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.

    Adopted at birth by artistic parents who believed in peace, love, and zero population growth, her early childhood was loving and idyllic—and yet she couldn’t articulate the deep sense of isolation she increasingly felt as she grew older. Everything changed when she met her birth mother, a young white woman, who consistently undermined Carroll’s sense of her blackness and self-esteem. Carroll’s childhood became harrowing, and her memoir explores the tension between the aching desire for her birth mother’s acceptance, the loyalty she feels toward her adoptive parents, and the search for her racial identity. As an adult, Carroll forged a path from city to city, struggling along the way with difficult boyfriends, depression, eating disorders, and excessive drinking. Ultimately, through the support of her chosen black family, she was able to heal. Intimate and illuminating, Surviving the White Gaze is a timely examination of racism and racial identity in America today, and an extraordinarily moving portrait of resilience.

    A rich profile.--School Library Journal. A 1993 Coretta Scott King Honor Book.

    It is a slave narrative of a black man who was born free in New York state but kidnapped in Washington, D.C., sold into slavery, and kept in bondage for 12 years in Louisiana. He provided details of slave markets in Washington, D.C. and New Orleans, as well as describing at length cotton and sugar cultivation on major plantations in Louisiana.

    Listening to his sermons, sharing coconut-flavored ices on their walks through town, roaming through the house that held together many members of a colorful extended family, Edwidge grew profoundly attached to Joseph. He was the man who “knew all the verses for love.” And so she experiences a jumble of emotions when, at twelve, she joins her parents in New York City. She is at last reunited with her two youngest brothers, and with her mother and father, whom she has struggled to remember. But she must also leave behind Joseph and the only home she’s ever known. Edwidge tells of making a new life in a new country while fearing for the safety of those still in Haiti as the political situation deteriorates. But Brother I’m Dying soon becomes a terrifying tale of good people caught up in events beyond their control. Late in 2004, his life threatened by an angry mob, forced to flee his church, the frail, eighty-one-year-old Joseph makes his way to Miami, where he thinks he will be safe. Instead, he is detained by U.S. Customs, held by the Department of Homeland Security, brutally imprisoned, and dead within days. It was a story that made headlines around the world. His brother, Mira, will soon join him in death, but not before he holds hope in his arms: Edwidge’s firstborn, who will bear his name—and the family’s stories, both joyous and tragic—into the next generation. Told with tremendous feeling, this is a true-life epic on an intimate scale: a deeply affecting story of home and family—of two men’s lives and deaths, and of a daughter’s great love for them both.

    Garza wrote: Black people. I love you. I love us. Our lives matter. With the speed and networking capacities of social media, #BlackLivesMatter became the hashtag heard ’round the world. But Garza knew even then that hashtags don’t start movements—people do. Long before #BlackLivesMatter became a rallying cry for this generation, Garza had spent the better part of two decades learning and unlearning some hard lessons about organizing. The lessons she offers are different from the “rules for radicals” that animated earlier generations of activists, and diverge from the charismatic, patriarchal model of the American civil rights movement. She reflects instead on how making room amongst the woke for those who are still awakening can inspire and activate more people to fight for the world we all deserve. This is the story of one woman’s lessons through years of bringing people together to create change. Most of all, it is a new paradigm for change for a new generation of changemakers, from the mind and heart behind one of the most important movements of our time.

    That Albert Woodfox survived was, in itself, a feat of extraordinary endurance against the violence and deprivation he faced daily. That he was able to emerge whole from his odyssey within America’s prison and judicial systems is a triumph of the human spirit, and makes his book a clarion call to reform the inhumanity of solitary confinement in the U.S. and around the world.

    Shirlee Taylor Haizlip, in an effort to reconcile the dissonance between her black persona and her undeniably multiracial heritage, started on a journey of discovery that took her over thousands of miles and hundreds of years. While searching for her mother's family, Haizlip confronted the deeply intertwined but often suppressed tensions between race and skin color. We are drawn in by the story of an African-American family. Some members chose to "cross over" and "pass" for white while others enjoyed a successful black life. Their stories weave a tale of tangled ancestry, mixed blood, and identity issues from the 17th century to the present. The Sweeter the Juice is a memoir, a social history, a biography, and an autobiography. Haizlip gives to us the quintessential American story, unveiling truths about race, about our society, and about the ways in which we all perceive and judge one another.

    In 1955, in Caroline County, Virginia, amidst segregation and prejudice, injustice and cruelty, two teenagers fell in love. Their life together broke the law, but their determination would change it. Richard and Mildred Loving were at the heart of a Supreme Court case that legalized marriage between races, and a story of the devoted couple who faced discrimination, fought it, and won.

    The brutality of his murder, the open-casket funeral, and the acquittal of the men tried for the crime drew wide media attention.Award-winning poet Marilyn Nelson reminds us of the boy whose fate helped spark the civil rights movement. This martyr’s wreath, woven from a little-known but sophisticated form of poetry, challenges us to speak out against modern-day injustices, to “speak what we see.”

    "I am black--and brown, too," writes Emily Bernard. "Brown is the body I was born into. Black is the body of the stories I tell."The storytelling, and the mystery of Bernard's storytelling, of getting to the truth, begins with a stabbing in a New England college town. Bernard writes how, when she was a graduate student at Yale, she walked into a coffee shop and, along with six other people, was randomly attacked by a stranger with a knife ("I remember making the decision not to let the oddness of this stranger bother me"). "I was not stabbed because I was black," she writes (the attacker was white), "but I have always viewed the violence I survived as a metaphor for the violent encounter that has generally characterized American race relations. There was no connection between us, yet we were suddenly and irreparably bound by a knife, an attachment that cost us both: him, his freedom; me, my wholeness."Bernard explores how that bizarre act of violence set her free and unleashed the storyteller in her ("The equation of writing and regeneration is fundamental to black American experience").She writes in Black Is the Body how each of the essays goes beyond a narrative of black innocence and white guilt, how each is anchored in a mystery, and how each sets out to discover a new way of telling the truth as the author has lived it. "Blackness is an art, not a science. It is a paradox: intangible and visceral; a situation and a story. It is the thread that connects these essays, but its significance as an experience emerges randomly, unpredictably . . . Race is the story of my life, and therefore black is the body of this book."And what most interests Bernard is looking at "blackness at its borders, where it meets whiteness in fear and hope, in anguish and love."

    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.

    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.

    He embraced the Civil Rights Movement, endured political violence, survived a lynching, and spent seven years in prison on a chain gang. Years later, seeking a fresh start at the age of 52, he discovered his gift and vision as an artist, and using leather tooling skills he learned in prison, started etching and painting scenes from his youth.Rembert's work has been exhibited at museums and galleries across the country, profiled in the New York Times and more, and honored by Bryan Stevenson's Equal Justice Initiative. In Chasing Me to My Grave, he relates his life in prose and paintings—vivid, confrontational, revelatory, complex scenes from the cotton fields and chain gangs of the segregated south to the churches and night clubs of the urban north. This is also the story of finding epic love, and with it the courage to revisit a past that begs to remain buried, as told to Tufts philosopher Erin I. Kelly.

    Civil Rights Movement who left Washington, D.C. by bus in 1961, headed for New Orleans. This purposeful mix of black and white, male and female activists--including future Congressman John Lewis, Congress of Racial Equality Director James Farmer, Reverend Benjamin Elton Cox, journalist and pacifist James Peck, and CORE field secretary Genevieve Hughes--set out to discover whether America would abide by a Supreme Court decision that ruled segregation unconstitutional in bus depots, waiting areas, restaurants, and restrooms nationwide.The Freedom Riders found their answer. No. Southern states would continue to disregard federal law and use violence to enforce racial segregation. One bus was burned to a shell; the second, which Charles rode, was set upon by a mob that beat the Riders nearly to death.Buses Are a Comin' provides a front-row view of the struggle to belong in America, as Charles leads his colleagues off the bus, into the station, into the mob, and into history to help defeat segregation's violent grip on African American lives. It is also a challenge from a teenager of a previous era to the young people of today: become agents of transformation. Stand firm. Create a more just and moral country where students have a voice, youth can make a difference, and everyone belongs.