Here is Welles’s prodigious childhood; his youth in New York, with its fraught partnership with John Houseman and the groundbreaking triumph of his all-black Macbeth; the pioneering radio work that culminated in the notorious 1938 broadcast of War of the Worlds; and finally, his work in Hollywood, including an authoritative account of the making of Citizen Kane. Rich in detail and insight, this is far and away the definitive look at Orson Welles—a figure even more extraordinary than the myths that have surrounded him.

    Dawn, tall and studious; her sister, Kim, younger by three years and headstrong; and her best friend, Debra, already prom-queen pretty by third grade. They bonded as they roamed the concrete landscape of Bronzeville, a historic neighborhood on Chicago’s South Side, the destination of hundreds of thousands of Black folks who fled the ravages of the Jim Crow South. These third-generation daughters of the Great Migration come of age in the 1970s, in the warm glow of the recent civil rights movement. It has offered them a promise that they will have more opportunities, rights, and freedoms than any generation of Black Americans in history. But the girls have much more immediate concerns: hiding under the dining room table and eavesdropping on grown folks’ business; collecting secret treasures; and daydreaming about their futures. And then fate intervenes, sending them careening in wildly different directions. There’s heartbreak, loss, displacement, and even murder. Three Girls from Bronzeville is a memoir that chronicles Dawn’s attempt to find answers. It’s a celebration of sisterhood, a testimony to the unique struggles of Black women, and a tour-de-force about the complex interplay of race, class, and opportunity, and how those forces shape our lives and our capacity for resilience and redemption.

    The essays in this collection, which include her last writings and span the length of her extraordinary career, reveal Jordan as an incisive analyst of the personal and public costs of remaining committed to the ideal and practice of democracy. Willing to venture into the most painful contradictions of American culture and politics, Jordan comes back with lyrical honesty, wit, and wide-ranging intelligence in these accounts of her reckoning with life as a teacher, poet, activist, and citizen.

    Illustrated throughout with behind-the-scenes photos.

    Taking us inside the New Orleans slave market, the largest in the nation, where 100,000 men, women, and children were packaged, priced, and sold, Walter Johnson transforms the statistics of this chilling trade into the human drama of traders, buyers, and slaves, negotiating sales that would alter the life of each. What emerges is not only the brutal economics of trading but the vast and surprising interdependencies among the actors involved.Using recently discovered court records, slaveholders' letters, nineteenth-century narratives of former slaves, and the financial documentation of the trade itself, Johnson reveals the tenuous shifts of power that occurred in the market's slave coffles and showrooms. Traders packaged their slaves by "feeding them up," dressing them well, and oiling their bodies, but they ultimately relied on the slaves to play their part as valuable commodities. Slave buyers stripped the slaves and questioned their pasts, seeking more honest answers than they could get from the traders. In turn, these examinations provided information that the slaves could utilize, sometimes even shaping a sale to their own advantage.Johnson depicts the subtle interrelation of capitalism, paternalism, class consciousness, racism, and resistance in the slave market, to help us understand the centrality of the "peculiar institution" in the lives of slaves and slaveholders alike. His pioneering history is in no small measure the story of antebellum slavery.

    Audacious, cunning, and razor-sharp, How to Be Black exposes the mass-media’s insidiously racist, monochromatic portrayal of black culture’s richness and variety. Fans of Stuff White People Like, This Week in Blackness, and Ending Racism in About an Hour will be captivated, uplifted, incensed, and inspired by this hilarious and powerful attack on America’s blacklisting of black culture: Baratunde Thurston’s How to Be Black.

    Jackson's letters make palpable the intense feelings of anger and rebellion that filled black men in America's prisons in the 1960s. But even removed from the social and political firestorms of the 1960s, Jackson's story still resonates for its portrait of a man taking a stand even while locked down.

    In his groundbreaking book, Disintegration, Pulitzer-Prize winning columnist Eugene Robinson argues that over decades of desegregation, affirmative action, and immigration, the concept of Black America has shattered. Instead of one black America, now there are four:• a Mainstream middle-class majority with a full ownership stake in American society;• a large, Abandoned minority with less hope of escaping poverty and dysfunction than at any time since Reconstruction’s crushing end; • a small Transcendent elite with such enormous wealth, power, and influence that even white folks have to genuflect; • and two newly Emergent groups—individuals of mixed-race heritage and communities of recent black immigrants—that make us wonder what “black” is even supposed to mean.Robinson shows that the four black Americas are increasingly distinct, separated by demography, geography, and psychology. They have different profiles, different mindsets, different hopes, fears, and dreams. What’s more, these groups have become so distinct that they view each other with mistrust and apprehension. And yet all are reluctant to acknowledge division. Disintegration offers a new paradigm for understanding race in America, with implications both hopeful and dispiriting. It shines necessary light on debates about affirmative action, racial identity, and the ultimate question of whether the black community will endure.

    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.

    He was fortunate to have been taught to read by his slave owner mistress, and he would go on to become one of the major literary figures of his time. His very existence gave the lie to slave owners: with dignity and great intelligence he bore witness to the brutality of slavery.Initially mentored by William Lloyd Garrison, Douglass spoke widely, using his own story to condemn slavery. By the Civil War, Douglass had become the most famed and widely travelled orator in the nation. In his unique and eloquent voice, written and spoken, Douglass was a fierce critic of the United States as well as a radical patriot. After the war he sometimes argued politically with younger African Americans, but he never forsook either the Republican party or the cause of black civil and political rights.In this biography, David Blight has drawn on new information held in a private collection that few other historian have consulted, as well as recently discovered issues of Douglass’s newspapers.

    She described how women remained marginalized by the patriarchal culture of Black Power and the ways in which a genuine female subjectivity was blocked by the traditional myths of black womanhood. In 1990 the author added a new introduction examining the debate the book had sparked between intellectuals and political leaders; an extensive bibliography of contemporary black feminist studies was also added. Black Macho raised issues and arguments that framed the terms of current feminist and black theory and continues to be relevant today.

    From the financial crisis to rising student debt to collapsing public infrastructure, she found a common root problem: racism. But not just in the most obvious indignities for people of color. Racism has costs for white people, too. It is the common denominator of our most vexing public problems, the core dysfunction of our democracy and constitutive of the spiritual and moral crises that grip us all. But how did this happen? And is there a way out?McGhee embarks on a deeply personal journey across the country from Maine to Mississippi to California, tallying what we lose when we buy into the zero-sum paradigm--the idea that progress for some of us must come at the expense of others. Along the way, she meets white people who confide in her about losing their homes, their dreams, and their shot at better jobs to the toxic mix of American racism and greed. This is the story of how public goods in this country--from parks and pools to functioning schools--have become private luxuries; of how unions collapsed, wages stagnated, and inequality increased; and of how this country, unique among the world's advanced economies, has thwarted universal healthcare.But in unlikely places of worship and work, McGhee finds proof of what she calls the Solidarity Dividend: gains that come when people come together across race, to accomplish what we simply can't do on our own.McGhee marshals economic and sociological research to paint a story of racism's costs, but at the heart of the book are the humble stories of people yearning to be part of a better America, including white supremacy's collateral victims: white people themselves. With startling empathy, this heartfelt message from a Black woman to a multiracial America leaves us with a new vision for a future in which we finally realize that life can be more than a zero-sum game.

    From the sci-fi literature of Samuel Delany, Octavia Butler, and N. K. Jemisin to the musical cosmos of Sun Ra, George Clinton, and the Black Eyed Peas’ will.i.am, to the visual and multimedia artists inspired by African Dogon myths and Egyptian deities, the book’s topics range from the “alien” experience of blacks in America to the “wake up” cry that peppers sci-fi literature, sermons, and activism. With a twofold aim to entertain and enlighten, Afrofuturists strive to break down racial, ethnic, and social limitations to empower and free individuals to be themselves.

    He started out as an actor (he debuted on the stage in his sixth-grade production of Finian’s Rainbow); he watched actors work (he went to the theater every week from the age of thirteen and saw every important show on, or off, Broadway for the next decade); he studied acting, starting at sixteen, with Stella Adler (his work with her became the foundation for all he would ever do as an actor and a director).Now, in his new book, Who the Hell’s in It, Bogdanovich draws upon a lifetime of experience, observation and understanding of the art to write about the actors he came to know along the way; actors he admired from afar; actors he worked with, directed, befriended. Among them: Lauren Bacall, Humphrey Bogart, James Cagney, John Cassavetes, Charlie Chaplin, Montgomery Clift, Marlene Dietrich, Henry Fonda, Ben Gazzara, Audrey Hepburn, Boris Karloff, Dean Martin, Marilyn Monroe, River Phoenix, Sidney Poitier, Frank Sinatra, and James Stewart.Bogdanovich captures—in their words and his—their work, their individual styles, what made them who they were, what gave them their appeal and why they’ve continued to be America’s iconic actors.On Lillian Gish: “the first virgin hearth goddess of the screen . . . a valiant and courageous symbol of fortitude and love through all distress.” On Marlon Brando: “He challenged himself never to be the same from picture to picture, refusing to become the kind of film star the studio system had invented and thrived upon—the recognizable human commodity each new film was built around . . . The funny thing is that Brando’s charismatic screen persona was vividly apparent despite the multiplicity of his guises . . . Brando always remains recognizable, a star-actor in spite of himself. ” Jerry Lewis to Bogdanovich on the first laugh Lewis ever got onstage: “I was five years old. My mom and dad had a tux made—I worked in the borscht circuit with them—and I came out and I sang, ‘Brother, Can You Spare a Dime?’ the big hit at the time . . . It was 1931, and I stopped the show—naturally—a five-year-old in a tuxedo is not going to stop the show? And I took a bow and my foot slipped and hit one of the floodlights and it exploded and the smoke and the sound scared me so I started to cry. The audience laughed—they were hysterical . . . So I knew I had to get the rest of my laughs the rest of my life, breaking, sitting, falling, spinning.”John Wayne to Bogdanovich, on the early years of Wayne’s career when he was working as a prop man: “Well, I’ve naturally studied John Ford professionally as well as loving the man. Ever since the first time I walked down his set as a goose-herder in 1927. They needed somebody from the prop department to keep the geese from getting under a fake hill they had for Mother Machree at Fox. I’d been hired because Tom Mix wanted a box seat for the USC football games, and so they promised jobs to Don Williams and myself and a couple of the players. They buried us over in the properties department, and Mr. Ford’s need for a goose-herder just seemed to fit my pistol.”These twenty-six portraits and conversations are unsurpassed in their evocation of a certain kind of great movie star that has vanished. Bogdanovich’s book is a celebration and a farewell.From the Hardcover edition.

    A definitive book on American history, The Promised Land is also essential reading for educators and policymakers at both national and local levels.