Religious songs written by and for African Americans in the style of the venerable shape note book, The Sacred Harp Born in 1883, Jackson took a keen interest in fa-sol-la singing as a teenager. Such singing derives originally from colonial New England singing schools designed to teach musical note-reading in order to improve congregational singing. It took root in the South as its popularity declined elsewhere and was well-established in the Wiregrass region of southeast Alabama in both black and white communities when Jackson discovered it. Around 1930, Jackson determined to compile a book for the benefit of African American singers. A selection of songs from the Colored Sacred Harp appears on a CD enclosed with the book. In addition to 25 recordings made or collected by Boyd, the CD features a recording made at a Sacred Harp singing by folklorist John Work in 1938 and one made by Jackson and family at a coin-operated recording booth in Dothan in 1950.

A collection of shape-note songs composed and arranged by African-American musicians in southeastern Alabama and published in 1934. The songs refer to the history of their communities in Alabama, their socio-religious experiences, and their aesthetic values.

On any Sunday afternoon a traveler through the Deep South might chance upon the rich, full sound of Sacred Harp singing. Aided with nothing but their own voices and the traditional shape-note songbook, Sacred Harp singers produce a sound that is unmistakable--clear and full-voiced. Passed down from early settlers in the backwoods of the Southern Uplands, this religious folk tradition hearkens back to a simpler age when Sundays were a time for the Lord and the “singings.” Illustrated with forty-one songs from the original songbook, The Sacred Harp is a comprehensive account of a unique form of folk music. Buell Cobb’s study encompasses the history of the songbook itself, an analysis of the music, and an intimate portrait of the singers who have kept alive a truly American tradition.

When Gene Logsdon realized that he experienced the same creative joy from farming as he did from writing, he suspected that agriculture itself was a form of art. Thus began his search for the origins of the artistic impulse in the agrarian lifestyle. The Mother of All Arts is the culmination of Logsdon’s journey, his account of friendships with farmers and artists driven by the urge to create. He chronicles his long relationship with Wendell Berry and discovers the playful humor of several new agrarian writers. He reveals insights gleaned from conversations with Andrew Wyeth and his family of artists. Through his association with musicians such as Willie Nelson and his involvement with Farm Aid, Logsdon learns how music—blues, jazz, country, and even rock ’n’ roll—is also rooted in agriculture. Logsdon sheds new light on the work of rural painters, writers, and musicians and suggests that their art could be created only by those who work intimately with the land. Unlike the gritty realism or abstract expressionism often favored by contemporary critics, agrarian art evokes familiar feelings of community and comfort. Most important, Logsdon convincingly demonstrates that diminishing the connection between art and nature lessens the social and aesthetic value of both. The Mother of All Arts explores these cultural connections and traces the development of a new agrarian culture that Logsdon believes will eventually replace the model brought about by the industrial revolution. Humorous and introspective, the book is neither conventional cultural criticism nor traditional art criticism. It is a unique, lively meditation on the nature and purpose of art—and on the life well-lived—by one of the truly original voices of rural America.

Sacred Harp music or shape-note singing is as old as America itself. The term sacred harp refers to the human voice. Brought to this continent by the settlers of Jamestown, this style of singing is also known as “fasola.” In Legacy of the Sacred Harp, author Chloe Webb follows the history of this musical form back four hundred years, and in the process uncovers the harrowing legacy of her Dumas family line. The journey begins in contemporary Texas with an overlooked but historically rich family heirloom, a tattered 1869 edition of The Sacred Harp songbook. Traveling across the South and sifting through undiscovered family history, Webb sets out on a personal quest to reconnect with her ancestors who composed, sang, and lived by the words of Sacred Harp music. Her research irreversibly transforms her rose-colored view of her heritage and brings endearing characters to life as the reality of the effects of slavery on Southern plantation life, the thriving tobacco industry, and the Civil War are revisited through the lens of the Dumas family. Most notably, Webb’s original research unearths the person of Ralph Freeman, freed slave and pastor of a pre-Civil War white Southern church. Wringing history from boxes of keepsakes, lively interviews, dusty archival libraries, and church records, Webb keeps Sacred Harp lyrics ringing in readers’ ears, allowing the poetry to illuminate the lessons and trials of the past. The choral shape-note music of the Sacred Harp whispers to us of the past, of the religious persecution that brought this music to our shores, and how the voices of contemporary Sacred Harp singers still ring out the unchanged lyrics across the South, the music pulling the past into our present.

One of the rarest country songbooks, it contains 222 pieces, mostly folktune settings, dating from the time between the Revolution and the Civil War. This facsimile reprinting has appendices useful for the study of its sources and an introduction that throws light on the men who wrote for nineteenth-century American songsters.

A look at a fascinating Deep South region and its distinctive way of life

Jerrilyn McGregory explores sacred music and spiritual activism in a little-known region of the South, the Wiregrass Country of Georgia, Alabama, and North Florida. She examines African American sacred music outside of Sunday church-related activities, showing that singing conventions and anniversary programs fortify spiritual as well as social needs. In this region African Americans maintain a social world of their own creation. Their cultural performances embrace some of the most pervasive forms of African American sacred music—spirituals, common meter, Sacred Harp, shape-note, traditional, and contemporary gospel. Moreover, the contexts in which they sing include present-day observations such as the Twentieth of May (Emancipation Day), Burial League Turnouts, and Fifth Sunday. Rather than tracing the evolution of African American sacred music, this ethnographic study focuses on contemporary cultural performances, almost all by women, which embrace all forms. These women promote a female-centered theology to ensure the survival of their communities and personal networks. They function in leadership roles that withstand the test of time. Their spiritual activism presents itself as a way of life. In Wiregrass Country, “You don't have to sing like an angel” is a frequently expressed sentiment. To these women, “good” music is God's music regardless of the manner delivered. Therefore, Downhome Gospel presents gospel music as being more than a transcendent sound. It is local spiritual activism that is writ large. Gospel means joy, hope, expectation, and the good news that makes the soul glad.