixie” · Textbook - History Making
Emmett composed “I Wish I Was in Dixie” as a member of Bryant's Minstrels and first performed the number at Mechanics' Hall in New York City on April 4, 1859.Missing: popularization | Show results with:popularization
[42]
Controversial 'Dixie's Land' was written by central Ohio composer
Jun 10, 2021 · Daniel Decatur Emmet, of Knox County, wrote "Dixie" and used it in minstrel shows. Today the song has become a musical emblem of the ...
[43]
Jackson Scholar Discussion highlights the meaning of 'Dixie' | News
Oct 1, 2015 · Hutchison also credited African American poet Langston Hughes for associating a specific meaning of 'Dixie' with a number of his poems that ...
[44]
Inge: The Dixie Limited
Nobody wants his mule and wagon stalled on the same track the Dixie Limited is roaring down."1 Her railroading metaphor wittily captured much of the respect ...<|separator|>
[45]
Dixie Land Songster - The Journal of early American Life
The song tells the woeful tale of an unnamed Kentucky slave whose lover, Nelly Gray, has been sold further south. Even in The Dixie Land Songster version, the ...
[46]
Dixie's Land: About the Song - Ballad of America
Although known as a Southern anthem, “Dixie's Land,” aka “Dixie” was written for the minstrel stage by Daniel Decatur Emmett in New York City.Missing: popularization | Show results with:popularization
[47]
PORTRAYAL OF MINORITIES IN THE FILM, MEDIA AND ...
The first Hollywood film to feature an all-black cast was Hearts in Dixie, which was produced in 1929 and directed by Paul Sloane for Fox. "This film ...
[48]
1989's Heart of Dixie Tries to Tell a Black Story with Almost No ...
May 26, 2022 · It would be an exaggeration to say that there are no black characters in this poorly received adaptation of Anne Rivers Siddons' 1976 novel Heartbreak Hotel.
[49]
Killing “Dixie”: The NAACP, the Black Press, and the Crusade to End ...
Aug 7, 2025 · Many of the images, which first appeared in Hollywood films and then on television, were derived from “Dixie,” a term used to reference the ...
[50]
[PDF] the changing dynamics of television representations in the american ...
Hart of Dixie, One Mississippi, and Atlanta are examples of the South talking back to the Southern Imaginary and resisting stereotypical representations ...
[51]
Media-Made Dixie - UGA Press
$$27.95In Media-Made Dixie Jack Kirby shows how the American public's perceptions of the South have been influenced, even controlled, by the mass communications media.
[52]
https://www.csmonitor.com/USA/Society/2015/0624/Dixie-fading-Confederate-symbols-under-siege-across-South
[53]
Dixie flag a symbol of Southern oppression, not Southern pride
Oct 16, 2013 · Dixie flag a symbol of Southern oppression, not Southern pride ... Jim Crow era. However, it didn't become the symbol it is today until the ...
[54]
Flag For the Southern United States (Dixieland) that DOESN'T use ...
Nov 4, 2019 · The flag uses the Southern Magnolia flower which is native to the Deep South and has always been a Southern symbol. It is somewhat associated ...Southern Americans, is there a better symbol that you recommend ..."Cross of Dixie" - a new symbol of the South : r/vexillology - RedditMore results from www.reddit.com
[55]
Reconstructing Dixie: Race, Gender, and Nostalgia in the Imagined ...
$$34.95Reconstructing Dixie explores how ideas about the South function within American culture. Narratives of the region often cohere around such tropes as southern ...
[56]
Dixie's Dead, Long Live the South | endeavors
May 2, 1997 · “The key image of the old South, of antebellum South, is gentility,” he says. “It's peopled by Southern gentlemen, demure belles, and happy, ...
[57]
Dixie's Victory - AMERICAN HERITAGE
... Southern plains for cities like Houston, Dallas, Richmond, and Atlanta. ... Dixie. Ferlin Husky, a popular country performer during the 1950s, recalled ...
[58]
[PDF] Dixie's Daughters new perspectives on the history of the south
“Dixie” was, of course, a crowd favorite, and it was usually ac- companied by the singing of “America.” In one of the more unusual spectacles of monument ...
[59]
[PDF] The Portrayal of Southern Culture in Country Music - eGrove
snapshot of down home Dixie, could be anywhere you are.” Going fishing and chasing fireflies are some of happiest memories of childhood for so many people.
[60]
[PDF] southern identity: the meaning, practice, and importance of a
able to share her regional culture with others, generating a feeling of pride for her area. ... Dixie Rising: How the South is Shaping American Values,. Politics, ...
[61]
How Slavery Became the Economic Engine of the South - History.com
Mar 6, 2018 · The slave economy had been very good to American prosperity. By the start of the war, the South was producing 75 percent of the world's cotton ...
[62]
Cotton in a Global Economy: Mississippi (1800-1860) - 2006-10
Demand for cotton American cotton production soared from 156,000 bales in 1800 to more than 4,000,000 bales in 1860 (a bale is a compressed bundle of cotton ...
[63]
Cotton - Pearce Museum |
By 1860, on the eve of the American Civil War, cotton accounted for almost 60% of American exports, representing a total value of nearly $200 million a year.
[64]
The Economics of Cotton | US History I (OS Collection)
By 1860, the region was producing two-thirds of the world's cotton. In 1793, Eli Whitney revolutionized the production of cotton when he invented the cotton gin ...
[65]
Statistics on Slavery - Weber State University
South Carolina, North Carolina, and Maryland each had over 100,000 slaves. After the American Revolution, the Southern slave population exploded, reaching about ...
[66]
Social Divisions in Antebellum North Carolina - NCpedia
The gentry or planter class consisted of owners of large plantations with more than twenty slaves, high public officials, and well-to-do professional men, such ...
[67]
The slave economy (article) - Khan Academy
Southern cotton, picked and processed by newly-profitable slaves ... Do you think the slave economy increased sectional tension in the antebellum period?
[68]
Wealth and Culture in the South | US History I (OS Collection)
During the antebellum years, wealthy southern planters formed an elite master class that wielded most of the economic and political power of the region.
[69]
[PDF] Fact Check: What Percentage Of White Southerners Owned Slaves?
Aug 8, 2020 · To better understand the extent of slavery's impact, we need to realize a slave owner was the one person in a family who legally owned slaves.<|separator|>
[70]
Antebellum South Definition, History & Economy - Lesson | Study.com
The Southern class structure had four basic social classes: the wealthy plantation slave owners, non-slave-owning yeoman farmers, poor whites, and slaves.
[71]
Social Structure and Hierarchy of the Plantation - Globalyceum
By 1860, the social structure and hierarchy of the plantation had settled into fairly fixed patterns. Over the course of decades, slaveholders had refined their ...
[72]
Antebellum South | Research Starters - EBSCO
Although they were not slave owners, members of this lower class supported slavery, perhaps because they wished to be wealthy enough to buy slaves or the ...
[73]
Wealth and Culture in the South - OpenEd CUNY
At the top of southern white society stood the planter elite, which comprised two groups. In the Upper South, an aristocratic gentry, generation upon generation ...
[74]
Corner Stone Speech - Teaching American History
That we, in maintaining slavery as it exists with us, were warring against a principle, a principle founded in nature, the principle of the equality of men. The ...
[75]
Model Interpretation - History Matters
“Dixie” (1859), a familiar song from the nineteenth century, was composed and performed by Dan Emmett (a white native of Ohio) in 1859 when he was a member ...
[76]
Platform of the States Rights Democratic Party
... Dixiecrats. The main goal of the party was continued racial segregation in the South and a buttressing of the Jim Crow laws that supported racial segregation.
[77]
From Slavery to Segregation | Equal Justice Initiative
Eastland and leaders like him linked the era of racial terror in which they were born to the era of inequality and Jim Crow segregation.
[78]
How the term 'Dixie' came to define the South | CNN
Jun 27, 2020 · Some believe Dixie derives from the Mason-Dixon line, between Maryland and Pennsylvania. The line was drawn in 1767 to resolve a border dispute.
[79]
Is the 'Dixie' name racist? We searched for some context
Jul 17, 2020 · The word "Dixie" is itself separate from those since-dropped traditions of using Confederate imagery, supporters of the name say.
[80]
Mixed reaction on campus to possible name change for Dixie State ...
Jul 1, 2020 · She believes the term 'Dixie,' when used in Utah, does not have a racist meaning. “It's a term that got turned somewhere else that we don't ...Missing: modern interpretations<|separator|>
[81]
Confederate anthem 'Dixie' played at Trump's Madison Square ...
Oct 28, 2024 · Neither Witkoff nor the Trump campaign responded to requests for comment. Trump speakers use racist, vulgar language in NYC. 2 ...
[82]
Refugio ISD board votes to drop controversial 'Dixie' fight song
Jan 14, 2020 · ... song that some students and alumni have called racist. The song, “Dixie,” was written for a blackface minstrel show in the 1850s and was the ...
[83]
A Country Music Classic, Dixie Road by Lee Greenwood
Feb 9, 2023 · In 1985, Lee Greenwood released one of today's classic songs, Dixie Road, as part of his album Greatest Hits.
[84]
Poll: Majority sees Confederate flag as Southern pride | CNN Politics
Jul 2, 2015 · The poll shows that 57% of Americans see the flag more as a symbol of Southern pride than as a symbol of racism.Missing: Dixie | Show results with:Dixie
[85]
https://www.eujournal.org/index.php/esj/article/view/10120/9608
[86]
Dixie Chicks Change Band Name To The Chicks
Jun 25, 2020 · The country trio has changed the band's name to The Chicks in an apparent distancing from its association with racism in the South.
[87]
Dixie Chicks change name to the Chicks due to slavery-era ...
Jun 26, 2020 · The US country trio Dixie Chicks have changed their name to the Chicks because of connotations with the word Dixie, which was used to describe the Confederate ...
[88]
The name 'Dixie' lives on in St. George at a second school
Jan 30, 2023 · Nearly seven months ago, on July 1, Dixie State was renamed to Utah Tech University, a move that roiled some longtime Washington County ...
[89]
Utah Tech University rebranding itself after ditching 'Dixie' name
May 15, 2022 · On July 1, what was once Dixie State University will officially be known as Utah Tech University. The university released its new logo and ...
[90]
Why Dixie State's name change to Utah Tech University matters
Nov 11, 2021 · The school has carried the term “Dixie” in its name since 1913, which was a result of the community's use of the word to refer to the southern part of the ...
[91]
Dixie State University trustees recommend removing 'Dixie' from ...
Dec 14, 2020 · After years of resisting calls to change its name, Dixie State University may drop the term Dixie, which is associated with the Confederacy.
[92]
Utah Legislature passes Dixie State name change | KSL.com
Nov 10, 2021 · The proposal to change the name of Dixie State University to Utah Tech passed the Legislature on Wednesday after two lengthy debates.
[93]
A lawmaker wants Utah Tech University to return to its old 'Dixie ...
Jul 24, 2025 · The university's board voted to change the school name after conducting a study that found 64% of respondents outside of Utah related the term “ ...
[94]
The End Of Dixie - Blue Ridge Public Radio
Jul 26, 2020 · The ditching of Dixie by the band The Chicks was only new to them. The word has been rapidly disappearing from the South over the last decade.