Religion, Race, and Reconstruction simultaneously resurrects a lost dimension of a most important segment of American history and illuminates America's present and future by showing the role religious issues played in Reconstruction during the 1870s.

In the 19th-century debate over whether the United States should be an explicitly Christian nation, California emerged as a central battleground. Racial groups that were perceived as godless and uncivilized were excluded from suffrage, and evangelism among Indians and the Chinese was seen as a politically incendiary act. Joshua Paddison sheds light on ReconstructionÕs impact on Indians and Asian Americans by illustrating how marginalized groups fought for a political voice, refuting racist assumptions with their lives, words, and faith. Reconstruction, he argues, was not merely a remaking of the South, but rather a multiracial and multiregional process of reimagining the nation.

During Reconstruction, former abolitionists in the North had a golden opportunity to pursue true racial justice and permanent reform in America. But after the sacrifice made by thousands of Union soldiers to arrive at this juncture, the moment soon slipped away, leaving many whites throughout the North and South more racist than before. Edward J. Blum takes a fresh look at the reasons for this failure in Reforging the White Republic, focusing on the vital role that religion played in reunifying northern and southern whites into a racially segregated society. A blend of history and social science, Reforging the White Republic offers a surprising perspective on the forces of religion as well as nationalism and imperialism at a critical point in American history.

Vale of Tears: New Essays in Religion and Reconstruction offers a window into the exciting work being done by historians, social scientists, and scholars of religious studies on the epoch of Reconstruction. A time of both peril and promise, Reconstruction in America became a cauldron of transformation and change. This collection argues that religion provided the idiom and symbol, as often the very substance, of those changes. The authors of this collection examine how African Americans and white Southerners, New England Abolitionists and former Confederate soldiers, Catholics and Protestants on both sides of the Mason-Dixon line brought their sense of the sacred into collaboration and conflict. Together, these essays mark an important new departure in a still-contested period of American history. Interdisciplinary in scope and content, it promises to challenge many of the traditional parameters of Reconstruction historiography. The range of contributors to the project, including Gaines Foster and Paul Harvey, will draw a great deal of attention from Southern historians, literary scholars, and scholars of American religion.

In the aftermath of the Civil War, the Lost Cause gave white southerners a new collective identity anchored in the stories, symbols, and rituals of the defeated Confederacy. Historians have used the idea of civil religion to explain how this powerful memory gave the white South a unique sense of national meaning, purpose, and destiny. The civil religious perspectives of everyone else, meanwhile, have gone unnoticed. Arthur Remillard fills this void by investigating the civil religious dis­courses of a wide array of people and groups—blacks and whites, men and women, northerners and southerners, Democrats and Republicans, as well as Catholics, Protestants, and Jews. Focusing on the Wiregrass Gulf South region—an area covering north Florida, southwest Georgia, and southeast Alabama—Remillard argues that the Lost Cause was but one civil religious topic among many. Even within the white majority, civil religious language influenced a range of issues, such as progress, race, gender, and religious tolerance. Moreover, minority groups developed sacred values and beliefs that competed for space in the civil religious landscape.

"When Joseph Nathaniel Beckles registered for the draft in the 1942, he rejected the racial categories presented to him and persuaded the registrar to cross out the check mark she had placed next to Negro and substitute "Ethiopian Hebrew." "God did not make us Negroes," declared religious leaders in black communities of the early twentieth-century urban North. They insisted that so-called Negroes are, in reality, Ethiopian Hebrews, Asiatic Muslims, or raceless children of God. Rejecting conventional American racial classification, many black southern migrants and immigrants from the Caribbean embraced these alternative visions of black history, racial identity, and collective future, thereby reshaping the black religious and racial landscape. Focusing on the Moorish Science Temple, the Nation of Islam, Father Divine's Peace Mission Movement, and a number of congregations of Ethiopian Hebrews, Judith Weisenfeld argues that the appeal of these groups lay not only in the new religious opportunities membership provided, but also in the novel ways they formulated a religio-racial identity. Arguing that members of these groups understood their religious and racial identities as divinely-ordained and inseparable, the book examines how this sense of self shaped their conceptions of their bodies, families, religious and social communities, space and place, and political sensibilities. Weisenfeld draws on extensive archival research and incorporates a rich array of sources to highlight the experiences of average members."--Publisher's description.

"Drawing on a range of local and personal accounts from the post-Reconstruction period, newspapers, and church records Bennett's analysis challenges the assumption that churches fell into fixed patterns of segregation without a fight. In sacred no less than secular spheres, establishing Jim Crow constituted a long, slow, and complicated journey that extended well into the twentieth century."--BOOK JACKET.

The history of race and religion in the American South is infused with tragedy, survival, and water—from St. Augustine on the shores of Florida’s Atlantic Coast to the swampy mire of Jamestown to the floodwaters that nearly destroyed New Orleans. Determination, resistance, survival, even transcendence, shape the story of race and southern Christianities. In Christianity and Race in the American South, Paul Harvey gives us a narrative history of the South as it integrates into the story of religious history, fundamentally transforming our understanding of the importance of American Christianity and religious identity. Harvey chronicles the diversity and complexity in the intertwined histories of race and religion in the South, dating back to the first days of European settlement. He presents a history rife with strange alliances, unlikely parallels, and far too many tragedies, along the way illustrating that ideas about the role of churches in the South were critically shaped by conflicts over slavery and race that defined southern life more broadly. Race, violence, religion, and southern identity remain a volatile brew, and this book is the persuasive historical examination that is essential to making sense of it.

This collection of essays offers a close look at the connections between American Protestants and money in the Antebellum period. They provide essential background to an issue that continues to generate controversy in the Protestant community today.

With emancipation, a long battle for equal citizenship began. Bringing together the histories of religion, race, and the South, Elizabeth L. Jemison shows how southerners, black and white, drew on biblical narratives as the basis for very different political imaginaries during and after Reconstruction. Focusing on everyday Protestants in the Mississippi River Valley, Jemison scours their biblical thinking and religious attitudes toward race. She argues that the evangelical groups that dominated this portion of the South shaped contesting visions of black and white rights. Black evangelicals saw the argument for their identities as Christians and as fully endowed citizens supported by their readings of both the Bible and U.S. law. The Bible, as they saw it, prohibited racial hierarchy, and Amendments 13, 14, and 15 advanced equal rights. Countering this, white evangelicals continued to emphasize a hierarchical paternalistic order that, shorn of earlier justifications for placing whites in charge of blacks, now fell into the defense of an increasingly violent white supremacist social order. They defined aspects of Christian identity so as to suppress black equality—even praying, as Jemison documents, for wisdom in how to deny voting rights to blacks. This religious culture has played into remarkably long-lasting patterns of inequality and segregation.