In the 1930s and 1940s, most Southern towns and cities had cotton mills. Inside those mills, The lint from the cotton floated freely in the air and often stuck To The men and women who worked the mill. Thus, The nickname Linthead was born. In the Linthead, author Charles Edmund 'Hoot' Sauls recounts the story of the good times And The hard times of a boy living in the Great Depression-era South. He tells of how he survived the depression years in the small cotton mill town of Fullerville, Georgia; the cotton mill employees played an important part in his early boyhood to his young manhood years. Readers will gain an insight into the lives of those souls as they worked together and played together. Most of all, these people learned to share with each other; not only material things, but a genuine closeness, which came from mutual respect for one another through loving and caring.

An exploration of the origins and development of American country music in the Piedmont's mill villages celebrates the colorful cast of musicians and considers the impact that urban living, industrial music, and mass culture had on their lives and music.

It was never a term of endearment --linthead-- but some people whose lives were formed in the cotton mill villages of the South wore it as a badge of honor. One is Wilt Browning, part of the last generation to be born and raised on the mill hill. This book is a look at mill hill life from the 1940s through the early 50s, when the mills began selling off company houses and life on the mill hills began changing rapidly. Linthead is a revisiting of the life that thousands of Carolinians and other Southerners once lived, a life that exists now only in memories. Browning brings those memories to life.

Rebecca Kennedy’s childhood and teenage experiences could have socialized her to become an extreme far-right Christian, a racist, a self-hating homophobe, and a bitter child abuse victim. The trauma her mentally ill father perpetrated upon her, along with her having little support for her eventual career, did not deter her from standing out as the “different one,” who determined to be Christ’s love for marginalized people. Her 1950 through 1964 accounts of a Southern cotton mill culture depict an oppressive and violent Jim Crow era, ultra-fundamentalist Christianity’s complicity in maintaining an Old South social order. Her community’s White people lamented the Civil War’s Lost Cause and longed for the rise of the Old South’s Glorious Confederacy. Her memoir relates her eye-witness stories of Poor White Trash families contrasted with her Lint Head family’s poverty existence. Her parents’ dilemma of her being a smart kid in a poor family highlights Rebecca’s zeal and determination for an education she perceived as her hope to freedom. She not only received education through formal schooling but also through her relationship with Aunt Maddie and encounters with African American individuals, a gay man and two lesbians, and several therapists. Her memoir includes a profound one-day soul-to-soul meeting with Mr. Beau LeMonde, a former slave, during her family’s visit to an Old South themed museum. Rebecca reveals the night her father’s mental illness exploded into physical, spiritual, and psychological destruction. Rebecca’s unique observations of events, that others deemed “that’s the way God intends it to be,” compelled her to look around and ask, “Why? Why is it that way? That’s not Christ’s way.” Rebecca approaches her youth with poignant descriptions infused with her humor.

In the early 1900s, Huntsville, Alabama, had more spindles than any other city in the South. Cotton fields and mills made the city a major competitor in the textile industry. Entire mill villages sprang up around the factories to house workers and their families. Many of these village buildings are now iconic community landmarks, such as the revitalized Lowe Mill arts facility and the Merrimack Mill Village Historic District. The "lintheads," a demeaning moniker villagers wore as a badge of honor, were hard workers. Their lives were fraught with hardships, from slavery and child labor to factory fires and shutdowns. They endured job-related injuries and illnesses, strikes and the Great Depression. Author Terri L. French details the lives, history and legacy of the workers.

An oral history of Britt and Nan Pendergrast, interviewed by their seven children, Jill, John, Nan, Blair, Scott, and Craig

In the summer of 1978, the B-52's conquered the New York underground. A year later, the band's self-titled debut album burst onto the Billboard charts, capturing the imagination of fans and music critics worldwide. The fact that the group had formed in the sleepy southern college town of Athens, Georgia, only increased the fascination. Soon, more Athens bands followed the B-52's into the vanguard of the new American music that would come to be known as "alternative," including R.E.M., who catapulted over the course of the 1980s to the top of the musical mainstream. As acts like the B-52's, R.E.M., and Pylon drew the eyes of New York tastemakers southward, they discovered in Athens an unexpected mecca of music, experimental art, DIY spirit, and progressive politics--a creative underground as vibrant as any to be found in the country's major cities. In Athens in the eighties, if you were young and willing to live without much money, anything seemed possible. Cool Town reveals the passion, vitality, and enduring significance of a bohemian scene that became a model for others to follow. Grace Elizabeth Hale experienced the Athens scene as a student, small-business owner, and band member. Blending personal recollection with a historian's eye, she reconstructs the networks of bands, artists, and friends that drew on the things at hand to make a new art of the possible, transforming American culture along the way. In a story full of music and brimming with hope, Hale shows how an unlikely cast of characters in an unlikely place made a surprising and beautiful new world.

Little Bit Thompson of Appalachee, Georgia, works for the town's leading white family, yields to the lust of the family's eldest son, and bears a child

James Street was born and raised in the South and was one of its most passionate and eloquent voices. Through this collection of articles from Holiday and the Saturday Evening Post the people and the cities of the South come to life ― legends are explored, contradictions examined, historical milestones noted, personal anecdotes retold, and quips and quotes of a 1950's generation recorded. Flowing through his stories are the great rivers of the South, which although sometimes merry and sometimes gloomy, wind and roll and tumble through the collection like liquid poetry. To James Street the South was heaven and :contained everything good and big and wonderful in life" ― the things that made people human. The South was a love he cherished to himself and championed to the nations. For him, it was "the measure of life, the temper of men, and the crucible of artistic sensibility."

In this book, Bryant Simon brings to life the politics of white South Carolina millhands during the first half of the twentieth century. His revealing and moving account explores how this group of southern laborers thought about and participated in politics and public power. Taking a broad view of politics, Simon looks at laborers as they engaged in political activity in many venues--at the polling station, on front porches, and on the shop floor--and examines their political involvement at the local, state, and national levels. He describes the campaign styles and rhetoric of such politicians as Coleman Blease and Olin Johnston (himself a former millhand), who eagerly sought the workers' votes. He draws a detailed picture of mill workers casting ballots, carrying placards, marching on the state capital, writing to lawmakers, and picketing factories. These millhands' politics reflected their public and private thoughts about whiteness and blackness, war and the New Deal, democracy and justice, gender and sexuality, class relations and consumption. Ultimately, the people depicted here are neither romanticized nor dismissed as the stereotypically racist and uneducated "rednecks" found in many accounts of southern politics. Southern workers understood the political and social forces that shaped their lives, argues Simon, and they developed complex political strategies to deal with those forces.