“Literally, chilaquiles are a breakfast I grew up eating: fried corn tortillas with tomato-chile sauce. Symbolically, they are the culinary metaphor for how working-class women speak with the seasoning of their food.”—from the Introduction

Through the ages and across cultures, women have carved out a domain in which their cooking allowed them to express themselves, strengthen family relationships, and create a world of shared meanings with other women. In Voices in the Kitchen, Meredith E. Abarca features the voices of her mother and several other family members and friends, seated at their kitchen tables, to share the grassroots world view of these working-class Mexican and Mexican American women.

In the kitchen, Abarca demonstrates, women assert their own sazón (seasoning), not only in their cooking but also in their lives. Through a series of oral histories, or charlas culinarias (culinary chats), the women interviewed address issues of space, sensual knowledge, artistic and narrative expression, and cultural and social change. From her mother’s breakfast chilaquiles to the most elaborate traditional dinner, these women share their lives as they share their savory, symbolic, and theoretical meanings of food.

The charlas culinarias represent spoken personal narratives, testimonial autobiography, and a form of culinary memoir, one created by the cooks-as-writers who speak from their kitchen space. Abarca then looks at writers-as-cooks to add an additional dimension to the understanding of women’s power to define themselves.

Voices in the Kitchen joins the extensive culinary research of the last decade in exploring the importance of the knowledge found in the practical, concrete, and temporal aspects of the ordinary practice of everyday cooking.

In The Elsewhere Is Black, Marisa Solomon examines how waste is a mundane part of poor Black survival and a condition of settler colonial racial capitalism. Tracing the flow of trash and waste across Black spaces, from Brooklyn’s historically Black Bedford-Stuyvesant to the post-plantation towns of Virginia’s Tidewater, Solomon contends that waste infrastructures concentrate environmental risk in an elsewhere that is routinely Black. Solomon emphasizes that ecological violence is a form of racialized heteropatriarchal environmental control that upholds whiteness as a propertied way of life and criminalizes Black survival. As she points to acute sites of toxicity, Solomon theorizes the relationship between the devaluation of land and Black and more-than-human life to reveal how the risks of poisoning, police violence, dispossession, and poverty hold Black life captive. Locating Black survival as a site from which alternative eco-political imaginations spring, she foregrounds how people live and dream amidst waste’s daily accumulation. Solomon opens new ecological horizons to ask: What forms of environmentalism emerge when Black un/freedom has never been distant from waste?

Recently, Black women have taken the world stage in national politics, popular culture, professional sports, and bringing attention to racial injustice in policing and the judicial system. However, rarely are Black women acknowledged and highlighted for their efforts to understand the social problems confronting our generation and those generations that came before us. In the post-civil rights era, research faculty and theoreticians must acknowledge the marginalization of Black women scholars’ voices in contemporary qualitative scholarship and debates.

Black Feminism in Qualitative Inquiry: A Mosaic for Writing our Daughter's Body engages qualitative inquiry to center the issues and concerns of Black women as researcher(s) and the researched while simultaneously questioning the ostensible innocence of qualitative inquiry, including methods of data collection, processes of data analysis, and representations of human experiences and identities. The text centers "daughtering" as the onto-epistemological tool for approaches to Black feminist and critical race data analysis in qualitative inquiry.

Advanced and novice researchers interested in decolonizing methodologies and liberatory tools of analysis will find the text useful for cultural, education, political, and racial critiques that center the intersectional identities and interpretations of Black women and girls and other people of color. Daughtering as a tool of analysis in Black feminist qualitative inquiry is our own cultural and spiritual way of being, doing, and performing decolonizing work.

In the early years of the Cold War, the United States mounted expansive public diplomacy programs in the Global South, including initiatives with the recently partitioned states of India and Pakistan. U.S. operations in these two countries became the second- and fourth-largest in the world, creating migration links that resulted in the emergence of American universities, such as the University of Houston, as immigration hubs for the highly selective, student-led South Asian migration stream starting in the 1950s. By the late twentieth century, Houston's South Asian community had become one of the most prosperous in the metropolitan area and one of the largest in the country. Mining archives and using new oral histories, Uzma Quraishi traces this pioneering community from its midcentury roots to the early twenty-first century, arguing that South Asian immigrants appealed to class conformity and endorsed the model minority myth to navigate the complexities of a shifting Sunbelt South

A window into a Dominican family's bodega and the community at its heart

A bodega is much more than a neighborhood grocery store--it's a lifeline to community and culture. In Bodega Stories, Amaris Castillo takes readers inside Orlando Latin Market, a bodega owned and operated by her parents in St. Petersburg, Florida, to reveal a thriving local hub that bridges generations, languages, and traditions.

Meet the regulars: Castillo's glamorous Tía Margarita, who has worked part-time at the bodega for years; longtime cook Alberto, who arrives early to prepare the store's rice, beans, empanadas, and croquetas; Chico, the owner of the barbershop next door; and Esther, who visits after church every Sunday for her crispy chicharrones. Through captivating and charming true stories of visitors who come looking for products from Colombia, El Salvador, Honduras, Venezuela, Cuba, and many other countries, readers get a glimpse into the lives of employees and customers as they navigate matters of immigration, love, history, food, and identity.

Interwoven are snapshots of daily life, like a bulletin board outside the store where local residents post apartments for rent, messages through the bodega's Facebook page asking for hard-to-find items, and photos from the past and present. Including Castillo's own family's story from the Dominican Republic to New York to Florida, Bodega Stories is a portrait of finding home--between the cultures we inherit and the ones we embrace.

Beyond simplistic binaries of “the dark continent” or “Africa Rising,” Africans at home and abroad articulate their identities through their quotidian practices and cultural politics. Amongst the privileged classes, these articulations can be characterized as Afropolitan projects — cultural, political, and aesthetic expressions of global belonging rooted in African ideals. This ethnographic study examines the Afropolitan projects of Ghanaians living in two cosmopolitan cities: Houston, Texas, and Accra, Ghana. Anima Adjepong’s focus shifts between the cities, exploring contests around national and pan-African cultural politics, race, class, sexuality, and religion. Focusing particularly on queer sexuality, Adjepong offers unique insight into the contemporary sexual politics of the Afropolitan class. The book expands and complicates existing research by providing an in-depth transnational case study that not only addresses questions of cosmopolitanism, class, and racial identity but also considers how gender and sexuality inform the racialized identities of Africans in the United States and in Ghana. Bringing an understudied cohort of class-privileged Africans to the forefront, Adjepong offers a more fully realized understanding of the diversity of African lives.

A riveting, kaleidoscopic portrait of the American compulsion toward cruelty and our power to subvert it from an award-winning contributor to The Guardian and The New York Times.

In How to Look Away, Daniel Peña explores how fringe elements of his Texas childhood—AM radio, conspiracy theories, Post-Cold War paranoia—came to dominate the American political discourse and contributed to our extreme tolerance of human rights abuses against migrants from Latin America and elsewhere. He asks: What compels us to look away from these abuses? And how do we wake ourselves into action?

These evocative essays braid journalism, cultural criticism, and memoir, roaming from the vestigial Comanche War battlefields of his native Austin, to the black markets of Mexico City, to the home of a cartel hitman’s family doomed to live in the unglamorous aftermath of his crimes. Writing from both Mexico and the United States, Daniel Peña reflects on two childhood fears: demons and the death penalty. Or the answer to the question, “Do you ever really belong to yourself?” A question that serves as the looking glass through which Peña meditates on American citizenship and the kinds of people we are willing to disappear in the name of the American project.

How to Look Away conjures disquiet and longing beside clarity and hope as it offers a haunting account of the strange bond between two nations, this American moment, and the land upon which our bodies stand.

Inspiriert von Ursula K. Le Guins Das Wort für Welt ist Wald begreift dieses Buch Wasser als kosmologische Kraft, die Welten formt, ihnen widersteht und sie erhält. Es bringt Künstler·innen, Denker·innen und Aktivist·innen aus aller Welt zusammen, um fluide Körper zu erkunden – Flüsse, die Widerstand mit sich tragen, Ozeane, die Gemeinschaften beherbergen, Moore, die Erinnerungen bewahren. Aus indigenen, ökologischen und dekolonialen Perspektiven lassen die Beiträger·innen Wasser als Archiv, Verwandtschaft und lebendiges Territorium erscheinen – ein Medium der Trans- formation, des Widerstands und des Überlebens: So entsteht ein vielstimmiger Atlas fluider Welt- erzeugung für unsere planetarische Zeit. Susan Schuppli (Kanada / UK) befasst sich als Künstlerin und Forscherin mit Klima, Wasser und der materiellen Politik des Beweismittels. Karolin Tampere (Estland / Norwegen) erkundet als Kuratorin und Forscherin Moorland als lebendiges, widerständiges und aufnahmefähiges Ökosystem. Ailton Krenak (Amazonien / Brasilien) ist ein indigener Anführer, Philosoph und Aktivist, der den Amazonas als empfindungsfähige, vernetzte Welt begreift. Sara Ahmed (Indien / UK) ist Wissenschaftlerin, feministische Theoretikerin und Gründerin des Living Waters Museum. Hylozoic / Desires (Indien / UK) ist ein Künstlerduo. Himali Singh Soin und David Soin Tappeser setzen sich in poetischen Arbeiten mit mythischen Ökosystemen und Zeitverflechtungen auseinander. Nat Raha (UK) ist Lyrikerin und Wissenschaftlerin und schlägt eine Brücke zwischen trans-Poetik, radikaler Politik und Verwandtschaftsbeziehungen zwischen den Welten. Karan Shrestha (Nepal) ist ein indigener Künstler aus dem Himalaya, der sich mit Erinnerung, Landschaft und spiritueller Ökologie befasst.

The field-defining text for black geographies―now with a new foreword and afterword

The initial publication of Demonic Grounds in 2006 marked a watershed for the field of geography: revealing how human geographies are a result of racialized connections and black placemaking practices, this book opened the discipline to feminist, interdisciplinary, and black perspectives. Katherine McKittrick traces the geographies of black women across the diaspora, arguing that the spaces they inhabit are marked by legacies of violence and slavery while also being sites of unacknowledged political power. Making a forceful claim, she identifies rich opportunities within black geographies for social and cultural change and rebellion. With a new foreword by Simone Browne and comments from Sylvia Wynter on the original edition as an afterword, this twentieth-anniversary edition celebrates Demonic Grounds and its ongoing influence on twenty-first century geography.

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Black Internationalist Feminism examines how African American women writers affiliated themselves with the post-World War II Black Communist Left and developed a distinct strand of feminism. This vital yet largely overlooked feminist tradition built upon and critically retheorized the postwar Left's "nationalist internationalism," which connected the liberation of Blacks in the United States to the liberation of Third World nations and the worldwide proletariat. Black internationalist feminism critiques racist, heteronormative, and masculinist articulations of nationalism while maintaining the importance of national liberation movements for achieving Black women's social, political, and economic rights.

Cheryl Higashida shows how Claudia Jones, Lorraine Hansberry, Alice Childress, Rosa Guy, Audre Lorde, and Maya Angelou worked within and against established literary forms to demonstrate that nationalist internationalism was linked to struggles against heterosexism and patriarchy. Exploring a diverse range of plays, novels, essays, poetry, and reportage, Higashida illustrates how literature is a crucial lens for studying Black internationalist feminism because these authors were at the forefront of bringing the perspectives and problems of black women to light against their marginalization and silencing.

In examining writing by Black Left women from 1945–1995, Black Internationalist Feminism contributes to recent efforts to rehistoricize the Old Left, Civil Rights, Black Power, and second-wave Black women's movements.

“A perfect representation of Latino diversity” (The Washington Post), LatinoLand draws from hundreds of interviews and prodigious research to give us both a vibrant portrait and the little-known history of our largest and fastest-growing minority, in “a work of prophecy, sympathy, and courage” (Junot Díaz, Pulitzer Prize–winning author).

LatinoLand is an exceptional, all-encompassing overview of Hispanic America based on personal interviews, deep research, and Marie Arana’s life experience as a Latina. At present, Latinos comprise twenty percent of the US population, a number that is growing. By 2050, census reports project that one in every three Americans will claim Latino heritage.

But Latinos are not a monolith. They do not represent a single group. The largest groups are Mexicans, Puerto Ricans, Dominicans, Salvadorans, and Cubans. Each has a different cultural and political background. Puerto Ricans, for example, are US citizens, whereas some Mexican Americans never immigrated because the US-Mexico border shifted after the US invasion of 1848, incorporating what is now the entire southwest of the United States. Cubans came in two great waves: those escaping communism in the early years of Castro, many of whom were professionals and wealthy, and those permitted to leave in the Mariel boat lift twenty years later, representing some of the poorest Cubans, including prisoners.

As LatinoLand shows, Latinos were some of the earliest immigrants to what is now the US—some of them arriving in the 1500s. They are racially diverse—a random infusion of white, Black, indigenous, and Asian. Once overwhelmingly Catholic, they are becoming increasingly Protestant and Evangelical. They range from domestic workers and day laborers to successful artists, corporate CEOs, and US senators. Formerly solidly Democratic, they now vote Republican in growing numbers. They are as culturally varied as any immigrants from Europe or Asia.

Marie Arana draws on her own experience as the daughter of an American mother and Peruvian father who came to the US at age nine, straddling two worlds, as many Latinos do. “Thorough, accessible, and necessary” (Ms. magazine), LatinoLand unabashedly celebrates Latino resilience and character and shows us why we must understand the fastest-growing minority in America.

A striking book on the international operations of racism and the global meaning of Black Power

In his short life, the Guyanese intellectual Walter Rodney emerged as one of the leading thinkers and activists of the anticolonial revolution, leading movements in North America, South America, the African continent, and the Caribbean. In each locale, Rodney found himself a lightning rod for working class Black Power. His deportation catalyzed 20th century Jamaica's most significant rebellion, the 1968 Rodney riots, and his scholarship trained a generation how to think politics at an international scale. In 1980, shortly after founding of the Working People's Alliance in Guyana, the 38-year-old Rodney would be assassinated.
In this classic work published in the heady days of anti-colonial revolution, Groundings with My Brothers follows the global circulation of emancipatory ideas, from the black students of North America to the Rasta counter-culture of Jamaica and beyond. The book is striking in its simultaneous ability to survey the wide and heterogenous international context while remaining anchored in grassroots politics, as Rodney offers us first-hand accounts of mass movement organizing. Having inspired a generation of revolutionaries, this new edition will re-introduce the book to a new political landscape that it helped shape, with reflections from leading scholar-activists such as Carole Boyce Davies

There is a current revival of Black Consciousness, as political and student movements around the world – as well as academics and campaigners working in decolonization – reconfigure the continued struggle for socio-economic revolution. Yet the roots of Black Consciousness and its relation to other movements such as Black Lives Matter have only begun to be explored.

Black Consciousness has deep connections to the struggle against apartheid. The Black Consciousness Reader is an essential collection of history, culture, philosophy and meaning of Black Consciousness by some of the thinkers, artists and activists who developed it in order to finally bring revolution to South Africa. A contribution to the world’s Black cultural archive, it examines how the proper acknowledgement of Blackness brings a greater love, a broader sweep of heroes and a wider understanding of intellectual and political influences.

Although the legendary murdered activist Steve Biko is a strong figure within this history, the book documents many other significant international Black Consciousness personalities and focuses a predominantly African eye on Black Consciousness in politics, land, women, power, art, music and religion. Onkgopotse Tiro, Vuyelwa Mashalaba, Winnie Madikizela-Mandela, Assata Shakur, Marcus Garvey, Neville Alexander, Thomas Sankara, Malcolm X, Don Mattera, Keorapetse Kgositsile, W.E.B. DuBois, Walter Rodney, Mongane Wally Serote, Ready D and Zola are among the many bold minds included in this amalgam of facts, ideas and images.

“Dates doesn’t speak on his own authority. He takes us to the authority of God expressed in Scripture to demonstrate how the wrongful tearing apart of righteousness and justice within much of the church has also torn us apart.” ― Beth Moore, founder and president of Living Proof Ministries

Justice is God's Righteousness in Action

Reclaim what was always meant to be whole. Justice and righteousness are not opposing forces but inseparable pillars of God’s design. But often our minds divide them, even set them in opposition to one another.

In What Hath Justice to Do with Righteousness?, Rev. Dr. Charlie E. Dates provides a biblical and historical overview of the bond between these two pillars of the Christian faith that challenges our assumptions, renews our understanding, and invites us into a new movement of protest and prayer.

With biblical wisdom, theological reflection, and an honest critique of cultural blind spots, this book boldly declares that justice is God’s righteousness in action. True justice cannot exist apart from righteousness, and righteousness is hollow without a commitment to justice. God’s justice restores and reconciles. “When Jesus hung on a cross, God got justice, and we got righteousness.”

In What Hath Justice to Do with Righteousness? you will:

* Understand Justice Through a Biblical Lens: Explore how the Bible defines justice as an expression of God's character and His kingdom purpose.
* Resist Systemic Injustice on Biblical Grounds: Learn how Scripture equips believers to stand against oppression and advocate for equity in society.
* Persevere in God’s Truth: Receive spiritual guidance and motivation to remain steadfast in the pursuit of God’s justice.

Dates challenges assumptions, exposes divisions, and delivers a call to action for both protest and prayer. Prepare to be called, inspired, and equipped to resist systemic injustice on biblical grounds and embody both justice and righteousness in every step you take. Are you ready to unite what the world seeks to divide?

Hijacking Equity and the Fight for Justice is a field guide for truth-teller and freedom-builders standing in the fire. In a political moment where "equity" has been rebranded as a threat, Dr. Arelia Johnson exposes how language itself has been weaponized. With clarity and conviction, Johnson calls for a new framework: Distributive Justice, an appraoch that refuses neutrality, demands accountability, and rebuilds power where it was stolen.

This book is an essential read for anti-racist, social justice practitioners, leaders, educators, teachers, or anyone interested in the fight for justice.

On the morning of October 7, 2023, Gaza erupted. 

After sixteen years of Israeli blockade, Hamas breached the wall that had cut it off from the world to attack Israel. In the hours that followed, the Israeli army launched an assault on Gaza to "annihilate" Hamas. Since then, the death toll has reached tens of thousands. And tomorrow, nothing will remain of Gaza as we knew it.

Can one be nostalgic for what was unbearable? Guillaume Lavallée takes us with him to the heart of Gaza, a place where life was lived on borrowed time, a precarious existence, prodigiously human but forever bound to a conflict that had become the lifeblood of its children. It is to his own mother, whose memory is fading irrevocably, that he recounts, as well as to us, what Gaza was like, a place where the earth, the sky, and the sea had closed in, evoking the fire that engulfed it, but also the stubborn fire of hope that, just yesterday, refused to die.

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.

This enlightening study employs the tools of archaeology to uncover a new historical perspective on the Underground Railroad. Unlike previous histories of the Underground Railroad, which have focused on frightened fugitive slaves and their benevolent abolitionist accomplices, Cheryl LaRoche focuses instead on free African American communities, the crucial help they provided to individuals fleeing slavery, and the terrain where those flights to freedom occurred.

 
This study foregrounds several small, rural hamlets on the treacherous southern edge of the free North in Illinois, Indiana, and Ohio. LaRoche demonstrates how landscape features such as waterways, iron forges, and caves played a key role in the conduct and effectiveness of the Underground Railroad. Rich in oral histories, maps, memoirs, and archaeological investigations, this examination of the "geography of resistance" tells the new powerful and inspiring story of African Americans ensuring their own liberation in the midst of oppression.

Out of the Great Dismal Swamp, a huge morass of swampland straddling the Virginia and North Carolina eastern seaboard, there emerged a distinct culture of enslaved insurgency and fugitive subversion. Maroons who fled enslavement and resettled in wilderness spaces utilized the deep interior swamps to establish permanent, multigenerational autonomous communities. Historian Kathryn Benjamin Golden reveals for the first time the role of Black women in these maroon communities and locates them in the forests, swamps, and records where they have previously evaded detection and attention.

This Insurgent Ground centers the Black women who aided, supported, led, and nurtured maroon movements in the Great Dismal Swamp as they collaborated with enslaved people in rebellion. Throughout the region, Black women resisted the injustices of reproductive violence, sexual assault, and desecrated motherhoods. Acting as agents of counterintelligence, participants in defensive violence and militant strategy, and mothers and providers of alternative autonomous communities, these women dared to redirect and repossess their energies and their bodies in absolute defiance of the very economic workings of slavery and in refusal of borders, bondage, confinement, and capture.

In the wake of Hurricane Katrina and the subsequent mass displacement of black neighborhoods in New Orleans, black queer performers redefined notions of belonging throughout the city. These unlikely figures, such as artists Big Freedia and Vockah Redu, played a significant role in calling the displaced back home and serving as beacons of hope. In Raising the Bottom, Alix Chapman engages in performance ethnography, taking to the stage while writing about the lives of these bounce artists and their extended community. He theorizes an epistemology of the bottom—a way of knowing, praxis, and aesthetic—which contests hierarchies of value that place black and queer bodies at the lowest rungs of the social ladder. By engaging in this bottom episteme, bounce performers leverage pleasure and coalition to transform collectives not meant to survive crisis and disaster. Raising the Bottom shows how black queer artists address, remix, and redirect stereotypes to amplify community power, pleasure, and solidarity.

The Borders of America examines the tension between human migration and the diverse formations of border control and immigration and asylum policy that have arisen across the Americas since the start of the twenty-first century. The collection develops a single analytical framework that is hemispheric in scope, encompassing the United States, Canada, the Caribbean, and the full extent of Latin America. The contributors offer the concept of a “border regime” as an epistemological and methodological approach that comprehends borders not merely as physical demarcations between state territories and jurisdictions but rather as expansive, uneven, and heterogeneous spaces of constant encounter, exchange, dispute, tension, conflict, and contestation. Presenting detailed empirical research into contemporary intra-regional and transcontinental mobilities across the hemisphere, The Borders of America scrutinizes an array of critical nodes in the larger configuration of the trans-American border regime.

Contributors. Soledad Álvarez Velasco, Tanya Basok, Janneth Clavijo, Nicholas De Genova, Gustavo Dias, Eduardo Domenech, Roberto Dufraix-Tapia, Jonathan Echeverri Zuluaga, Valentina Glockner Fagetti, Luin Goldring, Patricia Landolt, Carolina Moulin, Margarita Luz Núñez Chaim, Juan Ordóñez, Daniel Quinteros, Romina Ramos, Martha Rojas-Wiesner, Fabio Santos, Amarela Varela-Huerta, and Laura Velasco Ortiz

Framed by brilliant readings of Gilles Deleuze and Félix Guattari, Gabriel Tarde, and Mikhail Bakhtin, Maurizio Lazzarato’s Revolutions of Capitalism charts a new theory of contemporary capitalism and the politics against it. Originally published in French in 2004, this newly translated work sees capitalism as driven, not only by labor or value, but by the capture of cooperation and by the taming of possibles. Lazzarato theorizes how contemporary capitalism depends on noo-politics, or the “action of brains at a distance on other brains,” which seeks to control memory and attention and to trap the proliferation of possibles. Against this, Lazzarato reveals how current social movements attack established institutions and their vision of a single possible world to liberate the creation and actualization of a multiplicity of possible worlds.

On April 21, 1966, tens of thousands of Jamaicans exuberantly greeted Ethiopia’s Emperor Haile Selassie I in Kingston, Jamaica. The emperor came to express gratitude for the peoples’ support during the Italo-Ethiopian War and bolster the ongoing struggle for liberation in Rhodesia. This state visit repositioned Rastafari in Jamaican society and ignited widespread cultural, social, and political transformations across the Caribbean. Enter the Lion assembles a vital archive of this landmark event, gathering British colonial records, newspaper reportage from the Caribbean and Ethiopia, the official records of the Ethiopian Ministry of Information, and oral history. The authors paint an illuminating picture of the diverse political interests at play, exploring how the visit reshaped the Rastafari movement, Jamaican society, the wider Caribbean, and their Pan-African connections.

Toward Border Abolition is an interdisciplinary exploration of border abolition that brings together scholars of international migration, border studies, and law who historicize the current border regime, critique the violence of border policing, and consider alternatives. The contributors explore the ways that migrants practice objective border abolitionism by circumventing the sociopolitical order imposed by nation-states. They illustrate how various methods of migrating, from seeking asylum to “unauthorized” border crossing, all enact a fundamentally human freedom of movement that precedes state border control as it exists today. Ultimately, Toward Border Abolition questions the assumed legitimacy of borders, nation-states, and immigration law while simultaneously showing how migrants’ transgression of borders opens new vistas for remaking the world.

The worship of Yoruba deities known as oriṣa is commonly understood as an indigenous African religion, but Ayodeji Ogunnaike argues that these traditions initially differed from the modern Western concept of religion. In Forms of Worship, Ogunnaike analyzes how the configuration of oriṣa worship has changed across the Yoruba diaspora and homeland. As the meaning of the Yoruba word ẹsin, usually translated as “religion,” is closer to “form of worship,” he examines how reorienting understandings of oriṣa traditions as multiple forms of worship changes how religious identity, practice, and dynamics can be understood in contemporary and historical perspectives. By developing indigenous models for religious phenomena, Ogunnaike accounts for Yoruba cultural dynamics, including the high degree of religious harmony, syncretism, and interaction prevalent both in Nigeria and Brazil. Furthermore, he tracks the subtle and largely unperceived shift in oriṣa worship toward a more modern, closed, and rigid conception of religion and its resulting complications. Forms of Worship demonstrates how the advent of Western religious rigidity regarding practice and identity has led to rising religious tensions and fragmentation.

Ricardo A. Bracho is a queer Chicano Marxist playwright from Los Angeles whose theatrical works dramatize the lives of gay Black and Brown partisans of anti-capitalism and decolonization. Characterized by their playful use of theory, Bracho’s plays utilize the stage as a place for characters to debate questions of sexual and political liberation. Though Bracho’s work has been breaking ground within the experimental Latinx theater and arts community since the 1990s, his plays have not been widely accessible beyond their staging. Driven by passion—for politics, for the dancefloor, for dispossessed bodies, communities, and lands—Bracho’s award-winning plays express a polyphony of outlaw voices and contemporary dramas. With a foreword by Bracho’s teacher and iconic Chicana writer Cherríe Moraga, an afterword by Juana Maria Rodriguez, as well as critical notes and an introduction by editors Jennifer Ponce de León, Richard T. Rodriguez, and Randall Williams, Puto makes Bracho’s key works available to a broader public for the first time, bringing Bracho’s frank, transgressive, and revolutionary work to the forefront just when the world needs it most.

Moving Stones explores the extraordinary life and work of Edmonia Lewis, the Black and Ojibwe sculptor who rose to international fame in the nineteenth century. Blending biography, history, and theory, Jennifer DeVere Brody approaches Lewis’s legacy through a Black feminist and queer lens, illuminating how her sculptures and self-fashioning challenged constraints of her time. Living much of her life in Rome as a free Afro-Native woman, Lewis used neoclassical forms to carve out a life in art. Brody considers how Lewis’s works were viewed historically and how they resonate with postmodern artists, engaging themes of race, materiality, sexuality, and embodiment. Rethinking one of the most important sculptors of her era, Moving Stones shows how Lewis’s art continues to inspire contemporary artists and scholars today.

Roshanak Kheshti opens her book with a line from one of Zora Neale Hurston’s earliest stories: “we see with the skin.” From this brief but potent line, Kheshti examines how Hurston’s understanding of Black skin as both seen and seeing offers radical insight into racialized perception and Black consciousness. Kheshti follows Hurston’s travels across the back woods of Florida, Georgia, Alabama, and Louisiana as a filmmaker and sensory ethnographer of the African diasporic spiritual practice of hoodoo. Through her travels, Hurston encountered a sensibility that could animate the object status of being colored with the power of a return gaze. Kheshti considers both how Hurston poetically exploited the synesthetic logic at the heart of race thinking—being colored—and how her embodied performance ethnography catalogued an outside to that logic. We See with the Skin is an original mapping of Hurston’s synesthetic theory and its broader implications for understanding minoritarian perception and thought.

According to Islamic tradition, God has at least ninety-nine names. In Ninety-Nine, Amira Mittermaier presents ninety-nine short chapters based on her fieldwork and interviews with over one hundred Egyptians about who God is to them. In Egypt’s turbulent twenty-first century—the Egyptian uprising, a military coup, a pandemic, a climate crisis, wars across the region—God is talked about endlessly yet remains elusive. Ninety-Nine follows Allah into different spaces and conversations without ever claiming to get the full picture. We meet a Cairo beggar, an enigmatic dervish, a queer agnostic, and a Salafi housewife. We meet a depressed God, a cute God, a God who has stopped caring, a loving God, and a God who is a bully. We learn about divine interventions, big and small, and about daily struggles, even fights, with God. An intimate mosaic of Allah, Ninety-Nine celebrates the multiplicity inherent to the Islamic tradition and offers insight into how present-day Muslims grapple with big theological questions amidst their busy lives.

Meditative and theoretical, Black Undertow reorients the thinking of blackness away from the Atlantic to the African shorelines of the Indian Ocean, places where queerness and black life frequently brush up against one another. Hugo ka Canham listens for what he names the buzz of the undertow, the traces of African ancestors who linger in water, sand, coastal forts, corals, ritual practices, and unruly imaginations along the shore. In tracking these elusive figures, he develops an approach that honors a queer right to opacity. Canham reconstitutes the siloed disciplinarity that imagines African studies, Black studies, Queer African studies, and Queer studies as necessarily different. When read as coconstitutive instead, Canham demonstrates that they better allow for explicating local life, history, poetics, and theory. In so doing, he forges methods of studying black life that think beyond the limits of traditional, textual archives.

In Flight Lines, Elleza Kelley argues that African American art and writing make visible the unmappable dimensions of black space, not simply by depicting black worlds but by registering how black spatial praxis takes form under conditions of racial enclosure. Reading across literature and visual art, from W. E. B. Du Bois and Zora Neale Hurston to Faith Ringgold, Romare Bearden, and Gwendolyn Brooks, Kelley tracks spatial knowledge across media and contends that where mediums meet, black aesthetic form emerges as a crucial site for conceptualizing black space in the United States. Moving from Southern landscapes shaped by racialized property to the postmigration geographies of Harlem and Chicago, Flight Lines follows fences, railroads, blocks, apartments, and rooftops as sites where enclosure is contested, improvised on, and transformed. Proposing that black space and black form are mutually constitutive, Kelley shows how black aesthetics illuminate the racial operations of enclosure while preserving alternative ways of inhabiting, sensing, and remaking racialized worlds.