Tracing the relationship of black sacred music and social change, Wyatt Walker observes, ". . .if you listen to what black people are singing religiously, it will provide a clue as to what is happening to them sociologically." Walker traces the musical expressions of the black religious tradition from its roots in the "invisible church" of the slave society to its influence upon the black religious experience today. He challenges the black church to preserve this rich musical resource so that black sacred music will become one of the gifts of black people to the church universal [Publisher description]

Beloved spirituals include such lasting favorites as All God's Children Got Shoes, Balm in Gilead, Deep River, Down by the Riverside, Ezekiel Saw the Wheel, Gimme That Ol'-Time Religion, He's Got the Whole World in His Hand, Roll, Jordan, Roll, Sometimes I Feel Like a Motherless Child, Steal Away to Jesus, Swing Low, Sweet Chariot, This Train, Wade in the Water, We Are Climbing Jacob's Ladder, Were You There When They Crucified My Lord? and many more. Excellent for sing-alongs, community programs, church functions, and other events.

A thought trapped in a room Like a child, I can hear the screams, But its impossible to disturb my reality So all my ambitions are revealed in dreams. Visions of pictures, Are thoughts of pride, Thoughts of Love, forever trapped; Bottled up inside. And now youve returned, a gift from the Heavens, Id say, People think that Im crazy, but once the world sees you, Id be sane that day. Author, Anderson Smith takes everyday life experiences and emotions and converts it into words and plots that we can all relate to.

Between 1890 and 1915, a predominately African American state convict crew built Clemson University on John C. Calhoun’s Fort Hill Plantation in upstate South Carolina. Calhoun’s plantation house still sits in the middle of campus. From the establishment of the plantation in 1825 through the integration of Clemson in 1963, African Americans have played a pivotal role in sustaining the land and the university. Yet their stories and contributions are largely omitted from Clemson’s public history. This book traces “Call My Name: African Americans in Early Clemson University History,” a Clemson English professor’s public history project that helped convince the university to reexamine and reconceptualize the institution’s complete and complex story from the origins of its land as Cherokee territory to its transformation into an increasingly diverse higher-education institution in the twenty-first century. Threading together scenes of communal history and conversation, student protests, white supremacist terrorism, and personal and institutional reckoning with Clemson’s past, this story helps us better understand the inextricable link between the history and legacies of slavery and the development of higher education institutions in America.

Taking a close look at all the key male figures in Toni Morrison’s eight novels, this book explores Morrison’s admitted, but critically neglected, interest in the relationships between African American men and women and the “axes” on which these relationships turn. Most Morrison scholarship deals with her female characters.Can’t I Love What I Criticize?offers a response to this imbalance and to Morrison’s call for more work on men, who remain, in her words, “outside of that little community value thing.” The book also considers the barriers between black men and women thrown up by their participation in a larger, historically racist culture of competition, ownership, sexual repression, and fixed ideals about physical beauty and romantic love. Black women, Morrison says, bear their crosses “extremely well,” and black men, although they have been routinely emasculated by “white men, period,” have managed to maintain a feisty “magic” that everybody wants but nobody else has. Understanding Morrison’s treatment of her male characters, says Susan Mayberry, becomes crucial to grasping her success in “countering the damage done by a spectrum of sometimes misguided isms”--including white American feminism. Morrison’s version of masculinity suggests that black men have “successfully retained their special vitality in spite of white male resistance” and that “their connections to black women have saved their lives.” To single out her men is not to negate the preeminence of her women; rather, it is to recognize the interconnectedness and balance between them.

PULITZER PRIZE WINNER • NEW YORK TIMES BESTSELLER • A spellbinding novel that transforms history into a story as powerful as Exodus and as intimate as a lullaby. With a new afterword by the author. This "brutally powerful, mesmerizing story” (People) is an unflinchingly look into the abyss of slavery, from the acclaimed Nobel Prize winner. Sethe was born a slave and escaped to Ohio, but eighteen years later she is still not free. Sethe has too many memories of Sweet Home, the beautiful farm where so many hideous things happened. And Sethe’s new home is haunted by the ghost of her baby, who died nameless and whose tombstone is engraved with a single word: Beloved. “A masterwork.... Wonderful.... I can’t imagine American literature without it.” —John Leonard, Los Angeles Times