Maurice Beebe calls it "a distinguished contribution to modern literary history." Jane Marcus hails it as "the first serious literary history of the period and its women writers, making along the way no small contribution to our understanding of the relationships between women artists and their male counterparts, from Henry James to Hemingway, Joyce, Picasso, and Pound."

    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.

    L. King’s On the Down Low, Hung brings a topic previously discussed only in intimate settings out into the open. In a brilliant, multilayered look at the pervasive belief that African American men are prodigiously endowed, Scott Poulson-Bryant interweaves his own experiences as a black man in America with witty analyses of how black male sexuality is expressed in books, film, television, sports, and pornography.“Hung” is a double entendre, referring not only to penis size but to the fact that black men were once literally hung from trees, often for their perceived sexual prowess and the supposed risk it posed to white women. As a poignant reminder, he begins his book with a letter to Emmett Till, the teenager who was lynched in Mississippi in the mid-1950s for whistling at a white woman.For Poulson-Bryant and other men of his generation, society’s deep-seated obsession with the sexual powers of black men has had an enormous, if often deceptive, influence on how they perceive themselves and on the assumptions made by others. His tales of his sexual encounters with both sexes, along with anecdotes about the lives of various friends and colleagues, are wryly and at times shockingly revealing. Enduring racial perceptions have shaped popular culture as well, and Poulson-Bryant offers a thorough, thought-provoking look at media-created images of the “Well-Hung Black Male.” He deftly deconstructs movies like Mandingo and Shaft, articles in the popular press, and edgy works like Robert Mapplethorpe’s Black Book, while also providing distinctive profiles of icons like porn star Lexington Steele and rapper L.L. Cool J.A scintillating mixture of memoir and cultural commentary, Hung is the first and only book to take on phallic fixation and uncover what lies below. Readers may be scandalized, but they’ll also have plenty to ponder about America’s views on how black men measure up.

    Rather than admitting their pain—seen as a sign of weakness—black women mask their troubles behind the façade of being “strong” and ever capable of handling everything for themselves and those around them. Nobody Knows the Trouble I Have Seen helps women understand the high price they pay for wearing a mask of strength and provides a framework for healing.Black women deprive themselves of experiencing a full range of emotions and tend to hang on to anger and hurt which simmer. This leads to feelings of shame, loneliness, and other negative emotions that test their mental health. In addition, black women are less likely to acknowledge their mental health needs or to seek mental health treatment, increasing their risks for depression, anxiety, post-traumatic stress, and suicidal thoughts which can lead to debilitating physical problems, including obesity, diabetes, hypertension, and cardiovascular disease.Combining the latest research with her personal story and those of family members and clients, Dr. Inger Burnett-Zeigler reveals that a life of joy is possible, and discusses outlets for support, including mental health treatment, the church and spirituality. Her illuminating work gives the phrase, “I am a strong black woman” a whole new meaning, while letting women know they are not alone in their suffering.

    It is the story of the French colony of San Domingo, a place where the brutality of master toward slave was commonplace and ingeniously refined. And it is the story of a barely literate slave named Toussaint L'Ouverture, who led the black people of San Domingo in a successful struggle against successive invasions by overwhelming French, Spanish, and English forces and in the process helped form the first independent nation in the Caribbean.

    But marriage, as E. J. Graff shows in this lively, fascinating tour through the history of marriage in the West, has always been a social battleground, its rules constantly shifting to fit each era and economy. The marriage debates have been especially tumultuous for the past hundred and fifty years-in ways that lead directly to today's debate over whether marriage could mean not just Boy + Girl = Babies, but also Girl + Girl = Love.

    Her celebrity, however, has obscured other mid-century trans narratives—ones lived by African Americans such as Lucy Hicks Anderson and James McHarris. Their erasure from trans history masks the profound ways race has figured prominently in the construction and representation of transgender subjects. In Black on Both Sides, C. Riley Snorton identifies multiple intersections between blackness and transness from the mid-nineteenth century to present-day anti-black and anti-trans legislation and violence.Drawing on a deep and varied archive of materials—early sexological texts, fugitive slave narratives, Afro-modernist literature, sensationalist journalism, Hollywood films—Snorton attends to how slavery and the production of racialized gender provided the foundations for an understanding of gender as mutable. In tracing the twinned genealogies of blackness and transness, Snorton follows multiple trajectories, from the medical experiments conducted on enslaved black women by J. Marion Sims, the “father of American gynecology,” to the negation of blackness that makes transnormativity possible.Revealing instances of personal sovereignty among blacks living in the antebellum North that were mapped in terms of “cross dressing” and canonical black literary works that express black men’s access to the “female within,” Black on Both Sides concludes with a reading of the fate of Phillip DeVine, who was murdered alongside Brandon Teena in 1993, a fact omitted from the film Boys Don’t Cry out of narrative convenience. Reconstructing these theoretical and historical trajectories furthers our imaginative capacities to conceive more livable black and trans worlds.

    Jones is buried in London’s Highgate Cemetery, to the left of Karl Marx—a location that Boyce Davies finds fitting given how Jones expanded Marxism-Leninism to incorporate gender and race in her political critique and activism.Claudia Cumberbatch Jones was born in Trinidad. In 1924, she moved to New York, where she lived for the next thirty years. She was active in the Communist Party from her early twenties onward. A talented writer and speaker, she traveled throughout the United States lecturing and organizing. In the early 1950s, she wrote a well-known column, “Half the World,” for the Daily Worker. As the U.S. government intensified its efforts to prosecute communists, Jones was arrested several times. She served nearly a year in a U.S. prison before being deported and given asylum by Great Britain in 1955. There she founded The West Indian Gazette and Afro-Asian Caribbean News and the Caribbean Carnival, an annual London festival that continues today as the Notting Hill Carnival. Boyce Davies examines Jones’s thought and journalism, her political and community organizing, and poetry that the activist wrote while she was imprisoned. Looking at the contents of the FBI file on Jones, Boyce Davies contrasts Jones’s own narration of her life with the federal government’s. Left of Karl Marx establishes Jones as a significant figure within Caribbean intellectual traditions, black U.S. feminism, and the history of communism.

    Lyons uncovers a world where runaway wives challenged their husbands' patriarchal rights and where serial and casual sexual relationships were commonplace. By reading popular representations of sex against actual behavior, Lyons reveals the clash of meanings given to sex and illuminates struggles to recast sexuality in order to eliminate its subversive potential. Sexuality became the vehicle for exploring currents of liberty, freedom, and individualism in the politics of everyday life among groups of early Americans typically excluded from formal systems of governance--women, African Americans, and poor classes of whites. Lyons shows that men and women created a vibrant urban pleasure culture, including the eroticization of print culture, as eighteenth-century readers became fascinated with stories of bastardy, prostitution, seduction, and adultery. In the post-Revolutionary reaction, white middle-class men asserted their authority, Lyons argues, by creating a gender system that simultaneously allowed them the liberty of their passions, constrained middle-class women with virtue, and projected licentiousness onto lower-class whites and African Americans.Lyons's analysis shows how class and racial divisions fostered new constructions of sexuality that served as a foundation for gender. This gendering of sexuality in the new nation was integral to reconstituting social hierarchies and subordinating women and African Americans in the wake of the Revolution.

    Perfect for fans of Rad Women Worldwide, Women in Science, and Girls Think of Everything. Harriet Tubman guided the way.Rosa Parks sat for equality.Aretha Franklin sang from the soul.Serena Williams bested the competition.Michelle Obama transformed the White House.Black women everywhere have changed the world!Published in partnership with curators from the Smithsonian National Museum of African American History and Culture, this illustrated biography compilation captures the iconic moments of fifty African American women whose heroism and bravery rewrote the American story for the better.They were fearless. They were bold. They were game changers.

    At least that's what everyone says and how they are constantly depicted. But what, exactly, does this strength entail? And what price do Black women pay for it? In this book, the author, a psychologist and pastoral theologian, examines the burdensome yoke that the ideology of the Strong Black Woman places upon African American women. She demonstrates how the three core features of the ideology--emotional strength, caregiving, and independence--constrain the lives of African American women and predispose them to physical and emotional health problems, including obesity, diabetes, hypertension, and anxiety. She traces the historical, social, and theological influences that resulted in the evolution and maintenance of the Strong Black Woman, including the Christian church, R & B and hip-hop artists, and popular television and film. Drawing upon womanist pastoral theology and twelve-step philosophy, she calls upon pastoral caregivers to aid in the healing of African American women's identities and crafts a twelve-step program for Strong Black Women in recovery. "Too Heavy a Yoke is a much-needed, thoughtful, and nuanced examination of the 'Strong Black Woman' stereotype--a significant new contribution to multiple disciplines of pastoral care and counseling, psychology, sociology, African American and womanist-feminist studies, and constructive theology. Walker Barnes draws on both womanist and Trinitarian theologies to examine how the church can play a part in healing and liberating black women from 'the burden of strength.' Meticulously researched and beautifully written, this book belongs on the shelf of every minister and pastoral counselor, and indeed every woman who knows in her soul the burdens of being a 'StrongBlackWoman.'" --Pamela Cooper-White, Ben G. and Nancye Clapp Gautier Professor of Pastoral Theology, Care, and Counseling, Columbia Theological Seminary Well done! This book is a much-needed gift to the field of pastoral theology. It is a well nuanced and explicated research volume and a practical guide for caregivers, pastors, those who love women struggling with the ideology of the 'StrongBlackWoman,' as well as those in recovery." --Marsha Foster Boyd, President Emerita, Ecumenical Theological Seminary "A prayerful, prophetic, poetic, pastoral, powerful womanist analysis of the StrongBlackWoman, from an interdisciplinary, experiential perspective names the context, content, complexities, and pathology of many Black women's embodied archetypal, systemic oppression and posits hopeful options for a paradigmatic shift of recovery. Woven with artistry and passion, Too Heavy a Yoke is a must-read for clergy, therapists, caregivers, and any persons or groups committed to the liberation of black women, ultimately the liberation of all society." --Cheryl A. Kirk-Duggan, Professor of Religion, Shaw University Divinity School Chanequa Walker-Barnes is Assistant Professor of Pastoral Care and Counseling at McAfee School of Theology, Mercer University, Atlanta, Georgia. She is a licensed psychologist and a candidate for ordination in the United Methodist Church. Her articles have been published in a wide range of scholarly journals, including Journal of Pastoral Theology, Child Development, and American Journal of Community Psychology.

    Nash reframes black feminism's engagement with intersectionality, often celebrated as its primary intellectual and political contribution to feminist theory. Charting the institutional history and contemporary uses of intersectionality in the academy, Nash outlines how women's studies has both elevated intersectionality to the discipline's primary program-building initiative and cast intersectionality as a threat to feminism's coherence. As intersectionality has become a central feminist preoccupation, Nash argues that black feminism has been marked by a single affect—defensiveness—manifested by efforts to police intersectionality's usages and circulations. Nash contends that only by letting go of this deeply alluring protectionist stance, the desire to make property of knowledge, can black feminists reimagine intellectual production in ways that unleash black feminist theory's visionary world-making possibilities.

    Both one woman’s quest for a place to call “home” and an investigation into a people’s search for the Promised Land, this landmark work of creative nonfiction is a trenchant inquiry into contemporary and historical ethnic displacement.At the age of twenty-three, award-winning writer Emily Raboteau traveled to Israel to visit her childhood best friend. While her friend appeared to have found a place to belong, Raboteau could not yet say the same for herself. As a biracial woman from a country still divided along racial lines, she’d never felt at home in America. But as a reggae fan and the daughter of a historian of African-American religion, Raboteau knew of "Zion" as a place black people yearned to be. She’d heard about it on Bob Marley’s Exodus and in the speeches of Martin Luther King. She understood it as a metaphor for freedom, a spiritual realm rather than a geographical one. Now in Israel, the Jewish Zion, she was surprised to discover black Jews. More surprising was the story of how they got there. Inspired by their exodus, Raboteau sought out other black communities that left home in search of a Promised Land. Her question for them is same she asks herself: have you found the home you’re looking for? On her ten-year journey back in time and around the globe, through the Bush years and into the age of Obama, Raboteau wanders to Jamaica, Ethiopia, Ghana, and the American South to explore the complex and contradictory perspectives of Black Zionists. She talks to Rastafarians and African Hebrew Israelites, Evangelicals and Ethiopian Jews, and Katrina transplants from her own family—people that have risked everything in search of territory that is hard to define and harder to inhabit. Uniting memoir with historical and cultural investigation, Raboteau overturns our ideas of place and patriotism, displacement and dispossession, citizenship and country in a disarmingly honest and refreshingly brave take on the pull of the story of Exodus.

    Beguines were laywomen, not nuns, and thus did not take solemn vows and did not live in monasteries. The beguines were a phenomenal movement that swept across Europe yet they were never a religious order or a formalized movement. But there were common elements that rendered these women distinctive and familiar, including their common way of life, their unusual business acumen, and their commitment to the poor and marginalized. These women were essentially self-defined, in opposition to the many attempts to control and define them. They lived by themselves or together in so-called beguinages, which could be single houses for as few as a handful of beguines or, as in Brugge and Amsterdam, walled-in rows of houses (enclosing a central court with a chapel) where over a thousand beguines might live—a village of women within a medieval town or city. And each region of Europe has its own beguine stories to tell. Among the beguines were celebrated spiritual writers and mystics, including Mechthild of Magdeburg, Beatrijs of Nazareth, Hadewijch of Brabant, and Marguerite Porete, who was condemned as a heretic and burned at the stake in Paris in 1310. She was not the only beguine suspected of heresy, and often politics were the driving force behind such charges. Certain clerics defended beguines against charges of heresy, while other women had to go undercover by joining a Benedictine or Cistercian monastery. Amazingly, many beguine communities survived for a long time despite oppression, wars, the plague, and other human and natural disasters. Beguines lived through—and helped propel—times of great transition and reform. Beguines courageously spoke to power and corruption, never despairing of God’s compassion for humanity. They used their business acumen to establish and support ministries that extended education, health care, and other social services to the vulnerable. And they preached and taught of a loving God who desired a relationship with each individual person while calling to reform those who used God’s name for personal gain. What strength of spirit protected the lives of these women and their beguinages? What can we learn from them? What might they teach us? The beguines have much to say to our world today. This book invites us to listen to their voices, to discover them anew.

    Victoria Woodhull (1872), Margaret Chase Smith (1964), and Shirley Chisholm (1972) each challenged persistent barriers confronted by women presidential candidates. Their quest illuminates today s political landscape, showing that Hillary Clinton s 2016 campaign belongs to a much longer, arduous, and dramatic journey.The tale begins during Reconstruction when the radical Woodhull became the first woman to seek the presidency. Although women could not yet vote, Woodhull boldly staked her claim to the White House, believing she might thereby advance women s equality. Republican Senator Margaret Chase Smith came into political office through the widow s mandate. Among the most admired women in public life when she launched her 1964 campaign, she soon confronted prejudice that she was too old (at 66) and too female to be a creditable presidential candidate. She nonetheless became the first woman to have her name placed in nomination for President by a major party. Democratic Congresswoman Shirley Chisholm ignored what some openly described as the twin disqualifications of race and gender in her spirited 1972 presidential campaign. She ran all the way to the Democratic convention, inspiring diverse followers and angering opponents, including members of the Nixon administration who sought to derail her candidacy.As The Highest Glass Ceiling reveals, women s pursuit of the Oval Office, then and now, has involved myriad forms of influence, opposition, and intrigue."