Binding these essays together is Hong's theory of "minor feelings." As the daughter of Korean immigrants, Cathy Park Hong grew up steeped in shame, suspicion, and melancholy. She would later understand that these "minor feelings" occur when American optimism contradicts your own reality—when you believe the lies you're told about your own racial identity.Hong uses her own story as a portal into a deeper examination of racial consciousness in America today. This book traces her relationship to the English language, to shame and depression, to poetry and artmaking, and to family and female friendship in a search to both uncover and speak the truth.

    congressman John Lewis, linking his life to the quest for justice in America from the 1950s to the present--from the Pulitzer Prize-winning author of The Soul of America John Lewis, who at age twenty-five marched in Selma, Alabama, and was beaten on the Edmund Pettus Bridge, is a visionary and a man of faith. Drawing on decades of wide-ranging interviews with Lewis and deep research into the history of the civil rights movement, Jon Meacham writes of how this great-grandson of a slave and a son of an Alabama tenant farmer was inspired by the Bible and his teachers in nonviolence, Reverend James Lawson and Martin Luther King, Jr., to put his life on the line in the service of what Abraham Lincoln called "the better angels of our nature." A believer in hope above all else, Lewis learned from a young age that nonviolence was not only a tactic but a philosophy, a biblical imperative, and a transforming reality. At the age of four, Lewis, ambitious to become a minister, practiced by preaching to his family's chickens. When his mother cooked one of the chickens, the boy refused to eat it--his first act, he wryly recalled, of nonviolent protest. Integral to Lewis's commitment to bettering the nation was his faith in humanity and in God--and an unshakable belief in the power of hope.Meacham calls Lewis "as important to the founding of a modern and multiethnic twentieth- and twenty-first-century America as Thomas Jefferson and James Madison and Samuel Adams were to the initial creation of the nation-state in the eighteenth century. He did what he did--risking limb and life to bear witness for the powerless in the face of the powerful--not in spite of America, but because of America, and not in spite of religion, but because of religion." In many ways Lewis made his vision a reality, and his example offers Americans today a map for social and political change.

    Barnett was only a law student when she came across the case that would change her life forever--that of Sharanda Jones, single mother, business owner and, like Brittany, black daughter of the rural South. A victim of America's ruthless and devastating war on drugs, Sharanda had been torn from the arms of her young daughter and was serving a life sentence without parole--all for a first-time drug offense. In Sharanda, Brittany saw haunting echoes of own life, both as the daughter of a formerly incarcerated mother and the one-time girlfriend of an abusive drug dealer. As she studied Sharanda's case, a system slowly came into focus: one where widespread racial injustice forms the core of our country's addiction to incarceration. Moved by Sharanda's plight, Brittany began to work towards her freedom.This had never been the plan. Bright and ambitious, Brittany was already a successful accountant with her sights set on a high-powered future in corporate law. But Sharanda's case opened the door to a harrowing journey through the criminal justice system, in which people could be locked up for life under misguided appeals for law and order. Driven by the realization that her clients' fates could have easily been her own, Brittany soon found herself on a quest to unlock the human potential of those our society has forgotten how to see. Living a double life, she moved billion dollar corporate deals by day, and by night worked pro bono to free Sharanda and others in near-impossible legal battles. Ultimately, her journey transformed her understanding of injustice in the courts, of genius languishing behind bars, and the very definition of freedom itself. A Knock at Midnight is Brittany's riveting, inspirational memoir, at once a coming-of-age story and a powerful evocation of what it takes to bring hope and justice to a system built to resist both at every turn.

    In late August 1619, a ship arrived in the British colony of Virginia bearing a cargo of twenty to thirty enslaved people from Africa. Their arrival led to the barbaric and unprecedented system of American chattel slavery that would last for the next 250 years. This is sometimes referred to as the country’s original sin, but it is more than that: It is the source of so much that still defines the United States. The 1619 Project: A New Origin Story builds on The New York Times Magazine’s award-winning “1619 Project,” which reframed our understanding of American history by placing slavery and its continuing legacy at the center of our national narrative. This book substantially expands on the original "1619 Project, "weaving together eighteen essays that explore the legacy of slavery in present-day America with thirty-six poems and works of fiction that illuminate key moments of oppression, struggle, and resistance. The essays show how the inheritance of 1619 reaches into every part of contemporary American society, from politics, music, diet, traffic, and citizenship to capitalism, religion, and our democracy itself. This legacy can be seen in the way we tell stories, the way we teach our children, and the way we remember. Together, the elements of the book reveal a new origin story for the United States, one that helps explain not only the persistence of anti-Black racism and inequality in American life today, but also the roots of what makes the country unique. The book also features an elaboration of the original project’s Pulitzer Prize–winning lead essay by Nikole Hannah-Jones on how the struggles of Black Americans have expanded democracy for all Americans, as well as two original pieces from Hannah-Jones, one of which makes a case for reparative solutions to this legacy of injustice.

    Lisa Marie Cacho forcefully argues that the demands for personhood for those who, in the eyes of society, have little value, depend on capitalist and heteropatriarchal measures of worth.With poignant case studies, Cacho illustrates that our very understanding of personhood is premised upon the unchallenged devaluation of criminalized populations of color. Hence, the reliance of rights-based politics on notions of who is and is not a deserving member of society inadvertently replicates the logic that creates and normalizes states of social and literal death. Her understanding of inalienable rights and personhood provides us the much-needed comparative analytical and ethical tools to understand the racialized and nationalized tensions between racial groups. Driven by a radical, relentless critique, Social Death challenges us to imagine a heretofore "unthinkable" politics and ethics that do not rest on neoliberal arguments about worth, but rather emerge from the insurgent experiences of those negated persons who do not live by the norms that determine the productive, patriotic, law abiding, and family-oriented subject.

    Steele’s conclusions shed new light on a host of American social phenomena, from the racial and gender gaps in standardized test scores to the belief in the superior athletic prowess of black men. Steele explicates the dilemmas that arise in every American’s life around issues of identity, from the white student whose grades drop steadily in his African American Studies class to the female engineering students deciding whether or not to attend predominantly male professional conferences. Whistling Vivaldi offers insight into how we form our senses of identity and ultimately lays out a plan for mitigating the negative effects of “stereotype threat” and reshaping American identities.

    For Patrisse, the most vulnerable people in the country are Black people. Deliberately and ruthlessly targeted by a criminal justice system serving a white privilege agenda, Black people are subjected to unjustifiable racial profiling and police brutality. In 2013, when Trayvon Martin’s killer went free, Patrisse’s outrage led her to co-found Black Lives Matter with Alicia Garza and Opal Tometi.Condemned as terrorists and as a threat to America, these loving women founded a hashtag that birthed the movement to demand accountability from the authorities who continually turn a blind eye to the injustices inflicted upon people of Black and Brown skin. Championing human rights in the face of violent racism, Patrisse is a survivor. She transformed her personal pain into political power, giving voice to a people suffering in equality and a movement fueled by her strength and love to tell the country—and the world—that Black Lives Matter.When They Call You a Terrorist is Patrisse Khan-Cullors and asha bandele’s reflection on humanity. It is an empowering account of survival, strength and resilience and a call to action to change the culture that declares innocent Black life expendable.

    Mainstream feminists rarely talk about meeting basic needs as a feminist issue, argues Mikki Kendall, but food insecurity, access to quality education, safe neighborhoods, a living wage, and medical care are all feminist issues. All too often, however, the focus is not on basic survival for the many, but on increasing privilege for the few. That feminists refuse to prioritize these issues has only exacerbated the age-old problem of both internecine discord and women who rebuff at carrying the title. Moreover, prominent white feminists broadly suffer from their own myopia with regard to how things like race, class, sexual orientation, and ability intersect with gender. How can we stand in solidarity as a movement, Kendall asks, when there is the distinct likelihood that some women are oppressing others?

    The promise of escape draws people from all backgrounds to speculative fiction, but when people of color seek passageways into the fantastic, the doors are often barred. This problem lies not only with children’s publishing, but also with the television and film executives tasked with adapting these stories into a visual world. When characters of color do appear, they are often marginalized or subjected to violence, reinforcing for audiences that not all lives matter. The Dark Fantastic is an engaging and provocative exploration of race in popular youth and young adult speculative fiction. Grounded in her experiences as YA novelist, fanfiction writer, and scholar of education, Thomas considers four black girl protagonists from some of the most popular stories of the early 21st century: Bonnie Bennett from the CW’s The Vampire Diaries, Rue from Suzanne Collins’s The Hunger Games, Gwen from the BBC’s Merlin, and Angelina Johnson from J.K. Rowling’s Harry Potter. Analyzing their narratives and audience reactions to them reveals how these characters mirror the violence against black and brown people in our own world. In response, Thomas uncovers and builds upon a tradition of fantasy and radical imagination in Black feminism and Afrofuturism to reveal new possibilities. Through fanfiction and other modes of counter-storytelling, young people of color have reinvisioned fantastic worlds that reflect their own experiences, their own lives. As Thomas powerfully asserts, “we dark girls deserve more, because we are more.”

    George Jackson died on August 21, 1971, at the hands of San Quentin prison guards during an alleged escape attempt. At eighteen, George Jackson was convicted of stealing seventy dollars from a gas station and was sentenced from one year to life. He was to spent the rest of his life -- eleven years-- in the California prison system, seven in solitary confinement. In prison he read widely and transformed himself into an activist and political theoretician who defined himself as a revolutionary.

    We need to belong to groups. In many parts of the world, the group identities that matter most - the ones that people will kill and die for - are ethnic, religious, sectarian, or clan-based. But because America tends to see the world in terms of nation-states engaged in great ideological battles - Capitalism vs. Communism, Democracy vs. Authoritarianism, the "Free World" vs. the "Axis of Evil" - we are often spectacularly blind to the power of tribal politics. Time and again this blindness has undermined American foreign policy.In the Vietnam War, viewing the conflict through Cold War blinders, we never saw that most of Vietnam's "capitalists" were members of the hated Chinese minority. Every pro-free-market move we made helped turn the Vietnamese people against us. In Iraq, we were stunningly dismissive of the hatred between that country's Sunnis and Shias. If we want to get our foreign policy right - so as to not be perpetually caught off guard and fighting unwinnable wars - the United States has to come to grips with political tribalism abroad.Just as Washington's foreign policy establishment has been blind to the power of tribal politics outside the country, so too have American political elites been oblivious to the group identities that matter most to ordinary Americans - and that are tearing the United States apart. As the stunning rise of Donald Trump laid bare, identity politics have seized both the American left and right in an especially dangerous, racially inflected way. In America today, every group feels threatened: whites and blacks, Latinos and Asians, men and women, liberals and conservatives, and so on. There is a pervasive sense of collective persecution and discrimination. On the left, this has given rise to increasingly radical and exclusionary rhetoric of privilege and cultural appropriation. On the right, it has fueled a disturbing rise in xenophobia and white nationalism.In characteristically persuasive style, Amy Chua argues that America must rediscover a national identity that transcends our political tribes. Enough false slogans of unity, which are just another form of divisiveness. It is time for a more difficult unity that acknowledges the reality of group differences and fights the deep inequities that divide us.

    . . when it comes to the legacy of this country's war on drugs, we should all share his outrage." --The New York Times Book Review From one of the world's foremost experts on the subject, a powerful argument that the greatest damage from drugs flows from their being illegal, and a hopeful reckoning with the possibility of their use as part of a responsible and happy lifeDr. Carl L. Hart, Ziff Professor at Columbia University and former chair of the Department of Psychology, is one of the world's preeminent experts on the effects of so-called recreational drugs on the human mind and body. Dr. Hart is open about the fact that he uses drugs himself, in a happy balance with the rest of his full and productive life as a colleague, husband, father, and friend. In Drug Use for Grown-Ups, he draws on decades of research and his own personal experience to argue definitively that the criminalization and demonization of drug use--not drugs themselves--have been a tremendous scourge on America, not least in reinforcing this country's enduring structural racism.Dr. Hart did not always have this view. He came of age in one of Miami's most troubled neighborhoods at a time when many ills were being laid at the door of crack cocaine. His initial work as a researcher was aimed at proving that drug use caused bad outcomes. But one problem kept cropping up: the evidence from his research did not support his hypothesis. From inside the massively well-funded research arm of the American war on drugs, he saw how the facts did not support the ideology. The truth was dismissed and distorted in order to keep fear and outrage stoked, the funds rolling in, and Black and brown bodies behind bars.Drug Use for Grown-Ups will be controversial, to be sure: the propaganda war, Dr. Hart argues, has been tremendously effective. Imagine if the only subject of any discussion about driving automobiles was fatal car crashes. Drug Use for Grown-Ups offers a radically different vision: when used responsibly, drugs can enrich and enhance our lives. We have a long way to go, but the vital conversation this book will generate is an extraordinarily important step.

    Modonna Harris and her teenage daughter Brianna in Chicago often have no food but spoiled milk on weekends. After two decades of brilliant research on American poverty, Kathryn Edin noticed something she hadn’t seen since the mid-1990s — households surviving on virtually no income. Edin teamed with Luke Shaefer, an expert on calculating incomes of the poor, to discover that the number of American families living on $2.00 per person, per day, has skyrocketed to 1.5 million American households, including about 3 million children. Where do these families live? How did they get so desperately poor? Edin has procured rich — and truthful — interviews. Through the book’s many compelling profiles, moving and startling answers emerge. The authors illuminate a troubling trend: a low-wage labor market that increasingly fails to deliver a living wage, and a growing but hidden landscape of survival strategies among America’s extreme poor. More than a powerful exposé, $2.00 a Day delivers new evidence and new ideas to our national debate on income inequality.

    citizen, using it as a starting point for her exploration of the rights, liberties, and protections that are traditionally associated with American citizenship. Tapping into history, politics, and literature, she elucidates how accidents of birth--such as national origin, race, and gender--that once determined the boundaries of Americanness still their shadows today.

    This 1999 revised work includes material that builds on issues and concerns raised in the first edition: Native Hawaiian student organizing at the University of Hawai'i; the master plan of the Native Hawaiian self-governing organization Ka Lahui Hawai'i and its platform on the four political arenas of sovereignty; the 1989 Hawai'i declaration of the Hawai'i ecumenical coalition on tourism; and a typology on racism and imperialism. Brief introductions to each of the previously published essays brings them up to date and situates them in the current Native Hawaiian rights discussion.