By the 1920s, the sectional reconciliation that had seemed achievable after Reconstruction was foundering, and the South was increasingly perceived and portrayed as impoverished, uneducated, and backward. In this interdisciplinary study, Angie Maxwell examines and connects three key twentieth-century moments in which the South was exposed to intense public criticism, identifying in white southerners' responses a pattern of defensiveness that shaped the region's political and cultural conservatism. Maxwell exposes the way the perception of regional inferiority confronted all types of southerners, focusing on the 1925 Scopes trial in Dayton, Tennessee, and the birth of the anti-evolution movement; the publication of I'll Take My Stand and the turn to New Criticism by the Southern Agrarians; and Virginia's campaign of Massive Resistance and Interposition in response to the Brown v. Board of Education decision. Tracing the effects of media scrutiny and the ridicule that characterized national discourse in each of these cases, Maxwell reveals the reactionary responses that linked modern southern whiteness with anti-elitism, states' rights, fundamentalism, and majoritarianism.

The American South has experienced remarkable change over the past half century. Black voter registration has increased, the region's politics have shifted from one-party Democratic to the near-domination of the Republican Party, and in-migration has increased its population manyfold. At the same time, many outward signs of regional distinctiveness have faded--chain restaurants have replaced mom-and-pop diners, and the interstate highway system connects the region to the rest of the country. Given all of these changes, many have argued that southern identity is fading. But here, Christopher A. Cooper and H. Gibbs Knotts show how these changes have allowed for new types of southern identity to emerge. For some, identification with the South has become more about a connection to the region's folkways or to place than about policy or ideology. For others, the contemporary South is all of those things at once--a place where many modern-day southerners navigate the region's confusing and omnipresent history. Regardless of how individuals see the South, this study argues that the region's drastic political, racial, and cultural changes have not lessened the importance of southern identity but have played a key role in keeping regional identification relevant in the twenty-first century.

In The Long Southern Strategy, Angie Maxwell and Todd Shields trace the consequences of the GOP's decision to court white voters in the South. Over time, Republicans adopted racially coded, anti-feminist, and evangelical Christian rhetoric and policies, making its platform more southern and more partisan, and the remodel paid off. This strategy has helped the party reach new voters and secure electoral victories, up to and including the 2016 election. Now, in any Republican primary, the most southern-presenting candidate wins, regardless of whether that identity is real or performed. Using an original and wide-ranging data set of voter opinions, Maxwell and Shields examine what southerners believe and show how Republicans such as Donald Trump stoke support in the South and among southern-identified voters across the nation.

History has been kind to Robert E. Lee. Woodrow Wilson believed General Lee was a “model to men who would be morally great.” Douglas Southall Freeman, who won a Pulitzer Prize for his four-volume biography of Lee, described his subject as “one of a small company of great men in whom there is no inconsistency to be explained, no enigma to be solved.” Winston Churchill called him “one of the noblest Americans who ever lived.” Until recently, there was even a stained glass window devoted to Lee's life at the National Cathedral in Washington, D.C. Immediately after the Civil War, however, many northerners believed Lee should be hanged for treason and war crimes. Americans will be surprised to learn that in June of 1865 Robert E. Lee was indicted for treason by a Norfolk, Virginia grand jury. In his instructions to the grand jury, Judge John C. Underwood described treason as “wholesale murder,” and declared that the instigators of the rebellion had “hands dripping with the blood of slaughtered innocents.” In early 1866, Lee decided against visiting friends while in Washington, D.C. for a congressional hearing, because he was conscious of being perceived as a “monster” by citizens of the nation’s capital. Yet somehow, roughly fifty years after his trip to Washington, Lee had been transformed into a venerable American hero, who was highly regarded by southerners and northerners alike. Almost a century after Appomattox, Dwight D. Eisenhower had Lee’s portrait on the wall of his White House office. The Lost Indictment of Robert E. Lee tells the story of the forgotten legal and moral case that was made against the Confederate general after the Civil War. The actual indictment went missing for 72 years. Over the past 150 years, the indictment against Lee after the war has both literally and figuratively disappeared from our national consciousness. In this book, Civil War historian John Reeves illuminates the incredible turnaround in attitudes towards the defeated general by examining the evolving case against him from 1865 to 1870 and beyond.

In his captivating study of faith and class, John Hayes examines the ways folk religion in the early twentieth century allowed the South's poor--both white and black--to listen, borrow, and learn from each other about what it meant to live as Christians in a world of severe struggle. Beneath the well-documented religious forms of the New South, people caught in the region's poverty crafted a distinct folk Christianity that spoke from the margins of capitalist development, giving voice to modern phenomena like alienation and disenchantment. Through haunting songs of death, mystical tales of conversion, grassroots sacramental displays, and an ethic of neighborliness, impoverished folk Christians looked for the sacred in their midst and affirmed the value of this life in this world. From Tom Watson and W. E. B. Du Bois over a century ago to political commentators today, many have ruminated on how, despite material commonalities, the poor of the South have been perennially divided by racism. Through his excavation of a folk Christianity of the poor, which fused strands of African and European tradition into a new synthesis, John Hayes recovers a historically contingent moment of interracial exchange generated in hardship.

Indicted South: Public Criticism, Southern Inferiority, and the Politics of Whiteness

From the seventeenth century Cavaliers and Uncle Tom's Cabin to Civil Rights museums and today's conflicts over the Confederate flag, here is a brilliant portrait of southern identity, served in an engaging blend of history, literature, and popular culture. In this insightful book, written with dry wit and sharp insight, James C. Cobb explains how the South first came to be seen--and then came to see itself--as a region apart from the rest of America. As Cobb demonstrates, the legend of the aristocratic Cavalier origins of southern planter society was nurtured by both northern and southern writers, only to be challenged by abolitionist critics, black and white. After the Civil War, defeated and embittered southern whites incorporated the Cavalier myth into the cult of the "Lost Cause," which supplied the emotional energy for their determined crusade to rejoin the Union on their own terms. After World War I, white writers like Ellen Glasgow, William Faulkner and other key figures of "Southern Renaissance" as well as their African American counterparts in the "Harlem Renaissance"--Cobb is the first to show the strong links between the two movements--challenged the New South creed by asking how the grandiose vision of the South's past could be reconciled with the dismal reality of its present. The Southern self-image underwent another sea change in the wake of the Civil Rights movement, when the end of white supremacy shook the old definition of the "Southern way of life"--but at the same time, African Americans began to examine their southern roots more openly and embrace their regional, as well as racial, identity. As the millennium turned, the South confronted a new identity crisis brought on by global homogenization: if Southern culture is everywhere, has the New South become the No South? Here then is a major work by one of America's finest Southern historians, a magisterial synthesis that combines rich scholarship with provocative new insights into what the South means to southerners and to America as well.