With freedom secured, the general has been persuaded to accept a second term as president of the new nation. But in his heart he wants to go back to being a farmer. And being a farmer means he has slaves. Leading a nation is a demanding and often lonely business and Lady Washington is unable to persuade her husband to give up his public ‘duty’. At least she has help. Oney Judge is her ‘personal servant’ – and soon-to-be confidante. Oney is a ‘quadroon’ – three parts white and one part black. So, unlike the white people who so recently gained their independence from the Mother Country, Oney is not free. She is Lady Washington’s inherited property, though the word ‘slave’ is never spoken. Oney works in “the big house” at Mount Vernon, sewing dresses and serving tea. Lady Washington treats her as well as her own grandchildren. But though she is often mistaken as a Washington relative by visitors, Oney remains in bondage. In the spring of 1796, Lady Washington tells Oney that she will make her granddaughter Eliza a nice wedding gift. Oney soon discovers this does not mean sewing a negligee or a quilt for a gift. No, it means that she will be the gift. This is the day that Oney decides to escape – to put her forced bondage behind her and make her bid for freedom. On May 21, 1796, Oney walks straight past the Washingtons and out the front door. Although they make several attempts to capture her, she lives the rest of her life in freedom. Diana Rubino’s Oney: My Escape From Slavery is a painstakingly re-imagined account of a true and painful story told generations on. At its heart is the paradox of liberty – for an individual, for a race, for a nation. In a modern world where cultures and histories collide, it is a timely reminder of perspectives on ‘slavery’ and ‘freedom’ that we may have become blind to. It is a big, strong, uplifting book with a soul. Diana Rubino specialises in historical romance, sometimes with a touch of the paranormal, her favourite areas being Medieval and Renaissance England and all American history. A longtime member of Romance Writers of America, the Richard III Society, and the Aaron Burr Association, she recently completed a romantic thriller about Alexander Hamilton and biographical novels about Eliza Jumel Burr and Nathaniel Hawthorne’s wife Sophia. Piper G Huguley is a two-time Golden Heart® finalist and is the author of Migrations of the Heart, a three-book series of historical romances set in the early 20th century featuring African American characters. Huguley is also the author of the Home to Milford College series. Her new series Born to Win Men starts with A Champion’s Heart, which was named by Sarah MacLean of The Washington Post as a best romance novel selection for December 2016.

    Meet forty-four of America’s most impressive heroes in this collective biography of African American figures authored by the team at ESPN’s TheUndefeated.com.  From visionaries to entrepreneurs, athletes to activists, the Fierce 44 are beacons of brilliance, perseverance, and excellence. Each short biography is accompanied by a compelling portrait by Robert Ball, whose bright, graphic art pops off the page. Bringing household names like Serena Williams and Harriet Tubman together with lesser-known but highly deserving figures such as Robert Abbott and Dr. Charles Drew, this collection is a celebration of all that African Americans have achieved, despite everything they have had to overcome.

    E. B. Du Bois of black Americans in his classic The Souls of Black Folk. A hundred years later, Vijay Prashad asks South Asians, "How does it feel to be a solution?"In this kaleidoscopic critique, Prashad looks into the complexities faced by the members of a model minority—one, he claims, that is consistently deployed as a weapon in the war against black America. On a vast canvas, The Karma of Brown Folk attacks the two pillars of the model minority image—that South Asians are both inherently successful and pliant—and analyzes the ways in which U.S. immigration policy and American Orientalism have perpetuated these stereotypes.Prashad uses irony, humor, razor-sharp criticism, personal reflections, and historical research to challenge the arguments made by Dinesh DSouza, who heralds South Asian success in the U.S., and to question the quiet accommodation to racism made by many South Asians. A look at Deepak Chopra and others whom Prashad terms Godmen shows us how some South Asians exploit the stereotype of inherent spirituality, much to the chagrin of other South Asians.Following the long engagement of American culture with South Asia, Prashad traces India's effect on thinkers like Cotton Mather and Henry David Thoreau, Ravi Shankar's influence on John Coltrane, and such essential issues as race versus caste and the connection between antiracism activism and anticolonial resistance. The Karma of Brown Folk locates the birth of the model minority myth, placing it firmly in the context of reaction to the struggle for Black Liberation. Prashad reclaims the long history of black and South Asian solidarity, discussing joint struggles in the U.S., the Caribbean, South Africa, and elsewhere, and exposes how these powerful moments of alliance faded from historical memory and were replaced by Indian support for antiblack racism.Ultimately, Prashad writes not just about South Asians in America but about America itself, in the tradition of Tocqueville, Du Bois, Richard Wright, and others. He explores the place of collective struggle and multiracial alliances in the transformation of self and community--in short, how Americans define themselves.Vijay Prashad is assistant professor of international studies at Trinity College in Hartford, Connecticut.

    Through the years, the group's trademark razor-sharp choreography, finely tuned harmonies, and compelling vocals made them the exemplars of the Motown style. This is the frank, revealing story of the legendary supergroup, told by its founder.

    I was six years old the day Lewis Holt came to take me away.Born into slavery, Dahlia never knew her mother—or what happened to her. When Dahlia’s father, the owner of Vesterville plantation, takes her to work in his home as a servant, she’s desperately lonely. Forced to leave behind her best friend, Bo, she lives in a world between black and white, belonging to neither.Ten years later, Dahlia meets Timothy Ross, an Englishman in need of a wife. Reinventing herself as Lily Dove, Dahlia allows Timothy to believe she’s white, with no family to speak of, and agrees to marry him. She knows the danger of being found out. She also knows she’ll never have this chance at freedom again.Ensconced in the Ross mansion, Dahlia soon finds herself held captive in a different way—as the dutiful wife of a young man who has set his sights on a political future. But when Bo arrives on the estate in shackles, Dahlia decides to risk everything to save his life. With suspicions of her true identity growing and a bounty hunter not far behind, Dahlia must act fast or pay a devastating price.

    Enslaved African Americans worked in fields, in barns, and in the homes of the white people who owned them. Then a message arrived. Freedom! Slavery had ended! The Civil War had actually ended in April. It took two months for word to reach Texas. Still the joy of that amazing day has never been forgotten. Every year, people all over the United States come together on June 19th to celebrate the end of slavery. Join in the celebration of Juneteenth, a day to remember and honor freedom for all people.

    Reveals how whites in Greensboro used the traditional Southern concept of civility as a means of keeping Black protest in check and how Black activists continually devised new ways of asserting their quest for freedom.

    This is the definitive biography of a black showman-athlete. The author interviewed more than 200 veteran fellow players of the Negro and Major Leagues.

    This new edition includes 52 tritone photos printed in a large format. The text from the original edition--by John Szarjowski, former director of photography at the Museum of Modern Art--is reprinted here, along with a new Introduction by Susan Sontag.

    In 1988, after the University of Arkansas Press reprinted it, it won an American Book Award.On September 3, 1957, Gov. Orval Faubus called out the National Guard to surround all-white Central High School and prevent the entry of nine black students, challenging the Supreme Court's 1954 order to integrate all public schools. On September 25, Daisy Bates, an official of the NAACP in Arkansas, led the nine children into the school with the help of federal troops sent by President Eisenhower-the first time in eighty-one years that a president had dispatched troops to the South to protect the constitutional rights of black Americans. This new edition of Bates's own story about these historic events is being issued to coincide with the fiftieth anniversary of the Little Rock School crisis in 2007.

    Each carries private wounds and powerful secrets as they head for Texas, following dangerous roads rife with ruthless vigilantes and soldiers still fighting a war lost a decade before. For Lavinia and Juneau Jane, the journey is one of inheritance and financial desperation, but for Hannie, torn from her mother and eight siblings before slavery's end, the pilgrimage westward reignites an agonizing question: Could her long-lost family still be out there? Beyond the swamps lie the seemingly limitless frontiers of Texas and, improbably, hope.Louisiana, 1987 For first-year teacher Benedetta Silva, a subsidized job at a poor rural school seems like the ticket to canceling her hefty student debt--until she lands in a tiny, out-of-step Mississippi River town. Augustine, Louisiana, seems suspicious of new ideas and new people, and Benny can scarcely comprehend the lives of her poverty-stricken students. But amid the gnarled oaks and run-down plantation homes lies the century-old history of three young women, a long-ago journey, and a hidden book that could change everything.

    Her story—thousands of photo negatives and prints found in a storage locker and sold for pennies at auction—has stirred millions around the world. Maier was a painfully private woman who now speaks powerfully through the photographs she took only for herself. This new collection offers readers a chance to follow Maier as she travels the world, including images of France, Italy, Malaysia, Yemen, Puerto Rico, and America. These eye-to-eye portraits, published for the first time, are the single constant in her lifetime of photographic work. Maier is often cast as a quirky, antisocial character, moving on the outskirts of real connection. But these photographs show something more. Printed with the latest technology, the book utilizes a modified four-color process that produces images akin to traditional silver gelatin prints. Combined with 15u stochastic screening, Maier's 96 photographs in this volume are spectacularly sharp, full-range black-and-white reproductions.

    Jackson notes that no one has offered a convincing explanation of why Islam spread among Blackamericans (a coinage he explains and defends) but not among white Americans or Hispanics. The assumption has been that there is an African connection. In fact, Jackson shows, none of the distinctive features of African Islam appear in the proto-Islamic, black nationalist movements of the early 20th century. Instead, he argues, Islam owes its momentum to the distinctively American phenomenon of Black Religion, a God-centered holy protest against anti-black racism.Islam in Black America begins as part of a communal search for tools with which to combat racism and redefine American blackness. The 1965 repeal of the National Origins Quota System led to a massive influx of foreign Muslims, who soon greatly outnumbered the blacks whom they found here practicing an indigenous form of Islam. Immigrant Muslims would come to exercise a virtual monopoly over the definition of a properly constituted Islamic life in America. For these Muslims, the nemesis was not white supremacy, but the West. In their eyes, the West was not a racial, but a religious and civilizational threat. American blacks soon learned that opposition to the West and opposition to white supremacy were not synonymous. Indeed, says Jackson, one cannot be anti-Western without also being on some level anti-Blackamerican. Like the Black Christians of an earlier era struggling to find their voice in the context of Western Christianity, Black Muslims now began to strive to find their black, American voice in the context of the super-tradition of historical Islam. Jackson argues that Muslim tradition itself contains the resources to reconcile blackness, American-ness, and adherence to Islam. It is essential, he contends, to preserve within Islam the legitimate aspects of Black Religion, in order to avoid what Stephen Carter calls the domestication of religion, whereby religion is rendered incapable of resisting the state and the dominant culture. At the same time, Jackson says, it is essential for Blackamerican Muslims to reject an exclusive focus on the public square and the secular goal of subverting white supremacy (and Arab/immigrant supremacy) and to develop a tradition of personal piety and spirituality attuned to distinctive Blackamerican needs and idiosyncrasies.

    This momentous work offers a groundbreaking history of the early civil rights movement in the South with new material that situates the book in the context of subsequent movement literature.

    A great responsibility lies, as well, in a national understanding and support for communities bound by poverty, and in encouraging people to work together to help people work for themselves.