Forging the Bee Line Railroad 1848–1889: The Rise and Fall of the Hoosier Partisans and Cleveland Clique by Arthur Andrew Olson III (review)

is antithetical to the teachings of Jesus. The second predominately Christian wing is Creation Care. This includes some leading evangelicals and is more theocentric. While still concerned with humanitarian concerns, Creation Care highlights portions of the Bible that teach the earth itself belongs to God and as such people have a responsibility to care for it, just as they care for each other. Fi nally, Witt discusses biocentric groups that are not rooted in the JudeoChristian tradition. These advocates see an inherent value in the earth not connected to humanity or any deity. While not opposed to religion, they utilize those ideas about the sacredness of earth and the interdependence of all things, which they enhance with scientific findings. The conclusion offers an assessment of the state of anti– MTR activism. He reminds readers that, despite the overlap in concern, there are notable differences that produce points of friction, “where activists made decisions on argument and tactics, accepting some and rejecting others” (197). Disagreements are rooted in differences of religion and location. Disputes arise between activists from Appalachia and those from outside, even those who share similar religious beliefs. These evaluations highlight the larger analy sis of religion and place. A master of the multiple historiographies involved, Witt recognizes the centrality of place and identity to the discussion of religion and mountaintop removal in Appalachia. His work is among the few that link religion and environmentalism. His firsthand experiences and interviews prove that such connections arise organically within local communities precisely because faith entails community and these par tic u lar communities are set within a unique environment. He understands the historical importance of both religion and mountains to Appalachians, but resists the temptation to oversimplify and generalize. Appalachians are diverse, as are their faiths, but the common thread among them is the mountains. That bond means that environmental policy in the region will always involve more than economics and politics. As Witt shows, it is the defining facets of life, such as faith and community, that continue to drive Appalachian activism in the twentyfirst century. Joseph Super West Virginia University