" In 1908 John C. Campbell was commissioned by the Russell Sage Foundation to conduct a survey of conditions in Appalachia and the aid work being done in these areas to create "the central repository of data concerning conditions in the mountains to which workers in the field might turn." Originally published in 1921, The Southern Highlander and His Homeland details Campbell's experiences and findings during his travels in the region, observing unique aspects of mountain communities such as their religion, family life, and forms of entertainment. Campbell's landmark work paved the way for folk schools, agricultural cooperatives, handicraft guilds, the frontier nursing service, better roads, and a sense of pride in mountain life -- the very roots of Appalachian preservation.
This special expanded third edition of Horace Kephart's classic work on the people of Southern Appalachia has been completely re-typeset and includes a new introduction by writer George Ellison. This edition also includes eight articles written by Horace Kephart and published after the previous edition on such topics as moonshiners, rifle-making, mountain culture, and the proposed Great Smoky Mountains National Park. All told, readers will find over 100 pages of new material not included in any of the book's previous editions.
" In 1908 John C. Campbell was commissioned by the Russell Sage Foundation to conduct a survey of conditions in Appalachia and the aid work being done in these areas to create "the central repository of data concerning conditions in the mountains to which workers in the field might turn." Originally published in 1921, The Southern Highlander and His Homeland details Campbell's experiences and findings during his travels in the region, observing unique aspects of mountain communities such as their religion, family life, and forms of entertainment. Campbell's landmark work paved the way for folk schools, agricultural cooperatives, handicraft guilds, the frontier nursing service, better roads, and a sense of pride in mountain life -- the very roots of Appalachian preservation.
Weaving centers led the Appalachian Craft Revival at the beginning of the twentieth century. Soon after settlement workers came to the mountains to start schools, they expanded their focus by promoting weaving as a way for women to help their family's financial situation. Women wove thousands of guest towels, baby blankets, and place mats that found a ready market in the women's network of religious denominations, arts organizations, and civic clubs. In Weavers of the Southern Highlands, Philis Alvic details how the Fireside Industries of Berea College in Kentucky began with women weaving to supply their children's school expenses and later developed student labor programs, where hundreds of students covered their tuition by weaving. Arrowcraft, associated with Pi Beta Phi School at Gatlinburg, Tennessee, and the Penland Weavers and Potters, begun at the Appalachian School at Penland, North Carolina, followed the Berea model. Women wove at home with patterns and materials supplied by the center, returning their finished products to the coordinating organization to be marketed. Dozens of similar weaving centers dotted mountain ridges.
The Southern Highland Craft Guild is the oldest craft guild in the United States and the only guild to be defined by a geographical area. First conceived by Olive Dame Campbell in the 1920s, the craft guild was launched in 1930 with an exhibition of regional arts. Frances Louisa Goodrich contributed her Allanstand Shop so that families living in an already depressed region would have a sales venue for their work throughout the Great Depression and the years of World War II. From that early start, the Southern Highland Craft Guild has grown to nearly a thousand members and has established a worldwide reputation for fine workmanship. The guild is governed by the artist membership, which is made up of a wide range of craftspeople from institute-trained artists to local makers trained by parents and friends.
“The spirit of balladry is not dead, but slowly dying. The instincts, sentiments, and feelings which it represents are indeed as immortal as romance itself, but their mode of expression, the folksong, is fighting with its back to the wall, with the odds against it in our introspective age.” This statement by Josiah Henry Combs is that of a man who grew up among the members of a singing family in one of the last strongholds of the ballad-making tradition, the Southern Highlands of the United States. Combs was born in 1886 in Hazard, Kentucky, the heart of the mountain feud area—a significant background for one who was to take a prominent part in the “ballad war” of the 1900s. Combs’s intimate knowledge of folk culture and his grasp of the scholarly literature enabled him to approach the ballad controversy with common sense as well as with some of the heat generated by the dispute. Although in the early twentieth century there was probably no more controversy about the nature of the folk and folksong than there is today, it was a different kind of controversy. Many theories of the origins of folksong current at that time, such as the alleged relationship of traditional ballads to “primitive poetry,” did not take into account contemporary evidence. Combs said, “Here as elsewhere, I go directly to the folk for much of my information, allowing the songs, language, names, customs . . . of the people to help settle the problem of ancestry. . . . In brief, a conscientious study of the lore of the folk cannot be separated from the folk itself.” Folk-Songs du Midi des États-Unis, published as a doctoral dissertation at the University of Paris in 1925, was an introduction to the study of the folksong of the Southern Appalachians, together with a selection of folksong texts collected by Combs. Folk-Songs of the Southern United States, the first publication of that work in English, is based on the French text and Combs’s English draft. To this edition is appended an annotated listing of all songs in the Josiah H. Combs Collection in the Western Kentucky Folklore Archive at the University of California, Los Angeles. The appendix also includes the texts of selected songs. The aim of this edition is to make the contents of the original volume more readily available in English and to provide an index to the Combs Collection that may be drawn upon by students of folksong. The book also offers texts of over fifty songs of British and American origin as sung in the Southern Highlands.
Appalachia on Our Mind is not a history of Appalachia. It is rather a history of the American idea of Appalachia. The author argues that the emergence of this idea has little to do with the realities of mountain life but was the result of a need to reconcile the "otherness" of Appalachia, as decribed by local-color writers, tourists, and home missionaries, with assumptions about the nature of America and American civilization. Between 1870 and 1900, it became clear that the existence of the "strange land and peculiar people" of the southern mountains challenged dominant notions about the basic homogeneity of the American people and the progress of the United States toward achiving a uniform national civilization. Some people attempted to explain Appalachian otherness as normal and natural -- no exception to the rule of progress. Others attempted the practical integration of Appalachia into America through philanthropic work. In the twentieth century, however, still other people began questioning their assumptions about the characteristics of American civilization itself, ultimately defining Appalachia as a region in a nation of regions and the mountaineers as a people in a nation of peoples. In his skillful examination of the "invention" of the idea of Appalachia and its impact on American thought and action during the early twentieth century, Mr. Shapiro analyzes the following: the "discovery" of Appalachia as a field for fiction by the local-color writers and as a field for benevolent work by the home missionaries of the northern Protestant churches; the emergence of the "problem" of Appalachia and attempts to solve it through explanation and social action; the articulation of a regionalist definition of Appalachia and the establishment of instituions that reinforced that definition; the impact of that regionalistic definition of Appalachia on the conduct of systematic benevolence, expecially in the context of the debate over child-labor restriction and the transformation of philanthropy into community work; and the attempt to discover the bases for an indigenous mountain culture in handicrafts, folksong, and folkdance.
