Appalachia on Our Mind is not a history of Appalachia. It is rather a history of the American idea of Appalachia. The author argues that the emergence of this idea has little to do with the realities of mountain life but was the result of a need to reconcile the "otherness" of Appalachia, as decribed by local-color writers, tourists, and home missionaries, with assumptions about the nature of America and American civilization. Between 1870 and 1900, it became clear that the existence of the "strange land and peculiar people" of the southern mountains challenged dominant notions about the basic homogeneity of the American people and the progress of the United States toward achiving a uniform national civilization. Some people attempted to explain Appalachian otherness as normal and natural -- no exception to the rule of progress. Others attempted the practical integration of Appalachia into America through philanthropic work. In the twentieth century, however, still other people began questioning their assumptions about the characteristics of American civilization itself, ultimately defining Appalachia as a region in a nation of regions and the mountaineers as a people in a nation of peoples. In his skillful examination of the "invention" of the idea of Appalachia and its impact on American thought and action during the early twentieth century, Mr. Shapiro analyzes the following: the "discovery" of Appalachia as a field for fiction by the local-color writers and as a field for benevolent work by the home missionaries of the northern Protestant churches; the emergence of the "problem" of Appalachia and attempts to solve it through explanation and social action; the articulation of a regionalist definition of Appalachia and the establishment of instituions that reinforced that definition; the impact of that regionalistic definition of Appalachia on the conduct of systematic benevolence, expecially in the context of the debate over child-labor restriction and the transformation of philanthropy into community work; and the attempt to discover the bases for an indigenous mountain culture in handicrafts, folksong, and folkdance.

This collection is the first comprehensive, cohesive volume to unite Appalachian history with its culture. Richard A. Straw and H. Tyler Blethen's High Mountains Rising provides a clear, systematic, and engaging overview of the Appalachian timeline, its people, and the most significant aspects of life in the region. The first half of the fourteen essays deal with historical issues including Native Americans, pioneer settlement, slavery, the Civil War and Reconstruction, industrialization, the Great Depression, migration, and finally, modernization. The remaining essays take a more cultural focus, addressing stereotypes, music, folklife, language, literature, and religion. Bringing together many of the most prestigious scholars in Appalachian studies, this volume has been designed for general and classroom use, and includes suggestions for further reading.

Despite the stereotypes and misconceptions surrounding Appalachia, the region has nurtured and inspired some of the nation's finest writers. Featuring dozens of authors born into or adopted by the region over the past two centuries, Writing Appalachia showcases for the first time the nuances and contradictions that place Appalachia at the heart of American history. This comprehensive anthology covers an exceedingly diverse range of subjects, genres, and time periods, beginning with early Native American oral traditions and concluding with twenty-first-century writers such as Wendell Berry, bell hooks, Silas House, Barbara Kingsolver, and Frank X Walker. Slave narratives, local color writing, folklore, work songs, modernist prose—each piece explores unique Appalachian struggles, questions, and values. The collection also celebrates the significant contributions of women, people of color, and members of the LGBTQ community to the region's history and culture. Alongside Southern and Central Appalachian voices, the anthology features northern authors and selections that reflect the urban characteristics of the region. As one text gives way to the next, a more complete picture of Appalachia emerges—a landscape of contrasting visions and possibilities.

Contrary to popular belief, the roots of American country music do not lie solely on southern farms or in mountain hollows. Rather, much of this music recorded before World War II emerged from the bustling cities and towns of the Piedmont South. No group contributed more to the commercialization of early country music than southern factory workers. In Linthead Stomp, Patrick Huber explores the origins and development of this music in the Piedmont's mill villages. Huber offers vivid portraits of a colorful cast of Piedmont millhand musicians, including Fiddlin' John Carson, Charlie Poole, Dave McCarn, and the Dixon Brothers, and considers the impact that urban living, industrial work, and mass culture had on their lives and music. Drawing on a broad range of sources, including rare 78-rpm recordings and unpublished interviews, Huber reveals how the country music recorded between 1922 and 1942 was just as modern as the jazz music of the same era. Linthead Stomp celebrates the Piedmont millhand fiddlers, guitarists, and banjo pickers who combined the collective memories of the rural countryside with the upheavals of urban-industrial life to create a distinctive American music that spoke to the changing realities of the twentieth-century South.

Weaving centers led the Appalachian Craft Revival at the beginning of the twentieth century. Soon after settlement workers came to the mountains to start schools, they expanded their focus by promoting weaving as a way for women to help their family's financial situation. Women wove thousands of guest towels, baby blankets, and place mats that found a ready market in the women's network of religious denominations, arts organizations, and civic clubs. In Weavers of the Southern Highlands, Philis Alvic details how the Fireside Industries of Berea College in Kentucky began with women weaving to supply their children's school expenses and later developed student labor programs, where hundreds of students covered their tuition by weaving. Arrowcraft, associated with Pi Beta Phi School at Gatlinburg, Tennessee, and the Penland Weavers and Potters, begun at the Appalachian School at Penland, North Carolina, followed the Berea model. Women wove at home with patterns and materials supplied by the center, returning their finished products to the coordinating organization to be marketed. Dozens of similar weaving centers dotted mountain ridges.