Reshaping Beloved Community: The Experiences of Black Male Felons and Their Impact on Black Radical Traditions offers a reflexive interrogation on the history of black male incarceration in the United States starting in the nineteenth century to both illustrate the complex ways black male felons have been discursively constructed and the various techniques utilized in the United States to erase the contributions of black male felons and their black radical projects. This erasure has left many black men without the benefit of fellowship and community. Therefore, Reshaping Beloved Community focuses on particular black male felons and their cultural production to highlight experiences of blackness that is often marginalized or ignored. In order to characterize these experiences and contributions of black male felons, Reshaping Beloved Community expands Victor Anderson’s definition of creative exchange by offering contemplative conversations of black male felons in history and the cultural works they produced. It draws on an interdisciplinary approach to reveal how some black male felons have used prison and the experience of incarceration to craft narratives and liberation movements. The philosophical approach within Reshaping Beloved Community deploys constructive and innovative concepts, particularly of the grotesque, to interpret how black male felons have resisted American political and cultural restraints on their humanity. Anderson’s concepts of creative exchange help create a framework that enables readers to see how the cultural production of black male felons reveals the unique experiences and worldview of black men trapped in various forms of penal captivity. These experiences speak to a deeper reality that is largely hidden because of the ways incarceration and penal captivity diminishes certain people in society. Yet a reengagement with those movements helps to link black male felons to the whole of black life and culture. In the end, Reshaping Beloved Community allows black radical scholars to gain deeper insight into the roles black male felons have played in critiquing American politics and culture. Moreover, it shows that the cultural productions of black male felons are just as important to understanding black life in American society as slave narratives, blues music, and the like.

The “beautiful and wise account” of Martin Luther King Jr. and Zen Buddhist Thich Nhat Hanh, who “gave greater life to all of us through their remarkable friendship and shared vision of nonviolence” (Joan Halifax, author of Standing at the Edge). The day after Martin Luther King Jr. was assassinated in 1968, Thich Nhat Hanh wrote a heartbroken letter to their mutual friend Raphael Gould. He said: "I did not sleep last night. . . . They killed Martin Luther King. They killed us. I am afraid the root of violence is so deep in the heart and mind and manner of this society. They killed him. They killed my hope. I do not know what to say. . . . He made so great an impression in me. This morning I have the impression that I cannot bear the loss." Only a few years earlier, Thich Nhat Hanh wrote an open letter to Martin Luther King Jr. as part of his effort to raise awareness and bring peace in Vietnam. There was an unexpected outcome of Nhat Hanh's letter to King: The two men met in 1966 and 1967 and became not only allies in the peace movement, but friends. This friendship between two prophetic figures from different religions and cultures, from countries at war with one another, reached a great depth in a short period of time. Dr. King nominated Thich Nhat Hanh for the Nobel Peace Prize in 1967. He wrote: "Thich Nhat Hanh is a holy man, for he is humble and devout. He is a scholar of immense intellectual capacity. His ideas for peace, if applied, would build a monument to ecumenism, to world brotherhood, to humanity." The two men bonded over a vision of the Beloved Community: a vision described recently by Congressman John Lewis as "a nation and world society at peace with itself." It was a concept each knew of because of their membership within the Fellowship of Reconciliation, an international peace organization, and that Martin Luther King Jr. had been popularizing through his work for some time. Thich Nhat Hanh, Andrus shows, took the lineage of the Beloved Community from King and carried it on after his death.

The "Young American" critics -- Randolph Bourne, Van Wyck Brooks, Waldo Frank, and Lewis Mumford -- are well known as central figures in the Greenwich Village "Little Renaissance" of the 1910s and in the postwar debates about American culture and politics. In Beloved Community, Casey Blake considers these intellectuals as a coherant group and assesses the connection between thier cultural criticisms and their attempts to forge a communitarian alternative to liberal and socialist poitics. Blake draws on biography to emphasize the intersection of questions of self, culture, and society in their calls for a culture of "personality" and "self-fulfillment." In contrast to the tendency of previous analyses to separate these critics' cultural and autobiographical writings from their politics, Blake argues that their cultural criticism grew out of a radical vision of self-realization through participation in a democratic culture and polity. He also examines the Young American writers' interpretations of such turn-of-the-century radicals as William Morris, Henry George, John Dewey, and Patrick Geddes and shows that this adversary tradition still offers important insights into contemporary issues in American politics and culture. Beloved Community reestablishes the democratic content of the Young Americans' ideal of "personality" and argues against viewing a monolithic therapeutic culture as the sole successor to a Victorian "culture of character." The politics of selfhood that was so critical to the Young Americans' project has remained a contested terrain throughout the twentieth century.

Teacher Education Department Chairs and Social Justice: Transformative Leadership through Inclusivity is a ground-breaking book that introduces teacher educators to the power of social justice teacher preparation programs. It highlights the importance and magnitude of developing teacher education programs that include a sociopolitical curriculum. The book adds value to the discourse around critical race theory in education by demonstrating how social justice discourses in teacher education can lead to more socially just teachers who can bring out the gifts and talents of diverse student populations. Included in the book is a discussion of how department chairs who lead social justice teacher preparation programs apply transformative leadership practices. The book offers a critical pedagogy to deconstruct dominant ideologies that permeate teacher education programs and provides strategies to effectively prepare teachers who can educate and advocate for historically underserved students, their families, and communities.

In Fragmented Identities of Nigeria: Sociopolitical and Economic Crises, edited by John Ayotunde Isola Bewaji and Rotimi Omosulu, readers are offered essays which explore the historiogenesis and ontological struggles of Nigeria as a geographical expression and a political experiment. The transdisciplinary contributions in this book analyze Nigeria as a microcosm of global African identity crises to address the deep-rooted conflicts within multi-ethnic, multi-linguistic, multi-religious, and multicultural societies. By studying Nigeria as a country manufactured for the interests of colonial forces and ingrained with feudal hegemonic agendas of global powers working against the emancipation of African people, Fragmented Identities of Nigeria examines the history, evolution, and consequences of Nigeria’s sociopolitical and economic crises. The contributors make suggestions for pulling Nigeria from the brink of an identity implosion which was generated by years of misgovernance by leaders without vision or understanding of what is at stake in global black history. Throughout, the collection argues that it is time for Nigeria to reassess, renegotiate, and reimagine Nigeria’s future, whether it be through finding an amicable way the different ethnicities can continue to co-exist as federating or confederating units, or to dissolve the country which was created for economic exploitation by the United Kingdom.

The book highlights Black women who modeled diverse ways of agency in executing their roles in the nation-building project of the Nation of Islam. Informants candidly discussed their roles as women who were members of the Nation family between 1955 and 2000. C. S'thembile West highlights that activism need not exclude motherhood or marriage and that the home should constitute a “house of resistance,” as described in Angela Davis' seminal article, "Reflections on the Black Woman's Role in the Community of Slaves." Nation Women Negotiating Islam illuminates the intricate threads that connect Nation women as a critical component of the continuum of Black women's activism, despite disparate strategies.

'A towering achievement. There is simply nothing like it in the history of Black radical thought' Cornel West 'Cedric Robinson's brilliant analyses revealed new ways of thinking and acting' Angela Davis 'This work is about our people's struggle, the historical Black struggle' Any struggle must be fought on a people's own terms, argues Cedric Robinson's landmark account of Black radicalism. Marxism is a western construction, and therefore inadequate to describe the significance of Black communities as agents of change against 'racial capitalism'. Tracing the emergence of European radicalism, the history of Black African resistance and the influence of these on such key thinkers as W. E. B. Du Bois, C. L. R. James and Richard Wright, Black Marxism reclaims the story of a movement.

Identity Re-creation in Global African Encounters explores race, racial politics, and racial transformation in the context of Africa’s encounters with non-African communities through various perspectives including oppression, racialization of ethnic difference, and identity deconstruction. While the contributors recognize that ethnicity has long been a staple analytical category of engagements between African and non-African communities, they present a holistic view of the continent and its diaspora through race outside of both colonial and neocolonial binaries, allowing for a more nuanced study of Africa and its diaspora.

Selected essays on radical social change.

These stories and readers' stories together build a new community.