Luther Adams demonstrates that in the wake of World War II, when roughly half the black population left the South seeking greater opportunity and freedom in the North and West, the same desire often anchored African Americans to the South. Way Up North in Louisville explores the forces that led blacks to move to urban centers in the South to make their homes. Adams defines "home" as a commitment to life in the South that fueled the emergence of a more cohesive sense of urban community and enabled southern blacks to maintain their ties to the South as a place of personal identity, family, and community. This commitment to the South energized the rise of a more militant movement for full citizenship rights and respect for the humanity of black people. Way Up North in Louisville offers a powerful reinterpretation of the modern civil rights movement and of the transformations in black urban life within the interrelated contexts of migration, work, and urban renewal, which spurred the fight against residential segregation and economic inequality. While acknowledging the destructive downside of emerging postindustrialism for African Americans in the Jim Crow South, Adams concludes that persistent patterns of economic and racial inequality did not rob black people of their capacity to act in their own interests.

In The Rest of the Dream, Lyman Johnson, grassroots civil rights leader, tells his own story. All four of Johnson's grandparents were slaves in Tennessee. Yet his father was a college graduate, principal of a black school, and the inspiration for his son's love of justice. Lyman Johnson was born in 1906 during the darkest days of segregation. He learned from his father not to sit in the "crow's nest" reserved for blacks in his hometown movie theater. This refusal to accept second-class citizenship became a guiding principle in Johnson's life. Johnson was almost forty-three when he won admission to graduate study at the University of Kentucky in 1949. Crosses were burned on campus. Because of his family commitments, he returned to his teaching position in Louisville and never completed his doctorate. Thirty years later the university that fought to keep him out awarded him an honorary doctor of letters degree. Johnson earned his doctorate the hard way—by saying no to the crow's nest and other marks of inequality. Johnson's graphic recall of people and incidents and his storyteller's talent for narrative make this record of a unique American life filled with suspense, humor, tragedy, and triumph.

Who really wrote the classic song "Dixie"? A white musician, or an African American family of musicians and performers?

Most of us value humility . . . especially in other people. But Jesus taught that humility is central to the Christian life. Author Christopher Hutchinson invites the church to follow Christ—both individually and corporately—in this high calling.

As early-twentieth-century Chicago swelled with an influx of at least 250,000 new black urban migrants, the city became a center of consumer capitalism, flourishing with professional sports, beauty shops, film production companies, recording studios, and other black cultural and communal institutions. Davarian Baldwin argues that this mass consumer marketplace generated a vibrant intellectual life and planted seeds of political dissent against the dehumanizing effects of white capitalism. Pushing the traditional boundaries of the Harlem Renaissance to new frontiers, Baldwin identifies a fresh model of urban culture rich with politics, ingenuity, and entrepreneurship. Baldwin explores an abundant archive of cultural formations where an array of white observers, black cultural producers, critics, activists, reformers, and black migrant consumers converged in what he terms a "marketplace intellectual life." Here the thoughts and lives of Madam C. J. Walker, Oscar Micheaux, Andrew "Rube" Foster, Elder Lucy Smith, Jack Johnson, and Thomas Dorsey emerge as individual expressions of a much wider spectrum of black political and intellectual possibilities. By placing consumer-based amusements alongside the more formal arenas of church and academe, Baldwin suggests important new directions for both the historical study and the constructive future of ideas and politics in American life.

The twentieth century has seen two great waves of African American migration from rural areas into the city, changing not only the country’s demographics but also black culture. In her thorough study of migration to Houston, Bernadette Pruitt portrays the move from rural to urban homes in Jim Crow Houston as a form of black activism and resistance to racism. Between 1900 and 1950 nearly fifty thousand blacks left their rural communities and small towns in Texas and Louisiana for Houston. Jim Crow proscription, disfranchisement, acts of violence and brutality, and rural poverty pushed them from their homes; the lure of social advancement and prosperity based on urban-industrial development drew them. Houston’s close proximity to basic minerals, innovations in transportation, increased trade, augmented economic revenue, and industrial development prompted white families, commercial businesses, and industries near the Houston Ship Channel to recruit blacks and other immigrants to the city as domestic laborers and wage earners. Using census data, manuscript collections, government records, and oral history interviews, Pruitt details who the migrants were, why they embarked on their journeys to Houston, the migration networks on which they relied, the jobs they held, the neighborhoods into which they settled, the culture and institutions they transplanted into the city, and the communities and people they transformed in Houston.