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In 1946, the Congress of Industrial Organizations (CIO) undertook Operation Dixie, an initiative to recruit industrial workers in the American South. Elizabeth and Ken Fones-Wolf plumb rarely used archival sources and rich oral histories to explore the CIO's fraught encounter with the evangelical Protestantism and religious culture of southern whites.  The authors' nuanced look at working class religion reveals how laborers across the surprisingly wide evangelical spectrum interpreted their lives through their faith. Factors like conscience, community need, and lived experience led individual preachers to become union activists and mill villagers to defy the foreman and minister alike to listen to organizers. As the authors show, however, all sides enlisted belief in the battle. In the end, the inability of northern organizers to overcome the suspicion with which many evangelicals viewed modernity played a key role in Operation Dixie's failure, with repercussions for labor and liberalism that are still being felt today.  Identifying the role of the sacred in the struggle for southern economic justice, and placing class as a central aspect in southern religion, Struggle for the Soul of the Postwar South provides new understandings of how whites in the region wrestled with the options available to them during a crucial period of change and possibility.

As the twentieth century began, Black and white southerners alike dealt with low life expectancy and poor healthcare in a region synonymous with early death. But the modernization of death care by a diverse group of actors changed not only death rituals but fundamental ideas about health and wellness. Kristine McCusker charts the dramatic transformation that took place when southerners in particular and Americans in general changed their thinking about when one should die, how that death could occur, and what decent burial really means. As she shows, death care evolved from being a community act to a commercial one where purchasing a purple coffin and hearse ride to the cemetery became a political statement and the norm. That evolution also required interactions between perfect strangers, especially during the world wars as families searched for their missing soldiers. In either case, being put away decent, as southerners called burial, came to mean something fundamentally different in 1955 than it had just fifty years earlier.

In 1946, the Congress of Industrial Organizations (CIO) undertook Operation Dixie, an initiative to recruit industrial workers in the American South. Elizabeth and Ken Fones-Wolf plumb rarely used archival sources and rich oral histories to explore the CIO's fraught encounter with the evangelical Protestantism and religious culture of southern whites.  The authors' nuanced look at working class religion reveals how laborers across the surprisingly wide evangelical spectrum interpreted their lives through their faith. Factors like conscience, community need, and lived experience led individual preachers to become union activists and mill villagers to defy the foreman and minister alike to listen to organizers. As the authors show, however, all sides enlisted belief in the battle. In the end, the inability of northern organizers to overcome the suspicion with which many evangelicals viewed modernity played a key role in Operation Dixie's failure, with repercussions for labor and liberalism that are still being felt today.  Identifying the role of the sacred in the struggle for southern economic justice, and placing class as a central aspect in southern religion, Struggle for the Soul of the Postwar South provides new understandings of how whites in the region wrestled with the options available to them during a crucial period of change and possibility.

As the twentieth century began, Black and white southerners alike dealt with low life expectancy and poor healthcare in a region synonymous with early death. But the modernization of death care by a diverse group of actors changed not only death rituals but fundamental ideas about health and wellness. Kristine McCusker charts the dramatic transformation that took place when southerners in particular and Americans in general changed their thinking about when one should die, how that death could occur, and what decent burial really means. As she shows, death care evolved from being a community act to a commercial one where purchasing a purple coffin and hearse ride to the cemetery became a political statement and the norm. That evolution also required interactions between perfect strangers, especially during the world wars as families searched for their missing soldiers. In either case, being put away decent, as southerners called burial, came to mean something fundamentally different in 1955 than it had just fifty years earlier.

Mothers of Conservatism tells the story of 1950s Southern Californian housewives who shaped the grassroots right in the two decades following World War II. Michelle Nickerson describes how red-hunting homemakers mobilized activist networks, institutions, and political consciousness in local education battles, and she introduces a generation of women who developed political styles and practices around their domestic routines. From the conservative movement's origins in the early fifties through the presidential election of 1964, Nickerson documents how women shaped conservatism from the bottom up, out of the fabric of their daily lives and into the agenda of the Republican Party. A unique history of the American conservative movement, Mothers of Conservatism shows how housewives got out of the house and discovered their political capital.

Abraham Lincoln’s faith has commanded more broad-based attention than that of any other American president. Although he never joined a denomination, Baptists, Presbyterians, Quakers, Episcopalians, Disciples of Christ, Spiritualists, Jews, and even atheists claim the sixteenth president as one of their own. In this concise volume, Ferenc Morton Szasz and Margaret Connell Szasz offer both an accessible survey of the development of Lincoln’s religious views and an informative launch pad for further academic inquiry.

Biography of a civil rights activist who worked tirelessly at the heart of two social and political revolutionsA native Alabamian, Reverend Robert E. Hughes worked full-time in the civil rights movement as executive director of the Alabama Council of Human Relations, where he developed a close relationship with Dr. Martin Luther King Jr. After facing backlash from the Ku Klux Klan, spending four days in jail for refusing to disclose ACHR membership lists, and ultimately being forced to leave the state of Alabama, he served as a Methodist missionary in Southern Rhodesia. After two years of organizing Black liberation groups, he was banned as a “prohibited immigrant” by the Ian Smith government. His lifelong commitment to social justice, racial equality, and peaceful resolution of conflicts marks a fascinating career richly documented in this comprehensive biography.To Do Justice: The Civil Rights Ministry of Reverend Robert E. Hughes traces the life and career of an admirable and lesser-known civil rights figure who fought injustice on two continents. This account presents valuable new evidence about the civil rights movement in the United States as well as human rights and liberation issues in colonial Southern Rhodesia in the years leading up to independence and self-rule. Readers get a behind-the-scenes look at a courageous individual who worked out of the public spotlight but provided essential support and informational resources to public activists and news reporters.Randall C. Jimerson explores the interwoven threads of race relations and religious beliefs on two continents, focusing on the dual themes of the American civil rights movement and the African struggles for decolonization and majority rule. The life and career of Hughes provide insight into the international dimensions of racial prejudice and discrimination that can be viewed in comparative context to similar oppressions in other colonial lands.

In February 1960, as lunch counter sit-ins began in Southern cities, national attention focused on Nashville, where demonstrations were carried out by an unusually organized and disciplined group of students tutored extensively in nonviolent direct action. Their mentor was Reverend James Lawson Jr., a graduate student at Vanderbilt University Divinity School with longstanding nonviolent credentials. His workshops with Nashville students, exploring Gandhian style philosophies and tactics, had predated the famed Greensboro sit-ins.As demonstrations continued in Nashville and successive sit-ins saw violence erupt downtown, local Black ministers demanded an audience with Mayor Ben West. At this meeting, an exchange occurred that was misconstrued by subsequent newspaper reportage. Shortly thereafter, Lawson was summarily expelled from Vanderbilt, one semester shy of graduating.Lawson’s ouster triggered a wave of repercussions and headlines. After extended negotiations with their superiors were rebuffed, a large contingent of Divinity School faculty resigned en masse. Simmering dissension between the university’s professors, Board of Trust, and administrators kept the crisis ongoing. Sustained criticism of Vanderbilt both within the city and nationally made for a turbulent situation as Lawson’s expulsion came to symbolize profound tensions about civil rights and racial justice.

In Music from the Hilltop, Benjamin A. Kolodziej studies three significant academic musical figures to weave a narrative that not only details the role musical studies played in the development of Southern Methodist University but also relates a history of church music and pipe organs in Dallas, Texas. Bertha Stevens Cassidy (1876–1959), the first organ professor and the only woman on the faculty of the new university, established herself as a leader and veritable dean of the church music community, managing a career of significant performances and teaching. Her student and protÉgÉ, Dora Poteet Barclay (1903–1961), broadened the pedagogical horizons for her students. Many of her own students achieved great professional heights as performers and church musicians.Robert Theodore Anderson (1934–2009) was intellectually able to bridge the gap between the theologians of the Methodist seminary and the performers at the Meadows School of the Arts. He consulted with the Dallas Symphony to prepare for the installation of an organ in the new Meyerson Symphony Center—an organ that would influence concert hall instruments in subsequent decades.