As the United States transitioned from a rural nation to an urbanized, industrial giant between the War of 1812 and the early twentieth century, ordinary people struggled over the question of what it meant to be American. As Brian Roberts shows in Blackface Nation, this struggle is especially evident in popular culture and the interplay between two specific strains of music: middle-class folk and blackface minstrelsy. The Hutchinson Family Singers, the Northeast’s most popular middle-class singing group during the mid-nineteenth century, is perhaps the best example of the first strain of music. The group’s songs expressed an American identity rooted in communal values, with lyrics focusing on abolition, women’s rights, and socialism. Blackface minstrelsy, on the other hand, emerged out of an audience-based coalition of Northern business elites, Southern slaveholders, and young, white, working-class men, for whom blackface expressed an identity rooted in individual self-expression, anti-intellectualism, and white superiority. Its performers embodied the love-crime version of racism, in which vast swaths of the white public adored African Americans who fit blackface stereotypes even as they used those stereotypes to rationalize white supremacy. By the early twentieth century, the blackface version of the American identity had become a part of America’s consumer culture while the Hutchinsons’ songs were increasingly regarded as old-fashioned. Blackface Nation elucidates the central irony in America’s musical history: much of the music that has been interpreted as black, authentic, and expressive was invented, performed, and enjoyed by people who believed strongly in white superiority. At the same time, the music often depicted as white, repressed, and boringly bourgeois was often socially and racially inclusive, committed to reform, and devoted to challenging the immoralities at the heart of America’s capitalist order.

Although it isn't the official national anthem, America may be the most important and interesting patriotic song in our national repertoire. Sweet Freedom's Song: "My Country 'Tis of Thee" and Democracy in America is a celebration and critical exploration of the complicated musical, cultural and political roles played by the song America over the past 250 years. Popularly known as My Country 'Tis of Thee and as God Save the King/Queen before that this tune has a history as rich as the country it extols. In Sweet Freedom's Song, Robert Branham and Stephen Hartnett chronicle this song's many incarnations over the centuries. Colonial Americans, Southern slaveowners, abolitionists, temperance campaigners and labor leaders, among others, appropriated and adapted the tune to create anthems for their own struggles. Because the song has been invoked by nearly every grassroots movement in American history, the story of America offers important insights on the story of democracy in the United States. An examination of America as a historical artifact and cultural text, Sweet Freedoms Song is a reflection of the rebellious spirit of Americans throughout our nations history. The late Robert James Branham and his collaborator, Stephen Hartnett, have produced a thoroughly-researched, delightfully written book that will appeal to scholars and patriots of all stripes.

George Fisher seeks the moral roots of America's antidrug regime and challenges claims that early antidrug laws arose from racial animus. Those moral roots trace to early Christian sexual strictures, which later influenced Puritan condemnations of drunkenness, and ultimately shaped the early American drug war. Early laws against opium dens, cocaine, and cannabis rarely rose from racial strife, but sprang from the traditional moral censure of intoxication and perceived threats to respectable white women and youth. The book closes with an examination of cannabis legalization, driven in part by the movement for racial justice.

A city is more than a massing of citizens, a layout of buildings and streets, or an arrangement of political, economic, and social institutions. It is also an infrastructure of ideas that are a support for the beliefs, values, and aspirations of the people who created the city. In City Water, City Life, celebrated historian Carl Smith explores this concept through an insightful examination of the development of the first successful waterworks systems in Philadelphia, Boston, and Chicago between the 1790s and the 1860s. By examining the place of water in the nineteenth-century consciousness, Smith illuminates how city dwellers perceived themselves during the great age of American urbanization. But City Water, City Life is more than a history of urbanization. It is also a refreshing meditation on water as a necessity, as a resource for commerce and industry, and as an essential—and central—part of how we define our civilization.