A chronicle of the Civil War era in one of Alabama’s most overlooked and least studied regions
 
Much of Alabama’s written history concentrates on the Tennessee Valley, the hill counties, and the Black Belt, while the piney woods of south central and southeastern Alabama, commonly known as the wiregrass region today, is one of the most understudied areas in Alabama history. Deep in the Piney Woods: Southeastern Alabama from Statehood to the Civil War, 1800–1865 offers a comprehensive and long overdue account of a historically rich region of the state, challenging many commonly held assumptions about the area’s formation and settlement, economy, politics, race relations, and its role in both the secession of the state and the Civil War.
 
Historians routinely depict this part of the state as an isolated, economically backward wilderness filled with poor whites who showed little interest in supporting the Confederacy once civil war erupted in 1861. Tommy Craig Brown challenges those traditional interpretations, arguing instead that many white Alabamians in this territory participated in the market economy, supported slavery, favored secession, and supported the Confederate war effort for the bulk of the conflict, sending thousands of soldiers to fight in some of the bloodiest campaigns of the war.
 
This thorough and expansive account of southeastern Alabama’s role in the Civil War also discusses its advocacy for state secession in January 1861; the effects of Confederate conscription on the home front; the economic devastation wrought on the area; and the participation of local military companies in key campaigns in both the eastern and western theaters, including Shiloh, the Peninsula Campaign, the Overland Campaign, Atlanta, and Franklin-Nashville. Brown argues that the lasting effects of the war on the region’s politics, identity, economy, and culture define it in ways that are still evident today.

The Drama of the American Short Story, 1800–1865 argues that to truly understand the short story form, one must look at how it was shaped by the lively, chaotic, and deeply politicized world of 19th-century transatlantic theater and performance culture. By resurrecting long-neglected theatrical influences on representative works of short fiction, Michael J. Collins demonstrates that it was the unruly culture of the stage that first energized this most significant of American art forms. Whether it was Washington Irving’s first job as theater critic, Melville’s politically controversial love of British drama, Alcott’s thwarted dreams of stage stardom, Poe and Lippard’s dramatizations of peculiarly bloodthirsty fraternity hazings, or Hawthorne’s fascination with automata, theater was a key imaginative site for the major pioneers of the American short story.

The book shows how perspectives from theater studies, anthropology, and performance studies can enrich readings of the short-story form. Moving beyond arbitrary distinctions between performance and text, it suggests that this literature had a social life and was engaged with questions of circumatlantic and transnational culture. It suggests that the short story itself was never conceived as a nationalist literary form, but worked by mobilizing cosmopolitan connections and meanings. In so doing, the book resurrects a neglected history of American Federalism and its connections to British literary forms.
 

The definitive social history of the Disciples of Christ in the 19th century

The Disciples of Christ, led by reformers such as Alexander Campbell and Barton W. Stone, was one of a number of early-19th-century primitivist religious movements seeking to “restore the ancient order of things.” The Disciples movement was little more than a loose collection of independent congregations until the middle of the 19th century, but by 1900 three clear groupings of churches had appeared. Today, more than 5 million Americans—members of the modern-day Disciples of Christ (Christian Church), Independent Christian Churches, and Churches of Christ, among others—trace their religious heritage to this “Restoration Movement.”