North Carolina Books

Clingman's Brigade and its leader for whom it was named, has received a mixed assessment for their Civil War activities. Often on the losing side of engagements, the brigade has been ranked "below average" by some; Robert E. Lee, however, after the affair at Drewry's Bluff in May 1864, said that Clingman's men "did their duty well," and Jefferson Davis, who witnessed Clingman's charge at the same battle, described it as "the most gallant ... he had ever witnessed." Casstevens's purpose in this book is to examine the military activities of the Brigade in order to determine its impact on various battles and affairs. In this she does a credible, evenhanded, and thorough job.

Thomas Lanier Clingman was a proud man from a proud family. A "scholar-soldier," he was born and raised in North Carolina and loved nothing more than to wander the Blue Ridge and Great Smoky Mountains, mainly in pursuit of minerals and gems. He studied for the law and was elected to both the state and national legislature; he had no military training. Clingman's Brigade was formed late in 1862 and was sent to the eastern part of the state, where it saw its first action at the Neuse River (RR) Bridge near Goldsboro, in December. Ordered to protect the bridge, an overwhelming Federal force was able to capture it and burn it. Clingman and his men fought bravely, however, and blame for the failure rests on an insufficiency of men to do the job properly. Thus a pattern formed that attached itself to Clingman's Brigade like a curse: he and his men would perform their orders and their duty well, but circumstances beyond their control would intervene and diminish results.

The Brigade also saw action at Battery Wagner, New Bern, the Wilderness, Cold Harbor, Petersburg, and Globe Tavern, where Clingman was severely wounded in the leg and was out of the war until almost the very end. Like most fighting units, Clingman's Brigade had some successes, some failures; had luck and better planning been on their side at some engagements, they might have done better; they certainly could have done worse. Most of the time they did what they could under the circumstances, which might be high enough praise for anyone.

Casstevens presents a very full picture of the Brigade and its leader. She is honest and shows the men in good and bad light, though usually presents an "excuse" for the group's failures (most seem reasonable). She also draws a thorough picture of Clingman himself, his years as a congressman and his character. My favorite description of him is from Mary Chestnut's Diary, where at a party she is critical of Clingman's dancing, which is "a serious business with him." When his partner insisted on talking while they were dancing, Clingman told her, "Pray, withhold all remarks. It puts me out. I cannot do two things at once. If you will talk, I shall have to stop dancing." Reams could be written about the man from that statement alone. Civil War buffs and historians will find much to appreciate and debate in this excellent regimental history. Highly recommended.

Robert Newman not only leads up to his highly praised history of the Owen Lattimore story and the influence of the "China Lobby" with this account, but gives much denied credit as well to the history of the left which had been censored, denied, and castigated... Included is a little-known quote from Lillian Hellman in her opening remarks to the Waldorf Peace Conference in 1949, which she co-organized. The Waldorf Conference was a credit to the post-WWII anticolonialist peace movement fueled by the activism of the radicalism of the 30s. This social/political/cultural movement included among others Hellman and W.E.B. DuBois, who founded the Peace Information Center in 1950 and circulated the Stockholm Peace Petition at a time when the Soviet Union was allegedly running a "peace offensive" and at a time when anyone who promoted peace or who criticized U.S. policy must therefore be viewed as being an agent of a foreign govt. in the McCarthy hysteria. Not only was anyone associated with those promoting peace at risk of suspicion, but also anyone who showed any independent thinking regarding foreign policy, no matter how extensive the institutional experience (as in Melby's case) or how well-founded the logic. This was the case with John Melby, chief editor of the China White Paper which acknowledged the inevitable failure of the KMT and the subsequent "loss of China." Just as anyone associated with the Waldorf Conference was eventually brought before HUAC and/or blacklisted, so anyone associated with authorship of the China White Paper was subjected to loyalty security board hearings and their careers ruined, but for different cause. The irony of this book is that it illustrates how the relationship of Melby and Hellman resulted in a collision of these two very different worlds of thought, intellectual culture, career, and experience.

This book is very near and dear to my heart as I am a descendant of R.M. Ward. I grew up hearing these stories and I also knew the author Richard Chase who was a family friend. I went to sleep almost every night with one of the Jack Tales as my bed time story and always asked for" just one more daddy". I am glad that this book is still in print so that I might pass on these beloved stories to my two children in hopes that they will in turn pass them on to their children. These "Tall Tales" will keep your children asking for "just one more".

Through most of the last half century, the Allied Strategic Air campaign against Germany has been criticized as ineffective. Alfred C. Mierzejewski suggests that this was only true till late 1944. After that, bombing became devastating.

In 1942 and '43, the U.S. and Britain attacked arms factories and housing respectively. The Germans kept fighting and war production kept going up.

In 1944, the Allies increasingly turned to synthetic petroleum plants and the German transportation system. The result was a catastrophic breakdown in all areas of the German war economy.

We'll never know what would have happened if the railyards serving the Ruhr's coal fields had been hit starting in 1940, but Mierzejewski makes a good case that it would have seriously weakened Germany much sooner, and quite possibly ended the war in 1944.

This is a very good study, well worth reading and thinking about. I recommend it to all my fellow armchair strategists.

First published in 1963, this book is a must-have item for the serious colonial North Carolina family history researcher. Many of the deeds recorded in Colonial Bertie were for second, third and fourth generation descendants of Southside Virginia immigrants. Compare the surnames with those found in Surry, Isle of Wight, James City, Southampton, Brunswick Cos., VA and you'll see the beginning of a westward trek in search of land and prosperity.

This volume is a companion to the series of deed abstracts by Margaret H. Hoffman and can be used to compliment her various books.

Well researched, well written. A fascinating read and reference if you're into colonial history.

A Colonial Complex provides a very interesting look at an often forgotten war in colonial America. The Yamasee War fought by the Indians that would become known as the creeks was a devastating conflict for both sides. It shaped the colonial mindset with regards to the Creeks and developed the role of the Cherokee for the future of colonial relations. It sets the stage for the development of Georgia as a colony and continues the erosion of Indian sovereignty by adding more boundaries to the creek nation. There are very few books that analyze the creek and almost none that take into account the Yamasee war. If you are interested in colonial affairs this is a must read. It is well written, concise and straight to the point.

The end of slavery in the French Caribbean is a story that has many facets. This book looks at one of the smaller islands (Guadalupe) and tracks its progress as it tries to free itself from the grips of slavery. Dubios tells a very good story and it is well written. The book focuses on Guadalupe but also gives a sense of what is happening in the entire British and French Caribbean. Dubios in his other books really provides a complete picture of what is occurring in the Caribbean and they are all recommended.

This was a great book telling how the laws prejudeces i reccomend it to anybody interested in the truth.

It is almost impossible for the reader to miss the central theme of Come Shouting to Zion. The authors made sure that its composite but unifying motif recurs constantly within its pages. Divided into its three thematic parts, the book argues that African-American conversion to Protestantism did not happen in a vacuum; that African religious traditions influenced the new form of Protestantism created among the slaves; and that the role of women, as in African traditions, was vital in the process of conversion and transformation of their form of Protestantism. In a more basic way, the authors convincingly contend that African-Americans, in the South and British Caribbean, were propelled by their own experiences and cultural backgrounds to actively participate in the process of their Christianization.

This book starts with the 16th century Italian Cappuccinos in Africa and ends around the 1830s Antebellum. The purpose of starting in Africa was to draw parallelisms between African religious traditions and African-American religious experiences. The authors also dealt with a plethora of primary sources, beginning with missionary records in African, and ending with American churches' official documents. Probably most importantly is that the authors also considered a large number of recent (and not so recent) scholarly works in related areas. Indeed, we might say that this book is better understood if we consider the scholarly context in which it was conceived. This book, for example, consistently referred to Jon Butler's "Awash in a Sea of Faith." This is so because the authors were concerned with disproving one of Butler's more daring thesis: that the African-American conversion to Protestantism starting with the Great Revival happened because the African slaves experienced a spiritual holocaust. This holocaust, Butler argued, was the annihilation of the African religious cosmology right in the midst of the time when they needed it the most: in their slavery. Consequently, when Methodists and Baptists enthusiastically came to share their religion to the slaves, the spiritually deprived slaves were eager and open to the new message. Frey and Wood asserted that Butler's thesis is without foundation and that African religious traditions resisted and survived despite coercion and the advances of the SPG. The authors show plenty of evidence that African religions were alive and well after the slaves arrival to America. Among their examples are the fearful "Obeah," and the proliferation of women mediums. Following the chronology of the events, the authors move into explaining why the Anglican Church failed to produce inroads among the slaves: "because their version of Christianity found no confirmation in the reality of daily life in the quarters." (80) For example, Anglicanism provided no convincing answer to the question of their suffering. On the other hand, John Wesley, George Whitefield, and many Baptists were able not only to identify themselves with the slaves, but to impart a message of assurance with its emphasis on social justice and hope (i.e., the promise of the millennium, spiritual regeneration and attacks on slavery). Furthermore, the structural flexibility of these dissident religions, the availability for African-American leadership, the attraction of the written word, and the "fact that they revolved around a constant cultural core [that] provided continuity with the African past, [made] the transition to evangelical Protestant Christianity possible." (101)

It is nothing new that Evangelicalism provided a platform for the new American identity being formed among the African slaves at the turn of the 19th century. But Frey and Wood made this point pivotal in their quest to prove the Africanization of Protestantism. Among the characteristics that gave African-American Protestantism a tone of its own was their type of worship, and more specifically the shouting for conversion. Furthermore, another of the traits that made African-American Protestantism unique was the important role of women in evangelism and church management. These and other characteristics plus the development of a form of Christianity supportive of slave-owners' ideology, however, served to separate gradually whites from blacks by the Second Great Awakening. Despite its multiple origin, lively worship and shouting became associated with undisciplined and unintelligent African behavior. Already by 1790 and more so by 1830s, African-American Protestantism had developed its own religious identity, which was "both similar to and different from their African past and from evolving white religious culture." (181) This new form of Protestantism contrasted with the individualistic and egocentric message favored by white leaders. Their exuberant and participatory worship also differed from the white Protestant community. In sum, the development of African-American Protestantism came into being upon a "continual negotiation" between black and white church members.

Overall, this book is a marvelous scholarly work. It draws from previous works as Mechal Sobel, John Thornton, and many others, and put in place a picture that was intrinsically previewed by many, namely, that African-Americans were not passive, but active in the formation of their form of Christianity. Its extended perspective, in time and space, was much needed to provide a convincing periodization. However, it is here that the book is more open to criticism.

The intend of providing a comparative approach between the British Caribbean and the North American South, was to trace similarities among closely related patterns. Yet, the way that the book is organized, it does not lend itself to an easy-to-follow comparison. The moving from Antigua, for example, to Georgia, is often made without warning and without enough circumstantial support. The reader might easily think that some of the British islands are brought only to prove a forced parallelism, while their collective experience is being ignored. Furthermore, it is difficult to follow how the chronological patterns are similar in the majority of cases presented.

These, and others, are weak-links common to works that aim to cover such a broad subject without using case studies as anchor examples. Nevertheless, the main achievements of the book are not darkened by these shortcomings. It is very probable that many of the future works in African-American religious history will be motivated by the thesis and arguments that Frey & Wood present in this book.