From martyr to insult, how “Uncle Tom” has influenced two centuries of racial politics. Jackie Robinson, President Barack Obama, Supreme Court Justice Clarence Thomas, O.J. Simpson and Christopher Darden have all been accused of being an Uncle Tom during their careers. How, why, and with what consequences for our society did Uncle Tom morph first into a servile old man and then to a racial epithet hurled at African American men deemed, by other Black people, to have betrayed their race? Uncle Tom, the eponymous figure in Harriet Beecher Stowe’s sentimental anti-slavery novel, Uncle Tom’s Cabin, was a loyal Christian who died a martyr’s death. But soon after the best-selling novel appeared, theatre troupes across North America and Europe transformed Stowe’s story into minstrel shows featuring white men in blackface. In Uncle, Cheryl Thompson traces Tom’s journey from literary character to racial trope. She explores how Uncle Tom came to be and exposes the relentless reworking of Uncle Tom into a nostalgic, racial metaphor with the power to shape how we see Black men, a distortion visible in everything from Uncle Ben and Rastus The Cream of Wheat chef to Shirley Temple and Bill “Bojangles” Robinson to Bill Cosby. In Donald Trump’s post-truth America, where nostalgia is used as a political tool to rewrite history, Uncle makes the case for why understanding the production of racial stereotypes matters more than ever before.

During the heady days of the 2008 election cycle, playwright Rudy Paschal struggles to create a new theater that reflects a contemporary Black aesthetic using the iconic figure of Robert Johnson and the last days of his life. His girlfriend, Janet, a white feminist literary theorist at NYU, is at work on a book herself attempting to find peace between third wave feminism and womanism. The political and cultural differences dividing the two leads to a strain in the relationship which leads both characters to re-examine their core values.

In LEANING ON THE ROCK, motivational humorist Denise Laborde shares an uplifting, candid, and amusing compilation of personal anecdotes and accompanying scripture that illustrate how God has helped her achieve a fulfilling life, ultimately enabling others to view themselves as victorious overcomers rather than perpetual victims. As Laborde offers a poignant, faith-filled glimpse into the joys and sorrows of her journey through life, she illustrates how she found comfort and guidance in the Bible and through prayer, despite facing seemingly insurmountable challenges following the birth of two children with cerebral palsy, her fathers sudden blindness, a divorce after more than twenty years of marriage, and bankruptcy. Instead of falling into a bitter, deep despair, she details how each event instead deepened her faith in the God who had become her constant ally, steady companion, and the never-ending source of daily strength. For anyone desiring peace, joy, and contentment, Labordes experiences offer methods on how to choose Gods will in order to move forward, regain hope, and achieve a gratifying life. Let him rely on, trust in, and be confident in the name of the Lord, and let him lean upon and be supported by his God. Isaiah 50:10 (Amplified Bible)

Best American Experimental Writing 2020, guest-edited by Joyelle McSweeney and Carmen Maria Machado, is the sixth edition of the critically acclaimed anthology series compiling an exciting mix of fiction, poetry, non-fiction, and genre-defying work. Featuring a diverse roster of writers and artists culled from both established authors—including Anne Boyer and Alice Notley—as well as new and unexpected voices, like Kamden Hilliard and Kanika Agrawal, BAX 2020 presents an expansive view of today's experimental and high-energy writing practices. A perfect gift for discerning readers as well as an important classroom tool, Best American Experimental Writing 2020 is a vital addition to the American literary landscape.

This scholarly study demonstrates “that while post-Hurricane Katrina New Orleans is changing, the vibrant traditions of jazz . . . must continue” (Journal of African American History). An examination of the musical, religious, and political landscape of black New Orleans before and after Hurricane Katrina, this revised edition looks at how these factors play out in a new millennium of global apartheid. Richard Brent Turner explores the history and contemporary significance of second lines—the group of dancers who follow the first procession of church and club members, brass bands, and grand marshals in black New Orleans’s jazz street parades. Here music and religion interplay, and Turner’s study reveals how these identities and traditions from Haiti and West and Central Africa are reinterpreted. He also describes how second line participants create their own social space and become proficient in the arts of political disguise, resistance, and performance.

Jazz in New Orleans provides accurate information about, and an insightful interpretation of, jazz in New Orleans from the end of World War II through 1970. Suhor, relying on his experiences as a listener, a working jazz drummer, and writer in New Orleans during this period, has done a great service to lovers of New Orleans music by filling in some gaping holes in postwar jazz history and cutting through many of the myths and misconceptions that have taken hold over the years. Skillfully combining his personal experiences and historical research, the author writes with both authority and immediacy. The text, rich in previously unpublished anecdotes and New Orleans lore, is divided into three sections, each with an overview essay followed by pertinent articles Suhor wrote for national and local journals—including Down Beat and New Orleans Magazine. Section One, "Jazz and the Establishment," focuses on cultural and institutional settings in which jazz was first battered, then nurtured. It deals with the reluctance of power brokers and the custodians of culture in New Orleans to accept jazz as art until the music proved itself elsewhere and was easily recognizable as a marketable commodity. Section Two, "Traditional and Dixieland Jazz," highlights the music and the musicians who were central to early jazz styles in New Orleans between 1947 and 1953. Section Three, "An Invisible Generation," will help dispel the stubborn myth that almost no one was playing be-bop or other modern jazz styles in New Orleans before the current generation of young artists appeared in the 1980s.