*Paperback Release Date - 6/9/26*

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A passionate, powerful memoir by a trailblazing Black transgender activist, tracing her life of transformation and her work towards collective liberation.

Born in Augusta, Georgia, to Black Catholic parents, Raquel spent years feeling isolated, even within a loving, close-knit family. There was little access to understanding what it meant to be queer and transgender. It wasn’t until she went to the University of Georgia that she found the LGBTQ+ community, fell in love, and explored her gender for the first time. But the unexpected death of her father forced her to examine her relationship with herself and those she loved. These years of grief, misunderstanding, and hard-won epiphanies seeped into the soil of her life, serving as fertilizer for growth and allowing her to bloom within.

Upon graduation, Raquel entered a career in journalism against the backdrop of the burgeoning Movement for Black Lives, intersectional feminism going mainstream, and unprecedented visibility of the trans community. After hiding her identity as a newspaper reporter, her increasing awareness of the epidemic of violence plaguing trans women of color and the heightened suicide of trans teens inspired her to come out publicly. Within just a few short years of community organizing in Atlanta, Oakland, and New York, Raquel emerged as one of the most formidable Black trans activists in history.

In The Risk It Takes to Bloom, Raquel Willis recounts the possibility of transformation after tragedy, and how complex moments can push us all to take necessary risks and bloom toward collective liberation.

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Red Africa makes the case for a revolutionary Black politics inspired by Marxist anti-colonial struggles in Africa. Kevin Ochieng Okoth revisits historical moments when Black radicalism was defined by international solidarity in the struggle against capitalist-imperialism, that together help us to navigate the complex histories of the Black radical tradition.

He challenges common misconceptions about national liberation, showing that the horizon of national liberation was not limited to the nation-building projects of post-independence governments.

While African socialists sought to distance themselves from Marxism and argued for a ‘third way’ socialism rooted in ‘traditional African culture’ the intellectual and political tradition Okoth calls ‘Red Africa’ showed that Marxism and Black radicalism were never incompatible.

The revolutionary Black politics of Eduardo Mondlane, Amílcar Cabral, Walter Rodney and Andrée Blouin gesture toward a decolonised future that never materialised. We might yet build something new from the ruins of national liberation, something which clings onto the utopian promise of freedom and refuses to let go. 

Red Africa is not simply an exercise in nostalgia, it is a political project that hopes to salvage what remains of this tradition—which has been betrayed, violently suppressed, or erased—and to build from it a Black revolutionary politics capable of imagining new futures out of the uncertain present.

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From an award-winning writer at the New York Times Magazine and a contributor to the 1619 Project comes a landmark book that tells the full story of racial health disparities in America, revealing the toll racism takes on individuals and the health of our nation.

In 2018, Linda Villarosa's New York Times Magazine article on maternal and infant mortality among black mothers and babies in America caused an awakening. Hundreds of studies had previously established a link between racial discrimination and the health of Black Americans, with little progress toward solutions. But Villarosa's article exposing that a Black woman with a college education is as likely to die or nearly die in childbirth as a white woman with an eighth grade education made racial disparities in health care impossible to ignore.

Now, in Under the Skin, Linda Villarosa lays bare the forces in the American health-care system and in American society that cause Black people to “live sicker and die quicker” compared to their white counterparts. Today's medical texts and instruments still carry fallacious slavery-era assumptions that Black bodies are fundamentally different from white bodies. Study after study of medical settings show worse treatment and outcomes for Black patients. Black people live in dirtier, more polluted communities due to environmental racism and neglect from all levels of government. And, most powerfully, Villarosa describes the new understanding that coping with the daily scourge of racism ages Black people prematurely. Anchored by unforgettable human stories and offering incontrovertible proof, Under the Skin is dramatic, tragic, and necessary reading.

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On the abstruse nature of machine learning, mathematics, and the deep incursion of racial hierarchy.

To impair the racial ordering of the world, The Black Technical Object introduces the history of statistical analysis and “scientific” racism into research on machine learning. Computer programming designed for taxonomic patterning, machine learning offers useful insights into racism and racist behavior, but its connection to the racial history of science and the Black lived experience has yet to be developed. In this book, Ramon Amaro explores how the history of data and statistical analysis informs the complex relationship between race and machine learning. He juxtaposes a practical analysis of this type of computerized learning with a theory of Black alienation in order to inspire alternative approaches to contemporary algorithmic practice. In doing so, Amaro contemplates the abstruse nature of programming and mathematics, as well as the deep incursion of racial hierarchies.

Series Overview: In the decades that followed the demise of decolonial struggles and the end of the USSR, a great deal of intellectual effort was devoted to conceptualizing political emancipation as freedom from the masses rather than freedom for the masses. Focusing on connectivity rather than on collectivity, these modalities of political action led to depoliticizing effects and to a certain counter-political ethos expressed in terms such as parapolitics, psychopolitics, or micropolitics, all which this series terms “antipolitical.” Rather than counter the arguments that each term puts forth, On the Antipolitical, edited by Ana Teixeira Pinto, suggests historizing this disposition, situating it within the neocolonial continuum that animates the digital frontier as the new locus of settler becoming.

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Marquis Bey meditates on the antagonistic relationship between blackness and cisgender, showing that as a category, cisgender cannot capture how people depart from gender alignment and its coding as white.

In Cistem Failure Marquis Bey meditates on the antagonistic relationship between blackness and cisgender. Bey asks, What does it mean to have a gender that “matches” one’s sex---that is, to be cisgender---when decades of feminist theory have destroyed the belief that there is some natural way to be a sex? Moving from the The Powerpuff Girls to the greeting “How ya mama’n’em?” to their own gender identity, Bey finds that cisgender is too flat as a category to hold the myriad ways that people who may or may not have undergone gender-affirmative interventions depart from gender alignment. At the same time, blackness, they contend, strikes at the heart of cisgender’s invariable coding as white: just as transness names a non-cis space, blackness implies a non-cis space. By showing how blackness opens up a way to subvert the hegemonic power of the gender binary, Bey makes a case for an antiracist gender abolition project that rejects cisgender as a regulatory apparatus.

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Why are African Americans so underrepresented when it comes to interest in nature, outdoor recreation, and environmentalism? In this thought-provoking study, Carolyn Finney looks beyond the discourse of the environmental justice movement to examine how the natural environment has been understood, commodified, and represented by both white and black Americans. Bridging the fields of environmental history, cultural studies, critical race studies, and geography, Finney argues that the legacies of slavery, Jim Crow, and racial violence have shaped cultural understandings of the "great outdoors" and determined who should and can have access to natural spaces.
Black Faces, White Spaces: Reimagining the Relationship of African Americans to the Great Outdoors

Why are African Americans so underrepresented when it comes to interest in nature, outdoor recreation, and environmentalism? In this thought-provoking study, Carolyn Finney looks beyond the discourse of the environmental justice movement to examine how the natural environment has been understood, commodified, and represented by both white and black Americans. Bridging the fields of environmental history, cultural studies, critical race studies, and geography, Finney argues that the legacies of slavery, Jim Crow, and racial violence have shaped cultural understandings of the "great outdoors" and determined who should and can have access to natural spaces.

Drawing on a variety of sources from film, literature, and popular culture, and analyzing different historical moments, including the establishment of the Wilderness Act in 1964 and the aftermath of Hurricane Katrina, Finney reveals the perceived and real ways in which nature and the environment are racialized in America. Looking toward the future, she also highlights the work of African Americans who are opening doors to greater participation in environmental and conservation concerns.

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ETAN THOMAS, an eleven-year NBA veteran and lifelong advocate for social justice, weaves together his personal experiences with police violence and white supremacy with multiple interviews of family members of victims of police brutality like exonerated Central Park Five survivor Raymond Santana and Rodney King’s daughter Lora Dene King; as well as activist athletes and other public figures such as Steph Curry, Chuck D, Isiah Thomas, Sue Bird, Jake Tapper, Jemele Hill, Stan Van Gundy, Kyle Korver, Mark Cuban, Rick Strom, and many more.

Thomas speaks with retired police officers about their efforts to change policing, and white allies about their experiences with privilege and their ability to influence other white people. Thomas also examines the history of racism, white supremacy, and the prevalence of both in the current moment. He looks at the origins of white supremacy in the US, dating back to the country’s inception, and explores how it was interwoven into Christianity--interviewing leading voices both in and outside of the church. Finally, with prominent voices in the media and education, Thomas discusses the continued cultivation of these injustices in American society.

Police Brutality and White Supremacy demands accountability and justice for those responsible for and impacted by police violence and terror. It offers practical solutions to work against the promotion of white supremacy in law enforcement, Christianity, early education, and across the public sphere.

Featuring original interviews with: Steph Curry, Chuck D, Yamiche Alcindor, Isiah Thomas, Jemele Hill, Craig Hodges, Stan Van Gundy, Mark Cuban, Jake Tapper, Mahmoud Abdul-Rauf, Sue Bird, Kyle Korver, Rick Strom, Cenk Uygur, Tim Wise, Chris Broussard, Breanna Stewart, Rex Chapman, Stephen Jackson, Kori Mccoy, Lora Dene King, Chikesia Clemons, Raymond Santana, Alissa Findley, Amber And Ashley Carr, Michelle And Ashley Monterrosa, Chairman Fred Hampton Jr., Abiodun Oyewole, Marc Lamont Hill, Officer Carlton Berkley, Pastor John K. Jenkins Sr., Officer Joe Ested, Captain Sonia Pruitt, and Bishop Talbert Swan.

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Michael Eric Dyson dives deep into the true meaning of Barack Obama’s historic presidency and its effects on the changing landscape of race and blackness in America. How has race shaped Obama’s identity, career, and presidency? What can we learn from his major race speeches about his approach to racial conflict and the black criticism it provokes?

Dyson was granted an exclusive interview with the president for this book, and Obama’s own voice shines through. Along with interviews with Eric Holder, Al Sharpton, Maxine Waters, and others, this intimate access provides a unique depth to this engrossing analysis of the nation’s first black president, and how race shapes and will shape our understanding of his achievements and failures alike.

“An elegant and expansive history” (New York Times) of African American women’s pursuit of political power—and how it transformed America   

 
In Vanguard, acclaimed historian Martha S. Jones offers a new history of African American women’s political lives in America. She recounts how they defied both racism and sexism to fight for the ballot, and how they wielded political power to secure the equality and dignity of all persons. From the earliest days of the republic to the passage of the 1965 Voting Rights Act and beyond, Jones excavates the lives and work of Black women—Maria Stewart, Frances Ellen Watkins Harper, Fannie Lou Hamer, and more—who were the vanguard of women’s rights, calling on America to realize its best ideals.   
  
Now revised to discuss the election of Vice President Kamala Harris and the vital contributions of Black women in the 2020 elections, Vanguard isessential reading for anyone who cares about the past and future of American democracy. 

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Brave, clear-eyed, and passionate, Stakes Is High is the book we need to guide us past crisis mode and through an uncertain future.

The events of the past decade have forced us to reckon with who we are and who we want to be. We have been invested in a set of beliefs about our American identity: our exceptionalism, the inevitable rightness of our path, the promise that hard work and determination will carry us to freedom. But in Stakes Is High, Mychal Denzel Smith confronts the shortcomings of these stories -- and with the American Dream itself -- and calls on us to live up to the principles we profess but fail to realize.

In Foremother Love, Dana Murphy examines the importance of eighteenth-century poet Phillis Wheatley as a foundational figure for Black feminist criticism. Murphy establishes Phillis (as she refers to her) as a writer who wrote in response to and in conversation with other creators as well as a critic who was invested in sharing, explaining, and evaluating her own and others’ work and contexts. Indeed, Phillis played a key role in the development of what Murphy calls “foremother love”—the Black feminist depiction of the love of an unrelated feminist ancestor as a legitimate relation for the practice of inheritance, mourning, liberation, and friendship. Drawing on the work of Barbara Christian, June Jordan, Audre Lorde, Barbara Smith, and others, Murphy shows that Black feminist criticism becomes a transhistorical theorization when read in conjunction with Phillis’s labor and vision. Revealing how Phillis lives on in Black feminist criticism, Murphy contends that foremother love is an ethic of critical care that implores readers to recognize the affective labor of all those working in the field.

Afrocentrism. Eurocentrism. Caribbean Studies. British Studies. To the forces of cultural nationalism hunkered down in their camps, this bold hook sounds a liberating call. There is, Paul Gilroy tells us, a culture that is not specifically African, American, Caribbean, or British, but all of these at once, a black Atlantic culture whose themes and techniques transcend ethnicity and nationality to produce something new and, until now, unremarked. Challenging the practices and assumptions of cultural studies, The Black Atlantic also complicates and enriches our understanding of modernism.

Debates about postmodernism have cast an unfashionable pall over questions of historical periodization. Gilroy bucks this trend by arguing that the development of black culture in the Americas arid Europe is a historical experience which can be called modern for a number of clear and specific reasons. For Hegel, the dialectic of master and slave was integral to modernity, and Gilroy considers the implications of this idea for a transatlantic culture. In search of a poetics reflecting the politics and history of this culture, he takes us on a transatlantic tour of the music that, for centuries, has transmitted racial messages and feeling around the world, from the Jubilee Singers in the nineteenth century to Jimi Hendrix to rap. He also explores this internationalism as it is manifested in black writing from the “double consciousness” of W. E. B. Du Bois to the “double vision” of Richard Wright to the compelling voice of Toni Morrison.

In a final tour de force, Gilroy exposes the shared contours of black and Jewish concepts of diaspora in order both to establish a theoretical basis for healing rifts between blacks and Jews in contemporary culture and to further define the central theme of his book: that blacks have shaped a nationalism, if not a nation, within the shared culture of the black Atlantic.

A founding document of African American Studies, reissued for today’s students and scholars
 
In a landmark 1968 conference at Yale University, students, faculty, and community activists helped establish “Afro‑American Studies” as a major, and then a thriving department, at Yale. In these conference proceedings, participants argue for the necessity of Black Studies as a field, start to delineate its central debates, discuss its relationship to the broader community, and plot a course of study. Bristling with implied action and the power of an idea whose time has come, this classic reissue will serve as a resource for new generations of scholars and activists.
  
Contributors to the proceedings include McGeorge Bundy, Lawrence W. Chisolm, Harold Cruse, David Brion Davis, Nathan Hare, Maulana Ron Karenga, Martin Kilson, Jr., Gerald A. McWorter, Sidney W. Mintz, Boniface Obichere, Alvin Poussaint, Edwin S. Redkey, Charles H. Taylor, Jr., and Robert Farris Thompson.
 
In a new introduction, Farah Jasmine Griffin reflects on the legacy of this book and the trajectory of the field over the decades; forewords by Ralph C. Dawson and Henry Louis Gates, Jr., recall the pioneering moment at Yale and all that it made possible.

What began as an effort to prevent the neglect and potential loss of hundreds of African objects at the University of Texas at Austin has evolved into one of the most significant collections on campus. The art collections at Black Studies were born from the John L. Warfield Center for African and African American Studies’ Art and Archive Initiative, under the leadership of Cherise Smith, Omi L. Jones, and Edmund T. Gordon.

Today Black Studies at the University of Texas boasts approximately 900 objects from sub-Saharan Africa, over 200 contemporary works from African American and Afro-Caribbean artists, and more than 100 pieces jointly held with other collecting entities on campus, adding a diverse richness to the overall collections. Collecting Black Studies gathers and presents these holdings—including costumes, jewelry, paintings, sculptures, works on paper, and photography—and prominently features five Black artists whose work is particularly significant. Scholars and curators examine how John Biggers, Michael Ray Charles, Christina Coleman, Angelbert Metoyer, and Deborah Roberts—artists with deep relationships to Texas—contributed to the Black Studies collections, to art history, and to the culture of our state and beyond.

Porter's work analyzes the important developments and individuals in African American painting and sculpture from the pre-Civil War period to World War II. "James A. Porter was an art historian, educator, curator, and visual artist. He is first remembered by academics as an art historian who taught some of the best minds and visual artists who studied at Howard University during the span of his teaching career. "A pioneer in establishing the field of African American art history," writes Jeffreen M. Hayes, who rightly declares that:

James A. Porter was instrumental as the first scholar to provide a systematic, critical analysis of African American artists and their works of art. An artist himself, he provided a unique and critical approach to the analysis of the work. Dedicated to educating and writing about African American artists, Porter set the foundation for artists and art historians to probe and unearth the necessary skills essential to their artistic and scholarly endeavors. The canon is borne from Porter's determination to document and view African American art in the context of American art."

In an other, Sharon Patricia Holland offers a new theorization of the human animal/divide by shifting focus from distinction toward relation in ways that acknowledge that humans are also animals. Holland centers ethical commitments over ontological concerns to spotlight those moments when Black people ethically relate with animals. Drawing on writers and thinkers ranging from Hortense Spillers, Sara Ahmed, Toni Morrison, and C. E. Morgan to Jane Bennett, Jacques Derrida, and Donna Haraway, Holland decenters the human in Black feminist thought to interrogate blackness, insurgence, flesh, and femaleness. She examines MOVE’s incarnation as an animal liberation group; uses sovereignty in Morrison’s A Mercy to understand blackness, indigeneity, and the animal; analyzes Charles Burnett’s films as commentaries on the place of animals in Black life; and shows how equestrian novels address Black and animal life in ways that rehearse the practices of the slavocracy. By focusing on doing rather than being, Holland demonstrates that Black life is not solely likened to animal life; it is relational and world-forming with animal lives.

The Souls of Black Folk is Du Bois’s outstanding contribution to modern political theory. It is his still influential answer to the question, “What kind of politics should African Americans conduct to counter white supremacy?” Here, in a major addition to American studies and the first book-length philosophical treatment of Du Bois’s thought, Robert Gooding-Williams examines the conceptual foundations of Du Bois’s interpretation of black politics.

For Du Bois, writing in a segregated America, a politics capable of countering Jim Crow had to uplift the black masses while heeding the ethos of the black folk: it had to be a politics of modernizing “self-realization” that expressed a collective spiritual identity. Highlighting Du Bois’s adaptations of Gustav Schmoller’s social thought, the German debate over the Geisteswissenschaften, and William Wordsworth’s poetry, Gooding-Williams reconstructs Souls’ defense of this “politics of expressive self-realization,” and then examines it critically, bringing it into dialogue with the picture of African American politics that Frederick Douglass sketches in My Bondage and My Freedom. Through a novel reading of Douglass, Gooding-Williams characterizes the limitations of Du Bois’s thought and questions the authority it still exerts in ongoing debates about black leadership, black identity, and the black underclass. Coming to Bondage and then to these debates by looking backward and then forward from Souls, Gooding-Williams lets Souls serve him as a productive hermeneutical lens for exploring Afro-Modern political thought in America.

Addresses the political and aesthetic evolution of African American literature and its authors during the Cold War, an era McCarthy calls “the Blue Period.”

In the years after World War II, to be a black writer was to face a stark predicament. The contest between the Soviet Union and the United States was a global one—an ideological battle that dominated almost every aspect of the cultural agenda. On the one hand was the Soviet Union, espousing revolutionary communism that promised egalitarianism while being hostile to conceptions of personal freedom. On the other hand was the United States, a country steeped in racial prejudice and the policies of Jim Crow.

Black writers of this time were equally alienated from the left and the right, Jesse McCarthy argues, and they channeled that alienation into remarkable experiments in literary form. Embracing racial affect and interiority, they forged an aesthetic resistance premised on fierce dissent from both US racial liberalism and Soviet communism. From the end of World War II to the rise of the Black Power movement in the 1960s, authors such as Richard Wright, James Baldwin, Gwendolyn Brooks, and Paule Marshall defined a distinctive moment in American literary culture that McCarthy terms the Blue Period.

In McCarthy’s hands, this notion of the Blue Period provides a fresh critical framework that challenges long-held disciplinary and archival assumptions. Black writers in the early Cold War went underground, McCarthy argues, not to depoliticize or liberalize their work, but to make it more radical—keeping alive affective commitments for a future time.

A sweeping look back at the protest movements that changed America from activist and NBA legend Kareem Abdul-Jabbar, with personal and historical insights into lessons they can teach us today

For many, it can feel like change takes too long, and it might seem that we have not moved very far. But political activist Kareem Abdul-Jabbar believes that public protest is a vital part of affecting change, even if that change doesn’t come “right now.”

In We All Want to Change the World, he examines the activism of people of all ages, ethnicities, and socio-economic backgrounds that helped change America, documenting events from the Free Speech Movement through the movement for civil rights, the fight for women’s and LGBTQ rights, and, of course, the protests against the Vietnam War. At a time in our history when we are witnessing protests across campuses, within the labor movement, and following the killing of George Floyd, Abdul-Jabbar reminds us that protests are a lifeblood of our history:

“Protest movements, even peaceful ones, are never popular at first. . . . But there is a reason protest gatherings have been so frequent throughout history: They are effective. The United States exists because of them.”

Part history lesson and part personal reminiscences of his own activism, We All Want to Change the World will resonate with anyone who recognizes the need for social change and is willing to do the work to make it happen.

Black Gurl Reliable does the original work of curating Black girls’ and women’s experiences and experiential knowledge, indexing sociocultural tactics (schooling) that foreclose Black girl aliveness, while advancing embodiment as a key ingredient of Black mattering. Elevating Black Girlhood Studies as an ethos, narratives presented offer redress to inequities and hauntings of race-gender structures of dominance and position Black girls and girlhood as more than lamentation and what happens to the body. Hill solicits the strength and utility of arts-based methods in capturing identity, performance, and experimental design for ephemerality and improvisation. Hill makes clear Black feminism’s insistence that knowledge and possibility are produced through the body.

As a means of mitigating the deleterious effects of schooling on Black girls’ and women’s bodies and making legible the insights and knowledge produced from schooling experiences, Hill introduces the concept of Transgressngroove. This living feminist practice explores the relationships between Black girlhood, education, and the body, as researched for over a decade through workshops, consulting, classrooms, personal development, and other teaching/learning spaces.

This classic iconic study of black images in American motion pictures has been updated and revised, as Donald Bogle continues to enlighten us with his historical and social reflections on the relationship between African Americans and Hollywood. He notes the remarkable shifts that have come about in the new millennium when such filmmakers as Steve McQueen (12 Years a Slave) and Ava DuVernay (Selma) examined America's turbulent racial history and the particular dilemma of black actresses in Hollywood, including Halle Berry, Lupita Nyong'o, Octavia Spencer, Jennifer Hudson, and Viola Davis. Bogle also looks at the ongoing careers of such stars as Denzel Washington and Will Smith and such directors as Spike Lee and John Singleton, observing that questions of diversity in the film industry continue. From The Birth of a Nation, the 1934 Imitation of Life, Gone with the Wind, and Carmen Jones to Shaft, Do the Right Thing, and Boyz N the Hood to Training Day, Dreamgirls, The Help, Django Unchained, and Straight Outta Compton, Donald Bogle compellingly reveals the way in which the images of blacks in American movies have significantly changed-and also the shocking way in which those images have often remained the same.

How medieval-inspired racial feudalism reigned in early America and was challenged by Black liberal thinkers

Though the United States has been heralded as a beacon of democracy, many nineteenth-century Americans viewed their nation through the prism of the Old World. What they saw was a racially stratified country that reflected not the ideals of a modern republic but rather the remnants of feudalism. American Dark Age reveals how defenders of racial hierarchy embraced America’s resemblance to medieval Europe and tells the stories of the abolitionists who exposed it as a glaring blemish on the national conscience.

Against those seeking to maintain what Frederick Douglass called an “aristocracy of the skin,” Keidrick Roy shows how a group of Black thinkers, including Frances Ellen Watkins Harper, Hosea Easton, and Harriet Jacobs, challenged the medievalism in their midst—and transformed the nation’s founding liberal tradition. He demonstrates how they drew on spiritual insight, Enlightenment thought, and a homegrown political philosophy that gave expression to their experiences at the bottom of the American social order. Roy sheds new light on how Black abolitionist writers and activists worked to eradicate the pernicious ideology of racial feudalism from American liberalism and renew the country’s commitment to values such as individual liberty, social progress, and egalitarianism.

American Dark Age reveals how the antebellum Black liberal tradition holds vital lessons for us today as hate groups continue to align themselves with fantasies of a medieval past and openly call for a return of all-powerful monarchs, aristocrats, and nobles who rule by virtue of their race.

Although much Black religious scholarship has engaged with feminist theory and womanist thought, a gap remains where little work has been done in religious studies to investigate the Black male experience. A Misrepresented People explores how African American men grapple with identity and masculinity in relation to Black religious thought. This book counters the dominant portrayal of Black men in American society as suspicious, morally defective, and irredeemable, and showcases the strength and relevance of Black religious thought in developing alternative notions of Black manhood.

Drawing on womanist discourses, African American religious thought, literature, and Black male studies, as well as an examination of the writings and sermons of Howard Thurman and Martin Luther King Jr., Darrius D’wayne Hills offers a vision of Black male identity that is grounded in interpersonal relationships and connection. Positioning identity formation as a religious concern, Hills expands the application of religious scholarship toward the complex social and material realities faced by Black men. In doing so, this volume offers a much-needed new model for understanding Black male gender identity, illustrating how religious thought fosters more holistic and livable futures for African American men.

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It has long been argued that women, especially black women, have been relegated to a second-class status in American society, and despite modern advances remain subject to a debilitating discrimination in many areas of life. This book presents a fresh perspective on the many facets of sexism experienced by African American women, addressing such issues as wage disparity, spousal abuse, and the rising rate of AIDS among black women. It also examines the roots of sexism among African American males, including the effect of gangster rap music on perceptions of black women, and offers strategies for change.

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A manifesto from one of America's most influential activists which disrupts political, economic, and social norms by reimagining the Black Radical Tradition.

Drawing on Black intellectual and grassroots organizing traditions, including the Haitian Revolution, the US civil rights movement, and LGBTQ rights and feminist movements, Unapologetic challenges all of us engaged in the social justice struggle to make the movement for Black liberation more radical, more queer, and more feminist. This book provides a vision for how social justice movements can become sharper and more effective through principled struggle, healing justice, and leadership development. It also offers a flexible model of what deeply effective organizing can be, anchored in the Chicago model of activism, which features long-term commitment, cultural sensitivity, creative strategizing, and multiple cross-group alliances. And Unapologetic provides a clear framework for activists committed to building transformative power, encouraging young people to see themselves as visionaries and leaders.

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In Afro-Fabulations: The Queer Drama of Black Life, cultural critic and historian Tavia Nyong’o surveys the conditions of contemporary black artistic production in the era of post-blackness. Moving fluidly between the insurgent art of the 1960’s and the intersectional activism of the present day, Afro-Fabulations challenges genealogies of blackness that ignore its creative capacity to exceed conditions of traumatic loss, social death, and archival erasure.

If black survival in an anti-black world often feels like a race against time, Afro-Fabulations looks to the modes of memory and imagination through which a queer and black polytemporality is invented and sustained. Moving past the antirelational debates in queer theory, Nyong’o posits queerness as “angular sociality,” drawing upon queer of color critique in order to name the gate and rhythm of black social life as it moves in and out of step with itself. He takes up a broad range of sites of analysis, from speculative fiction to performance art, from artificial intelligence to Blaxploitation cinema. Reading the archive of violence and trauma against the grain, Afro-Fabulations summons the poetic powers of queer world-making that have always been immanent to the fight and play of black life.

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Tracey E. Hucks traces the history of the repression of Obeah practitioners in colonial Trinidad.

Obeah, Orisa, and Religious Identity in Trinidad is an expansive two-volume examination of social imaginaries concerning Obeah and Yoruba-Orisa from colonialism to the present. Analyzing their entangled histories and systems of devotion, Tracey E. Hucks and Dianne M. Stewart articulate how these religions were criminalized during slavery and colonialism yet still demonstrated autonomous modes of expression and self-defense. In Volume I, Obeah, Hucks traces the history of African religious repression in colonial Trinidad through the late nineteenth century. Drawing on sources ranging from colonial records, laws, and legal transcripts to travel diaries, literary fiction, and written correspondence, she documents the persecution and violent penalization of African religious practices encoded under the legal classification of “obeah.” A cult of antiblack fixation emerged as white settlers defined themselves in opposition to Obeah, which they imagined as terrifying African witchcraft. These preoccupations revealed the fears that bound whites to one another. At the same time, persons accused of obeah sought legal vindication and marshaled their own spiritual and medicinal technologies to fortify the cultural heritages, religious identities, and life systems of African-diasporic communities in Trinidad.

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The Black Lives Matter movement has exposed the state violence and social devaluation that Black populations continue to suffer. Police shootings and incarceration inequalities in the US and UK are just two examples of the legacy of slavery today. This book offers a criminological exploration of the case for slavery and anti-Black racism reparations in the context of the enduring harms and differential treatment of Black citizens. Through critical analysis of legal arguments and reviewing recent court actions, it refutes the policy perspectives that argue against reparations. Highlighting the human rights abuses inherent to and arising from slavery and ongoing racism, this book calls for governments to take responsibility for the impact of ongoing racialized injustice.