Over a period of forty years, Ben Fisher collected stories illustrating the humor of the Southern Highlander. English, Scotch, Welsh, and Irish immigrants to the Appalachian region of North Carolina brought with them a rugged individualism and a sense of humor and dignity which have been characteristic of the sturdy yeoman farmer. Most mountain preachers and many of the old time mountaineers had a real talent for telling stories. While the "tall tale" is a staple of mountain storytelling, more often the tales relate to something that happened, not something just dreamed up. Mountain humor, like all folk humor, typically arises out of a life situation. Fisher's work, edited by his wife Sally following his passing, relates many of the stories and tales that he had heard over the course of his life.
Jimmy Morrow, a pastor and serpent handler for over a quarter of a century explores the history of serpent handling from a variety of sources, including his extensive familiarity with families whose roots are deep in Appalachia. As a native Appalachian Jimmy has access to histories unavailable to outsiders. While not formally trained as a historian, Jimmy's own narrative of the Jesus Name tradition is a unique contribution to not only Appalachian studies, but to the history of what many have prematurely thought to be a tradition whose obituary is soon to be written. Jimmy's astounding photographs and his keen insight to the power of this tradition that he proudly upholds suggests that while unlikely ever to be a dominant form of religious expression, it will continue as perhaps Americas most unique form of religion that persists in Appalachia despite laws against the practice of handling serpents. This is an extraordinary personal account of a unique form of religious devotion and dedication. It will be of interest to anyone interested in Appalachian culture or religion in the South.
Appalachia's distinctive brand of Christianity has always been something of a puzzle to mainline American congregations. Often treated as pagan and unchurched, native Appalachian sects are labeled as ultraconservative, primitive, and fatalistic, and the actions of minority sub-groups such as "snake handlers" are associated with all worshippers in the region. Yet these churches that many regard as being outside the mainstream are living examples of America's own religious heritage. The emotional and experience-based religion that still thrives in Appalachia is very much at the heart of American worship. The lack of a recognizable "father figure" like Martin Luther, John Calvin, and John Knox compounds the mystery of Appalachia's religious origins. Ordained minister John Sparks determined that such a person must have existed, and his search turned up a man less literate, urbane, and well-known than Luther, Calvin, and Knox—but no less charismatic and influential. Shubal Stearns, a New England Baptist minister, led a group of sixteen Baptists—now dubbed "The Old Brethren" by Old School Baptists churches in Appalachia—from New England to North Carolina in the mid-eighteenth century. His musical "barking" preaching is still popular, and the association of churches that he established gave birth to many of the disparate denominations prospering in the region today. A man lacking in the scholarship of his peers but endowed with the eccentricities that would make their mark on Appalachian faith, Stearns has long been an object of shame among most Baptist historians. In The Roots of Appalachian Christianity, Sparks depicts an important religious figure in a new light. Poring over pages of out-of-print and little-used histories, Sparks discovered the complexity of Stearns's character and his impact on Appalachian Christianity. The result is a history not just of this leader but of the roots of a religious movement.
Religion has long been a source of identity for many Southerners, and the Appalachian areas in particular have proven to be a virtual fortress protecting faith and culture. Yet, in a region popularly thought to be religiously homogeneous, congregations reflect a wide range of doctrinal differences over such issues as conversion, ministerial leadership, and the authority on which a church bases its core beliefs. Profiling the prominent Christian traditions in southern Appalachia, this book brings together contributions by twenty scholars who have long studied the religious practices found in the region's cities, small towns, and rural communities. These authors provide insights into not only the independent mountain churches that are strongly linked to local customs but also the mainline and other religious bodies that have a significant presence in Appalachia but are not strictly associated with it. The essays explore the nature of ministry within these various churches, show the impact of broader culture on religion in the region, and consider the question of whether previously isolated, tradition-based churches can retain their distinctiveness in a changing world. One group of chapters focuses on elements of mountain religion as seen in the beliefs and practices of mountain Holiness folk, serpent handlers, and various Baptist traditions. Later chapters review the history and activities of other denominations, including Southern Baptist, Presbyterian, Wesleyan/Holiness, Church of God, and Roman Catholic. Also considered are the economic history of the region, popular religiosity, and the role of church-affiliated colleges. Taken together, these essays offer a richly nuanced understanding of Christianity in Appalachia. The Editor: Bill J. Leonard is dean of the Divinity School at Wake Forest University. His other books include Out of One, Many: American Religion and American Pluralism and God's Last and Only Hope: The Fragmentation of the Southern Baptist Convention. The Contributors: Monica Kelly Appleby, Donald N. Bowdle, Mary Lee Daugherty, Melvin E. Dieter, Howard Dorgan, Anthony Dunnavant, Gary Farley, Samuel S. Hill, Loyal Jones, Helen Lewis, Charles H. Lippy, Bill J. Leonard, Deborah Vansau McCauley, Lou F. McNeil, Marcia Clark Myers, Bennett Poage, Ira Read, James Sessions, Barbara Ellen Smith, H. Davis Yeuell.
Ecocriticism and Appalachian studies continue to grow and thrive in academia, as they expand on their foundational works to move in new and exciting directions. When researching these areas separately, there is a wealth of information. However, when researching Appalachian ecocriticism specifically, the lack of consolidated scholarship is apparent. With Appalachian Ecocriticism and the Paradox of Place, editors Jessica Cory and Laura Wright have created the only book-length scholarly collection of Appalachian ecocriticism. Appalachian Ecocriticism and the Paradox of Place is a collection of scholarly essays that engage environmental and ecocritical theories and Appalachian literature and film. These essays, many from well-established Appalachian studies and southern studies scholars and ecocritics, engage with a variety of ecocritical methodologies, including ecofeminism, ecospiritualism, queer ecocriticism, and materialist ecocriticism, to name a few. Adding Appalachian voices to the larger ecocritical discourse is vital not only for the sake of increased diversity but also to allow those unfamiliar with the region and its works to better understand the Appalachian region in a critical and authentic way. Including Appalachia in the larger ecocritical community allows for the study of how the region, its issues, and its texts intersect with a variety of communities, thus allowing boundless possibilities for learning and analysis.
A collection of ponderings full of wit and wisdom to inspire you, make you smile, and even laugh out loud. Sit down, relax, and take a moment to stroll down a sun-dappled roadway, climb the steps to an old country church, wade in a clear mountain stream, listen to the rushing water as it pours over river rocks, smell the fresh air after a rain, and soak in the beauty and grandeur of Gods masterpiece found in the ever-changing panorama of the Great Smoky Mountains. You will enjoy a bit of history as well as introductions to some interesting folks who call this mountain paradise home. You wont want to miss the story of burning the palm fronds for Ash Wednesdaythey sure smelled sweet, a bit like marijuanaand the noises in the night among many others, too funny for words. Each one, a feel-good story, intertwined with Gods own Word.
Health and human service practitioners who work in Appalachia know that the typical “textbook” methods for dealing with clients often have little relevance in the context of Appalachian culture. Despite confronting behavior and values different from those of mainstream America, these professionals may be instructed to follow organizational mandates that are ineffective in mountain communities, subsequently drawing criticism from their clients for practices that are deemed insensitive or controversial. In Appalachian Cultural Competency, Susan E. Keefe has assembled fifteen essays by a multidisciplinary set of scholars and professionals, many nationally renowned for their work in the field of Appalachian studies. Together, these authors argue for the development of a cultural model of practice based on respect for local knowledge, the value of community diversity, and collaboration between professionals and local communities, groups, and individuals. The essays address issues of both practical and theoretical interest, from understanding rural mountain speech to tailoring mental health therapies for Appalachian clients. Other topics include employee assistance programs for Appalachian working-class women, ways of promoting wellness among the Eastern Cherokees, and understanding Appalachian death practices.Keefe advocates an approach to delivering health and social services that both acknowledges and responds to regional differences without casting judgments or creating damaging stereotypes and hierarchies. Often, she observes, the “reflexive” approach she advocates runs counter to formal professional training that is more suited to urban and non-Appalachian contexts. Health care professionals, mental health therapists, social workers, ministers, and others in social services will benefit from the specific cultural knowledge offered by contributors, illustrated by case studies in a myriad of fields and situations. Grounded in real, tested strategies—and illustrated clearly through the authors’ experiences—Appalachian Cultural Competency is an invaluable sourcebook, stressing the importance of cultural understanding between professionals and the Appalachian people they serve.
Much criticism has been directed at negative stereotypes of Appalachia perpetuated by movies, television shows, and news media. Books, on the other hand, often draw enthusiastic praise for their celebration of the simplicity and authenticity of the Appalachian region. Dear Appalachia: Readers, Identity, and Popular Fiction since 1878 employs the innovative new strategy of examining fan mail, reviews, and readers’ geographic affiliations to understand how readers have imagined the region and what purposes these imagined geographies have served for them. As Emily Satterwhite traces the changing visions of Appalachia across the decades, from the Gilded Age (1865–1895) to the present, she finds that every generation has produced an audience hungry for a romantic version of Appalachia. According to Satterwhite, best-selling fiction has portrayed Appalachia as a distinctive place apart from the mainstream United States, has offered cosmopolitan white readers a sense of identity and community, and has engendered feelings of national and cultural pride. Thanks in part to readers’ faith in authors as authentic representatives of the regions they write about, Satterwhite argues, regional fiction often plays a role in creating and affirming regional identity. By mapping the geographic locations of fans, Dear Appalachia demonstrates that mobile white readers in particular, including regional elites, have idealized Appalachia as rooted, static, and protected from commercial society in order to reassure themselves that there remains an “authentic” America untouched by global currents. Investigating texts such as John Fox Jr.’s The Trail of the Lonesome Pine (1908), Harriette Arnow’s The Dollmaker (1954), James Dickey’s Deliverance (1970), and Charles Frazier’s Cold Mountain (1997), Dear Appalachia moves beyond traditional studies of regional fiction to document the functions of these narratives in the lives of readers, revealing not only what people have thought about Appalachia, but why.
Mountains Piled upon Mountains features nearly fifty writers from across Appalachia sharing their place-based fiction, literary nonfiction, and poetry. Moving beyond the tradition of transcendental nature writing, much of the work collected here engages current issues facing the region and the planet (such as hydraulic fracturing, water contamination, mountaintop removal, and deforestation), and provides readers with insights on the human-nature relationship in an era of rapid environmental change. This book includes a mix of new and recent creative work by established and emerging authors. The contributors write about experiences from northern Georgia to upstate New York, invite parallels between a watershed in West Virginia and one in North Carolina, and often emphasize connections between Appalachia and more distant locations. In the pages of Mountains Piled upon Mountains are celebration, mourning, confusion, loneliness, admiration, and other emotions and experiences rooted in place but transcending Appalachia's boundaries.
Appalachian Pastoral rethinks how 19th-century travel narratives into Appalachiadeliberately incorporate British landscape aesthetics as a mediating literarydevice with a somewhat inconceivable real-world environment and terrain. Thebook uses modern-day approaches to the environment (ecocriticism) to provide anew vocabulary for understanding these little-known, antebellum, first-personworks.
