Junaluska is one of the oldest African American communities in western North Carolina and one of the few surviving today. After Emancipation, many former slaves in Watauga County became sharecroppers, were allowed to clear land and to keep a portion, or bought property outright, all in the segregated neighborhood on the hill overlooking the town of Boone, North Carolina. Land and home ownership have been crucial to the survival of this community, whose residents are closely interconnected as extended families and neighbors. Missionized by white Krimmer Mennonites in the early twentieth century, their church is one of a handful of African American Mennonite Brethren churches in the United States, and it provides one of the few avenues for leadership in the local black community. Susan Keefe has worked closely with members of the community in editing this book, which is based on three decades of participatory research. These life history narratives adapted from interviews with residents (born between 1885 and 1993) offer a people's history of the black experience in the southern mountains. Their stories provide a unique glimpse into the lives of African Americans in Appalachia during the 20th century--and a community determined to survive through the next.

Religion spread swiftly across our new nation with the help of camp meetings where families, taking a break from farm labor, gathered for inspiration and socializing. The late-19th-century religious experience expanded the concept by adding educational and recreational opportunities. Permanent campgrounds appeared, the most renowned being Chautauqua in New York. In 1913, Southern Methodists created their own institution with the first conference at Lake Junaluska in western North Carolina. Capitalizing on the beauty of the Appalachian Mountains, Lake Junaluska Assembly, a conference center of the United Methodist Church, became an attraction for inspiration, instruction, relaxation, and recreation. Renowned preachers such as Billy Graham and speakers like Eleanor Roosevelt have filled its iconic round auditorium. Approximately 200,000 annual visitors join a residential community to make Lake Junaluska a destination in its own right amid the attractions of nearby Asheville, Waynesville, Blue Ridge Parkway, and Great Smoky Mountains National Park.

A sophisticated inquiry into tourism's social and economic power across the South. In the early 19th century, planter families from South Carolina, Georgia, and eastern North Carolina left their low-country estates during the summer to relocate their households to vacation homes in the mountains of western North Carolina. Those unable to afford the expense of a second home relaxed at the hotels that emerged to meet their needs. This early tourist activity set the stage for tourism to become the region's New South industry. After 1865, the development of railroads and the bugeoning consumer culture led to the expansion of tourism across the whole region. Richard Starnes argues that western North Carolina benefited from the romanticized image of Appalachia in the post-Civil War American consciousness. This image transformed the southern highlands into an exotic travel destination, a place where both climate and culture offered visitors a myriad of diversions. This depiction was futher bolstered by partnerships between state and federal agencies, local boosters, and outside developers to create the atrtactions necessary to lure tourists to the region. As tourism grew, so did the tension between leaders in the industry and local residents. The commodification of regional culture, low-wage tourism jobs, inflated land prices, and negative personal experiences bred no small degree of animosity among mountain residents toward visitors. Starnes's study provides a better understanding of the significant role that tourism played in shaping communities across the South.

Running along the western border of the state, the Blue Ridge Mountains of North Carolina have beckoned explorers, settlers, and tourists for generations. Within the ridges and valleys of these mountains, spectacular natural features abound, such as Blowing Rock, Looking Glass Falls, and Linville Gorge. Here, the highest mountain peak in North Carolina, Mount Mitchell, rises to an astonishing 6,684 feet. Recreationally, these mountains boast massive tourist appeal; visitors can hike the Appalachian Trail, drive the Blue Ridge Parkway, or explore the Great Smoky Mountains National Park. This title showcases the natural beauty of the unique mountain range and the numerous mountain communities that many call home.

In Sacred Song in America, Stephen A. Marini explores the full range of American sacred music and demonstrates how an understanding of the meanings and functions of this musical expression can contribute to a greater understanding of religious culture.Marini examines the role of sacred song across the United States, from the musical traditions of Native Americans and the Hispanic peoples of the Southwest, to the Sacred Harp singers of the rural South and the Jewish music revival to the music of the Mormon, Catholic, and Black churches. Including chapters on New Age and Neo-Pagan music, gospel music, and hymnals as well as interviews with iconic composers of religious music, Sacred Song in America pursues a historical, musicological, and theoretical inquiry into the complex roles of ritual music in the public religious culture of contemporary America.

Examines religious communities as advocates of environmental stewardship and sustainable agriculture practices. Writing at the interface of religion and nature theory, US religious history, and environmental ethics, Todd LeVasseur presents the case for the emergence of a nascent “religious agrarianism” within certain subsets of Judaism and Christianity in the United States. Adherents of this movement, who share an environmental concern about the modern industrial food economy and a religiously grounded commitment to the values of locality, health, and justice, are creating new models for sustainable agrarian lifeways and practices. LeVasseur explores this greening of US religion through an extensive engagement with the scholarly literature on lived religion, network theory, and grounded theory, as well as through ethnographic case studies of two intentional communities at the vanguard of this movement: Koinonia Farm, an ecumenical Christian lay monastic community, and Hazon, a progressive Jewish environmental group. “The blend of empirical sociology and philosophical/religious ethics is impressive. I found the book not only interesting but valuable for my own scholarship.” — Paul B. Thompson, author of The Agrarian Vision: Sustainability and Environmental Ethics

Lightly tracing his personal experiences growing up in the Bible Belt as a born-again Christian, James A. Sanders recounts his second rebirth experience and subsequent efforts to battle what can most broadly be called evangelicalism's denial of dignity and human worth to those different from the so-called norm. While Sanders cherishes his early experience of being "saved" or "born again," he has become deeply concerned at what has happened to the evangelical movement in America, especially in its being politicized and removed from any kind of valid interpretation of the Bible itself. Sanders critiques evangelicalism for restricting the Holy Spirit's work to the realm of personal experience and so for denying the Spirit's work in society to move believers beyond the ancient mores and metaphors that biblical authors and editors used to record God's work in antiquity. Sanders proposes that Christians read the Bible honestly in its ancient and moral contexts, and attempt with humility to register its prophetic condemnation of tribal views of God, in order to heed the Spirit's urgings to engage in the advancing monotheizing process that the Bible demands of its adherents.