Phillis Wheatley (c. 1753–1784) was an American freed slave and poet who wrote the first book of poetry by an African-American. Sold into a slavery in West Africa at the age of around seven, she was taken to North America where she served the Wheatley family of Boston. Phillis was tutored in reading and writing by Mary, the Wheatleys' 18-year-old daughter, and was reading Latin and Greek classics from the age of twelve. Encouraged by the progressive Wheatleys who recognised her incredible literary talent, she wrote "To the University of Cambridge” when she was 14 and by 20 had found patronage in the form of Selina Hastings, Countess of Huntingdon. Her works garnered acclaim in both England and the colonies and she became the first African American to make a living as a poet. This volume contains a collection of Wheatley's best poetry, including the titular poem “Being Brought from Africa to America”. Contents include: “Phillis Wheatley”, “Phillis Wheatley by Benjamin Brawley”, “To Maecenas”, “On Virtue”, “To the University of Cambridge”, “To the King’s Most Excellent Majesty”, “On Being Brought from Africa to America”, “On the Death of the Rev. Dr. Sewell”, “On the Death of the Rev. Mr. George Whitefield”, etc. Ragged Hand is proudly publishing this brand new collection of classic poetry with a specially-commissioned biography of the author.

In an attempt to lay bare the historical and cultural roots of modern African American societies in the South and the British West Indies, Michael Mullin gives a vivid depiction of slave family life, economic strategies, and religion and their relationship to patterns of resistance and acculturation in two major plantation regions, the Caribbean and the American South. Generalized observations of plantation slavery, usually assumed to be the whole of Africans' experience, fail to provide definitive answers about how they met and often overcame the challenges and deprivations of their new lives. Mullin discusses three phases of slave resistance and religion in Anglo-America, both on and off plantations. During the first, or African, phase from the 1730s to the 1760s slave resistance was generally sudden, violently destructive, and charged with African ritual. The second phase, from the late 1760s to the early 1800s, involved plantation slaves who were more conservative and wary. The third phase, from the late 1760s to the second quarter of the nineteenth century, was led by assimilated blacks - artisans and drivers - who, having developed skills both on and off the plantation, led the large preemancipation rebellions. Mullin's case studies of slaveowners and plantation overseers draw on personal diaries and other documents to reveal memorable men whose approaches to their jobs varied widely and were as much affected by interactions with slaves as by personal background, the location of the plantation, and the economic climate of the times. Extensive archival and anecdotal sources inform this pioneering study of slavery as it was practiced in tidewater Virginia, on the rice coast of the Carolinas, and in Jamaica and Barbados. Bringing his training in anthropology to bear on sources from Great Britain, the Caribbean, and the United States, Mullin offers new and definitive information.

With a booming economy that afforded numerous opportunities for immigrants throughout the 1990s, the Twin Cities area has attracted people of African descent from throughout the United States and the world and is fast becoming a transnational metropolis. Minnesota's largest urban area, the region now also has the country's most diverse black population. A closely drawn ethnography, Creating Africa in America: Translocal Identity in an Emerging World City seeks to understand and evaluate the process of identity formation in the context of globalization in a way that is also site specific. Bringing to this study a rich and interesting professional history and expertise, Jacqueline Copeland-Carson focuses on a Minneapolis-based nonprofit, the Cultural Wellness Center, which combines different ethnic approaches to bodily health and community well-being as the basis for a shared, translocal "African" culture. The book explores how the body can become a surrogate locus for identity, thus displacing territory as the key referent for organizing and experiencing African diasporan diversity. Showing how alternatives are created to mainstream majority and Afrocentric approaches to identity, she addresses the way that bridges can be built in the African diaspora among different African immigrant, African American, and other groups. As this thoughtful and compassionate ethnographic study shows, the fact that there is no simple and concrete way to define how one can be African in contemporary America reflects the tangled nature of cultural processes and social relations at large. Copeland-Carson demonstrates the cultural creativity and social dexterity of people living in an urban setting, and suggests that anthropologists give more attention to the role of the nonprofit sector as a forum for creating community and identity throughout African diasporan history in the United States.

Life is about confronting challenges and living our dreams. And for one young girl growing up in East Africa, overcoming negativity and striving for the American dream would be her greatest journey. In From Africa to America: A Coat of Many Colors, author Emma Eminash shares a fearless chronicle of her migration from Africa to America. Speaking to the differences between life in Africa and life in Americacovering topics like spirituality, culture, and dating and marriageEmma shares touching and humorous stories about adjusting to American life both professionally and personally, and she also gives advice for how to master the clichs of pop culture in the United States. And for newcomers to American soil, her testimony will especially provide valuable lessons about the lifestyle and the people they are likely to encounter each day. From her most sorrowful, vile moments to the fortunate joys and pleasures of living in both Africa and the United States, Emma shows how we can defeat our inner battles against anger, jealousy, loneliness, offense, self-consciousness, and other negative emotionsall the while providing a guidebook for helping people adjust to new lives in a new culture. Seeing the world through multicultural eyes will offer a wisdom that is universal and that speaks to people of all ethnic, religious, and cultural identities.

Musicians’ Migratory Patterns: The African Drum as Symbol in Early America questions the ban that was placed on the African drum in early America. It shows the functional use of the drum for celebrations, weddings, funerals, religious ceremonies, and nonviolent communication. The assumption that "drums and horns" were used to communicate in slave revolts is undone in this study. Rather, this volume seeks to consider the "social place" of the drum for both blacks and whites of the time, using the writings of Europeans and colonial-era Americans, the accounts of African American free persons and slaves, the period instruments, and numerous illustrations of paintings and sculpture. The image of the drum was effectively appropriated by Europeans and Americans who wrote about African American culture, particularly in the nineteenth century, and re-appropriated by African American poets and painters in the early twentieth century who recreated a positive nationalist view of their African past. Throughout human history, cultural objects have been banned by one group to be used another, objects that include books, religious artifacts, and ways of dress. This study unlocks a metaphor that is at the root of racial bias—the idea of what is primitive—while offering a fresh approach by promoting the construct of multiple-points-of-view for this social-historical presentation.