No one would have guessed that Donald Neesewho grew up poor in Alabama in the 1940s and 1950swould become an Air Force pilot, a CIA agent, and a senior executive with Lockheed Martin. But Neese always had a way of surprising folks. No one ever saw him coming, which may be why he made a great spy. He looks back at his adventure-filled life, from growing up with an abusive father and an overly religious mother to trying to live up to his valedictorian brother and then flying missions over the battlegrounds of Vietnam and beyond. Not everything turned out as planned, for instance, there was a painful divorce, but his love of country and family got him through the toughest of times. Hed also discover love again. In Poor White Trash No More, Neese looks back at an incredible life filled with surprising turns. His story will inspire you to keep chasing your dreams even during the darkest of times.

No one would have guessed that Donald Neese--who grew up poor in Alabama in the 1940s and 1950s--would become an Air Force pilot, a CIA agent, and a senior executive with Lockheed Martin. But Neese always had a way of surprising folks. No one ever saw him coming, which may be why he made a great spy. He looks back at his adventure-filled life, from growing up with an abusive father and an overly religious mother to trying to live up to his valedictorian brother and then flying missions over the battlegrounds of Vietnam and beyond. Not everything turned out as planned, for instance, there was a painful divorce, but his love of country and family got him through the toughest of times. He'd also discover love again. In Poor White Trash No More, Neese looks back at an incredible life filled with surprising turns. His story will inspire you to keep chasing your dreams even during the darkest of times.

White trash. The phrase conjures up images of dirty rural folk who are poor, ignorant, violent, and incestuous. But where did this stigmatizing phrase come from? And why do these stereotypes persist? Matt Wray answers these and other questions by delving into the long history behind this term of abuse and others like it. Ranging from the early 1700s to the early 1900s, Not Quite White documents the origins and transformations of the multiple meanings projected onto poor rural whites in the United States. Wray draws on a wide variety of primary sources—literary texts, folklore, diaries and journals, medical and scientific articles, social scientific analyses—to construct a dense archive of changing collective representations of poor whites. Of crucial importance are the ideas about poor whites that circulated through early-twentieth-century public health campaigns, such as hookworm eradication and eugenic reforms. In these crusades, impoverished whites, particularly but not exclusively in the American South, were targeted for interventions by sanitarians who viewed them as “filthy, lazy crackers” in need of racial uplift and by eugenicists who viewed them as a “feebleminded menace” to the white race, threats that needed to be confined and involuntarily sterilized. Part historical inquiry and part sociological investigation, Not Quite White demonstrates the power of social categories and boundaries to shape social relationships and institutions, to invent groups where none exist, and to influence policies and legislation that end up harming the very people they aim to help. It illuminates not only the cultural significance and consequences of poor white stereotypes but also how dominant whites exploited and expanded these stereotypes to bolster and defend their own fragile claims to whiteness.

The New York Times bestseller A New York Times Notable and Critics’ Top Book of 2016 Longlisted for the PEN/John Kenneth Galbraith Award for Nonfiction One of NPR's 10 Best Books Of 2016 Faced Tough Topics Head On NPR's Book Concierge Guide To 2016’s Great Reads San Francisco Chronicle's Best of 2016: 100 recommended books A Washington Post Notable Nonfiction Book of 2016 Globe & Mail 100 Best of 2016 “Formidable and truth-dealing . . . necessary.” —The New York Times “This eye-opening investigation into our country’s entrenched social hierarchy is acutely relevant.” —O Magazine In her groundbreaking bestselling history of the class system in America, Nancy Isenberg upends history as we know it by taking on our comforting myths about equality and uncovering the crucial legacy of the ever-present, always embarrassing—if occasionally entertaining—poor white trash. “When you turn an election into a three-ring circus, there’s always a chance that the dancing bear will win,” says Isenberg of the political climate surrounding Sarah Palin. And we recognize how right she is today. Yet the voters who boosted Trump all the way to the White House have been a permanent part of our American fabric, argues Isenberg. The wretched and landless poor have existed from the time of the earliest British colonial settlement to today's hillbillies. They were alternately known as “waste people,” “offals,” “rubbish,” “lazy lubbers,” and “crackers.” By the 1850s, the downtrodden included so-called “clay eaters” and “sandhillers,” known for prematurely aged children distinguished by their yellowish skin, ragged clothing, and listless minds. Surveying political rhetoric and policy, popular literature and scientific theories over four hundred years, Isenberg upends assumptions about America’s supposedly class-free society––where liberty and hard work were meant to ensure real social mobility. Poor whites were central to the rise of the Republican Party in the early nineteenth century, and the Civil War itself was fought over class issues nearly as much as it was fought over slavery. Reconstruction pitted poor white trash against newly freed slaves, which factored in the rise of eugenics–-a widely popular movement embraced by Theodore Roosevelt that targeted poor whites for sterilization. These poor were at the heart of New Deal reforms and LBJ’s Great Society; they haunt us in reality TV shows like Here Comes Honey Boo Boo and Duck Dynasty. Marginalized as a class, white trash have always been at or near the center of major political debates over the character of the American identity. We acknowledge racial injustice as an ugly stain on our nation’s history. With Isenberg’s landmark book, we will have to face the truth about the enduring, malevolent nature of class as well.

The romantic and poignant second novel in the stunning trilogy by a New York Times bestselling author about a down-and-out waitress who’s swept off her feet by a rock star. Rocker Tucker White saved down-and-out waitress Cass Daniels from everyone in her life who was hurting her—except herself. In the much-anticipated follow-up to White Trash Beautiful, Teresa Mummert’s New York Times and USA Today bestseller, Tucker and Cass are finally together, but does that mean they get their happy ending? Living on a tour bus with your boyfriend’s rock band is nothing like living in a trailer with your drug-addicted mother—except for the drama. After all the pain and grief that marked the beginning of Cass and Tucker’s relationship, they’re finally building a life together—just the two of them, his three bandmates, some groupies, and thousands of screaming fans. And not everyone is as happy about the couple’s reunion as they are. The last thing Cass wants to do is create friction within the band—especially when Damaged is on the brink of achieving the success Tucker has worked so hard for. She’s thrilled to finally be with a man who loves and protects her as much as he does. But how can she carve out a place for herself in this new rock star world . . . without being swallowed by the shadow of Tucker’s fame?

Not all magicians go to schools of magic. Adam Binder has the Sight. It’s a power that runs in his bloodline: the ability to see beyond this world and into another, a realm of magic populated by elves, gnomes, and spirits of every kind. But for much of Adam’s life, that power has been a curse, hindering friendships, worrying his backwoods family, and fueling his abusive father’s rage. Years after his brother, Bobby, had him committed to a psych ward, Adam is ready to come to grips with who he is, to live his life on his terms, to find love, and maybe even use his magic to do some good. Hoping to track down his missing father, Adam follows a trail of cursed artifacts to Denver, only to discover that an ancient and horrifying spirit has taken possession of Bobby’s wife. It isn’t long before Adam becomes the spirit’s next target. To survive the confrontation, save his sister-in-law, and learn the truth about his father, Adam will have to risk bargaining with very dangerous beings ... including his first love.

Rebecca Kennedy’s childhood and teenage experiences could have socialized her to become an extreme far-right Christian, a racist, a self-hating homophobe, and a bitter child abuse victim. The trauma her mentally ill father perpetrated upon her, along with her having little support for her eventual career, did not deter her from standing out as the “different one,” who determined to be Christ’s love for marginalized people. Her 1950 through 1964 accounts of a Southern cotton mill culture depict an oppressive and violent Jim Crow era, ultra-fundamentalist Christianity’s complicity in maintaining an Old South social order. Her community’s White people lamented the Civil War’s Lost Cause and longed for the rise of the Old South’s Glorious Confederacy. Her memoir relates her eye-witness stories of Poor White Trash families contrasted with her Lint Head family’s poverty existence. Her parents’ dilemma of her being a smart kid in a poor family highlights Rebecca’s zeal and determination for an education she perceived as her hope to freedom. She not only received education through formal schooling but also through her relationship with Aunt Maddie and encounters with African American individuals, a gay man and two lesbians, and several therapists. Her memoir includes a profound one-day soul-to-soul meeting with Mr. Beau LeMonde, a former slave, during her family’s visit to an Old South themed museum. Rebecca reveals the night her father’s mental illness exploded into physical, spiritual, and psychological destruction. Rebecca’s unique observations of events, that others deemed “that’s the way God intends it to be,” compelled her to look around and ask, “Why? Why is it that way? That’s not Christ’s way.” Rebecca approaches her youth with poignant descriptions infused with her humor.