Milkman Dead was born shortly after a neighborhood eccentric hurled himself off a rooftop in a vain attempt at flight. For the rest of his life he, too, will be trying to fly. As Morrison follows Milkman from his rustbelt city to the place of his family’s origins, she introduces an entire cast of strivers and seeresses, liars and assassins, the inhabitants of a fully realized Black world.

At the beginning of Pudd'nhead Wilson a young female slave, fearing for her infant son's life, exchanges her light-skinned child with her master's, leading to a novel whose plot rages as a savage indictment of racial prejudice and slavery. Written in 1894, Pudd'nhead Wilson is full of characteristic Twain humor and stands as a gem among the author's later works.

According to Max Disher, an ambitious young black man in 1930s New York, someone of his race has only three alternatives: "Get out, get white, or get along." Incapable of getting out and unhappy with getting along, Max leaps at the remaining possibility. Thanks to a certain Dr. Junius Crookman and his mysterious process, Max and other eager clients develop bleached skin that permits them to enter previously forbidden territory. What they discover in white society, however, gives them second thoughts.

In this ambitious work, Cedric Robinson demonstrates that efforts to understand Black people's history of resistance solely through the prism of Marxist theory are incomplete and inaccurate. Marxist analyses tend to presuppose European models of history and experience that downplay the significance of Black people and Black communities as agents of change and resistance. Black radicalism, Robinson argues, must be linked to the traditions of Africa and the unique experiences of Blacks on Western continents, and any analyses of African American history need to acknowledge this.

In this book, Katrina Hazzard-Donald explores African Americans' experience and practice of the herbal, healing folk belief tradition known as Hoodoo. Working against conventional scholarship, Hazzard-Donald argues that Hoodoo emerged first in three distinct regions she calls "regional Hoodoo clusters" and that after the turn of the 19th century, Hoodoo took on a national rather than regional profile.