Old favorites such as Beautiful Dreamer and Oh! Susanna as well as patriotic, plantation, and minstrel songs by the American composer are presented along with reproductions of original covers

For over two centuries, America has celebrated the very black culture it attempts to control and repress, and nowhere is this phenomenon more apparent than in the strange practice of blackface performance. Born of extreme racial and class conflicts, the blackface minstrel show sometimes usefully intensified them. Based on the appropriation of black dialect, music, and dance, minstrelsy at once applauded and lampooned black culture, ironically contributing to a "blackening of America." Drawing on recent research in cultural studies and social history, Eric Lott examines the role of the blackface minstrel show in the political struggles of the years leading up to the Civil War. Reading minstrel music, lyrics, jokes, burlesque skits, and illustrations in tandem with working-class racial ideologies and the sex/gender system, Love and Theft argues that blackface minstrelsy both embodied and disrupted the racial tendencies of its largely white, male, working-class audiences. Underwritten by envy as well as repulsion, sympathetic identification as well as fear--a dialectic of "love and theft"--the minstrel show continually transgressed the color line even as it enabled the formation of a self-consciously white working class. Lott exposes minstrelsy as a signifier for multiple breaches: the rift between high and low cultures, the commodification of the dispossessed by the empowered, the attraction mixed with guilt of whites caught in the act of cultural thievery.

Forty-one favorites: songs to rally the troops, ballads of sorrow, even some of hope and humor. Includes Marching Through Georgia, The Battle Hymn of the Republic, When Johnny Comes Marching Home, Go Down, Moses, many others. Each song printed as a guitar solo and also as a "lead sheet" with accompaniment and complete lyrics.

For over two centuries, America has celebrated the same African-American culture it attempts to control and repress, and nowhere is this phenomenon more apparent than in the strange practice of blackface performance. Born of extreme racial and class conflicts, the blackface minstrel show appropriated black dialect, music, and dance; at once applauded and lampooned black culture; and, ironically, contributed to a "blackening of America." Drawing on recent research in cultural studies and social history, Eric Lott examines the role of the blackface minstrel show in the political struggles of the years leading up to the Civil War. Reading minstrel music, lyrics, jokes, burlesque skits, and illustrations in tandem with working-class racial ideologies and the sex/gender system, Love and Theft argues that blackface minstrelsy both embodied and disrupted the racial tendencies of its largely white, male, working-class audiences. Underwritten by envy as well as repulsion, sympathetic identification as well as fear--a dialectic of "love and theft"--the minstrel show continually transgressed the color line even as it enabled the formation of a self-consciously white working class. Lott exposes minstrelsy as a signifier for multiple breaches: the rift between high and low cultures, the commodification of the dispossessed by the empowered, the attraction mixed with guilt of whites caught in the act of cultural thievery. This new edition celebrates the twentieth anniversary of this landmark volume. It features a new foreword by renowned critic Greil Marcus that discusses the book's influence on American cultural studies as well as its relationship to Bob Dylan's 2001 album of the same name, "Love & Theft." In addition, Lott has written a new afterword that extends the study's range to the twenty-first century.

Stephen Foster was a musical genius born at the wrong time, in the wrong place, and into the wrong family. The middle of the nineteenth century was an era of development, of conquering the land and building canals and railroads. The men who were admired were the engineers and builders, the developers and inventors, not artists and composers. Pittsburgh, Pennsylvania, and Cincinnati, Ohio, where Stephen spent his early years were rough river towns. Fortunes were made and lost transporting goods on the rivers. The Foster family was originally successful, but by the time Stephen was born on the 4th of July 1826, they were losing their land and their home. Stephen's father considered his son's interest in music to be a bad habit. Stephen persisted in writing songs—the best-loved and most famous songs in America. But he wrote his songs before the days when copyright laws protected songwriters. If he had written his music today—"Oh! Susanna," "My Old Kentucky Home," "Camptown Races," "Old Black Joe," "Way Down Upon the Swanee River"—he would have been a millionaire many times over. When Foster died in poverty in New York in 1864, he had 38 cents in his pocket, one penny for each year he lived.

Carol Kimball's comprehensive survey of art song literature has been the principal one-volume American source on the topic. Now back in print after an absence of several years this newly revised edition includes biographies and discussions of the work of

Beloved spirituals include such lasting favorites as All God's Children Got Shoes, Balm in Gilead, Deep River, Down by the Riverside, Ezekiel Saw the Wheel, Gimme That Ol'-Time Religion, He's Got the Whole World in His Hand, Roll, Jordan, Roll, Sometimes I Feel Like a Motherless Child, Steal Away to Jesus, Swing Low, Sweet Chariot, This Train, Wade in the Water, We Are Climbing Jacob's Ladder, Were You There When They Crucified My Lord? and many more. Excellent for sing-alongs, community programs, church functions, and other events.