Any listener knows the power of music to define a place, but few can describe the how or why of this phenomenon. In Lonesome Roads and Streets of Dreams: Place, Mobility, and Race in Jazz of the 1930s and ’40s, Andrew Berish attempts to right this wrong, showcasing how American jazz defined a culture particularly preoccupied with place. By analyzing both the performances and cultural context of leading jazz figures, including the many famous venues where they played, Berish bridges two dominant scholarly approaches to the genre, offering not only a new reading of swing era jazz but an entirely new framework for musical analysis in general, one that examines how the geographical realities of daily life can be transformed into musical sound. Focusing on white bandleader Jan Garber, black bandleader Duke Ellington, white saxophonist Charlie Barnet, and black guitarist Charlie Christian, as well as traveling from Catalina Island to Manhattan to Oklahoma City, Lonesome Roads and Streets of Dreams depicts not only a geography of race but how this geography was disrupted, how these musicians crossed physical and racial boundaries—from black to white, South to North, and rural to urban—and how they found expression for these movements in the insistent music they were creating.

Any listener knows the power of music to define a place, but few can describe the how or why of this phenomenon. In Lonesome Roads and Streets of Dreams: Place, Mobility, and Race in Jazz of the 1930s and ’40s, Andrew Berish attempts to right this wrong, showcasing how American jazz defined a culture particularly preoccupied with place. By analyzing both the performances and cultural context of leading jazz figures, including the many famous venues where they played, Berish bridges two dominant scholarly approaches to the genre, offering not only a new reading of swing era jazz but an entirely new framework for musical analysis in general, one that examines how the geographical realities of daily life can be transformed into musical sound. Focusing on white bandleader Jan Garber, black bandleader Duke Ellington, white saxophonist Charlie Barnet, and black guitarist Charlie Christian, as well as traveling from Catalina Island to Manhattan to Oklahoma City, Lonesome Roads and Streets of Dreams depicts not only a geography of race but how this geography was disrupted, how these musicians crossed physical and racial boundaries—from black to white, South to North, and rural to urban—and how they found expression for these movements in the insistent music they were creating.

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Outside and Inside: Representations of Race and Identity in White Jazz Autobiography is the first full-length study of key autobiographies of white jazz musicians. White musicians from a wide range of musical, social, and economic backgrounds looked to black music and culture as the model on which to form their personal identities and their identities as professional musicians. Their accounts illustrate the triumphs and failures of jazz interracialism. As they describe their relationships with black musicians who are their teachers and peers, white jazz autobiographers display the contradictory attitudes of reverence and entitlement, and deference and insensitivity that remain part of the white response to black culture to the present day. Outside and Inside features insights into the development of jazz styles and culture in the urban meccas of twentieth-century jazz in New Orleans, Chicago, New York, and Los Angeles. Reva Marin considers the autobiographies of sixteen white male jazz instrumentalists, including renowned swing-era bandleaders Benny Goodman, Artie Shaw, and Charlie Barnet; reed instrumentalists Mezz Mezzrow, Bob Wilber, and Bud Freeman; trumpeters Max Kaminsky and Wingy Manone; guitarist Steve Jordan; pianists Art Hodes and Don Asher; saxophonist Art Pepper; guitarist and bandleader Eddie Condon; and New Orleans–style clarinetist Tom Sancton. While critical race theory informs this work, Marin argues that viewing these texts simply through the lens of white privilege does not do justice to the kind of sustained relationships with black music and culture described in the accounts of white jazz autobiographers. She both insists upon the value of insider perspectives and holds the texts to rigorous scrutiny, while embracing an expansive interpretation of white involvement in black culture. Marin opens new paths for study of race relations and racial, ethnic, and gender identity formation in jazz studies.

The Midwest holds two conflicting positions in the American cultural imagination, both of which rob the region of its distinctiveness. Often, it is seen as the “heartland,” a pastoral ideal standing in for all of American culture. Alternatively, the Midwest can represent “flyover country,” part of an expansive, undifferentiated mass between the coasts. In Old-Fashioned Modernism: Rural Masculinity and Midwestern Literature, Andy Oler challenges both views by pairing fiction and poetry from the region with cultural and material texts that illustrate the processes by which regional modernism both opposes and absorbs prevailing models of twentieth-century manhood. Although it acknowledges a tradition of Midwestern urban literature, Old-Fashioned Modernism focuses on representations of life on farms and in small towns that generate specific forms of rural modernity. Oler considers a series of male protagonists who both fulfill and resist conventional American narratives of economic advancement, spatial experience, and gender roles. The writers he studies portray the onset of socioeconomic and mechanical modernity by merging realist and naturalist narratives with upwellings of modernist form and style. His analysis charts a trajectory in which Midwestern literature depicts experiences that appear dependent on nostalgic pastoralism but actually foreground the ongoing fragmentation and emerging anxieties of the countryside. In detailed readings of novels by Sherwood Anderson, William Cunningham, Langston Hughes, Wright Morris, and Dawn Powell, as well as the poetry of Lorine Niedecker, Oler highlights images of men from the rural Midwest who face the tensions between agricultural production and mass industrialization. These works of literature, which Oler examines alongside pieces of material culture like advertisements for farm implements and record labels, feature communities that support self-made as well as corporate identities. As portraits of the Midwest that resist the totalizing trajectory of industrialization, these texts generate spaces that meld rural and urban economics, land use, and affective experiences. Old-Fashioned Modernism reveals how Midwestern regionalism negotiates the anxieties and dominant narratives of early- and midcentury rural masculinities, as regional literature and culture alter the forms and spaces of literary modernism.

When Tammy Wynette sang "D-I-V-O-R-C-E," she famously said she "spelled out the hurtin' words" to spare her child the pain of family breakup. In this innovative work, Ted Ownby considers how a wide range of writers, thinkers, activists, and others defined family problems in the twentieth-century American South. Ownby shows that it was common for both African Americans and whites to discuss family life in terms of crisis, but they reached very different conclusions about causes and solutions. In the civil rights period, many embraced an ideal of Christian brotherhood as a way of transcending divisions. Opponents of civil rights denounced "brotherhoodism" as a movement that undercut parental and religious authority. Others, especially in the African American community, rejected the idea of family crisis altogether, working to redefine family adaptability as a source of strength. Rather than attempting to define the experience of an archetypal "southern family," Ownby looks broadly at contexts such as political and religious debates about divorce and family values, southern rock music, autobiographies, and more to reveal how people in the South used the concept of the family as a proxy for imagining a better future or happier past.

Over the past two centuries Western culture has largely valorized a particular kind of “good” music—highly serious, wondrously deep, stylistically authentic, heroically created, and strikingly original—and, at the same time, has marginalized music that does not live up to those ideals. In Good Music, John J. Sheinbaum explores these traditional models for valuing music. By engaging examples such as Handel oratorios, Beethoven and Mahler symphonies, jazz improvisations, Bruce Springsteen, and prog rock, he argues that metaphors of perfection do justice to neither the perceived strengths nor the assumed weaknesses of the music in question. Instead, he proposes an alternative model of appreciation where abstract notions of virtue need not dictate our understanding. Good music can, with pride, be playful rather than serious, diverse rather than unified, engaging to both body and mind, in dialogue with manifold styles and genres, and collaborative to the core. We can widen the scope of what music we value and reconsider the conventional rituals surrounding it, while retaining the joys of making music, listening closely, and caring passionately.