Since the mid-1980s, Sudan has been involved in civil war fueled by religious, ethnic, and regional strife. Thousands of children have experienced horrors and intense hardships beyond the scale of human understanding. They have been dubbed the Lost Boys of Sudan. Many, orphaned by the war, have arrived at Kakuma, a refugee camp in Kenya. The label of the Lost Boys was borrowed from the children's story Peter Pan. The Lost Boys of Sudan describe a generation of Sudanese boys driven from their tribal lands by the devastation of the civil war between the North and the South. The Original Lost Boy of Sudan told by King Deng Akon, details the truth regarding the war in southern Sudan, the scorching desert, heat, and the historical events that led to the bloodshed. The true experiences of "the Lost Boys of Sudan" has been overlooked or simply mentioned by the media. However, King Deng Akon provides an opportunity to witness a perilous quest for freedom from a first-person perspective. King Deng is the emblem of peace and The Original Lost Boy of Sudan is the insignia of struggle out of Africa to America.

This collection of essays emerged from a symposium held at Mercer University which examined the ways in which W. E. B. DuBois's theories of race have shaped racial discussion and public policy in the twentieth-century. The essays also examine the application of Du Bois's theories to the new millennium, as well as his contributions to the study of the humanities.

Christopher Z. Hobson offers the first in-depth study of prophetic traditions in African American religion. Drawing on contemporary speeches, essays, sermons, reminiscences, and works of theological speculation from 1800 to 1950, he shows how African American prophets shared a belief in a ''God of the oppressed:'' a God who tested the nation's ability to move toward justice and who showed favor toward struggles for equality. The Mount of Vision also examines the conflict between the African American prophets who believed that the nation could one day be redeemed through struggle, and those who felt that its hypocrisy and malevolence lay too deep for redemption. Contrary to the prevalent view that black nationalism is the strongest African American justice tradition, Hobson argues that the reformative tradition in prophecy has been most important and constant in the struggle for equality, and has sparked a politics of prophetic integrationism spanning most of two centuries. Hobson shows too the special role of millennial teaching in sustaining hope for oppressed people and cross-fertilizing other prophecy traditions. The Mount of Vision incorporates a wide range of biblical scholarship illuminating diverse prophetic traditions as well as recent studies in politics and culture. It concludes with an examination of the meaning of African American prohecy today, in the time of the first African American presidency, the semicentenary of the civil rights movement, and the sesquicentennial of the American Civil War: paradoxical moments in which our ''post-racial'' society is still pervaded by injustice, and prophecy is not fulfilled but endures as a challenge.

Nearly a week after George Zimmerman was found not guilty of killing Trayvon Martin, President Obama walked into the press briefing room and shocked observers by saying that "Trayvon could have been me." He talked personally and poignantly about his experiences and pointed to intra-racial violence as equally serious and precarious for black boys. He offered no sweeping policy changes or legislative agendas; he saw them as futile. Instead, he suggested that prejudice would be eliminated through collective efforts to help black males and for everyone to reflect on their own prejudices. Obama's presidency provides a unique opportunity to engage in a discussion about race and politics. In The Race Whisperer, Melanye Price analyzes the manner in which Barack Obama uses race strategically to engage with and win the loyalty of potential supporters. This book uses examples from Obama's campaigns and presidency to demonstrate his ability to authentically tap into notions of blackness and whiteness to appeal to particular constituencies. By tailoring his unorthodox personal narrative to emphasize those parts of it that most resonate with a specific racial group, he targets his message effectively to that audience, shoring up electoral and governing support. The book also considers the impact of Obama's use of race on the ongoing quest for black political empowerment. Unfortunately, racial advocacy for African Americans has been made more difficult because of the intense scrutiny of Obama's relationship with the black community, Obama's unwillingness to be more publicly vocal in light of that scrutiny, and the black community's reluctance to use traditional protest and advocacy methods on a black president. Ultimately, though, The Race Whisperer argues for a more complex reading of race in the age of Obama, breaking new ground in the study of race and politics, public opinion, and political campaigns.

This study of the construction of race in American culture takes its title from a central story thread in Mark Twain's Adventures of Huckleberry Finn. Huck, who resolves to ""go to hell"" rather than turn over the runaway slave Jim, in time betrays his companion. Jeff Abernathy assesses cross-racial pairings in American literature following Huckleberry Finn to show that this pattern of engagement and betrayal appears repeatedly in our fiction?notably southern fiction?just as it appears throughout American history and culture. He contends that such stories of companionship and rejection express opposing tenets of American culture: a persistent vision of democracy and the racial hierarchy that undermines it. Abernathy traces this pattern through works by William Faulkner, Carson McCullers, Harper Lee, Kaye Gibbons, Sara Flanigan, Elizabeth Spencer, Padgett Powell, Ellen Douglas, and Glasgow Phillips. He then demonstrates how African American writers pointedly contest the pattern. The works of Ralph Ellison, Alice Walker, and Richard Wright, for example, ""portray autonomous black characters and white characters who must earn their own salvation, or gain it not at all.

Maria Stewart is believed by many to have been the first American woman of any race to give public political speeches. In "Word, Like Fire, " Valerie C. Cooper argues that the religious, political, and social threads of Maria Stewart's thought are tightly interwoven, such that focusing narrowly on any one aspect would be to misunderstand her rhetoric. Cooper demonstrates how a certain kind of biblical interpretation can be a Rosetta Stone for understanding various areas of African American life and thought that still resonate today.

James E. Dellroy or "Great Ezomo" the venerable head of the Dellroy clan, is getting old. He has raised his family up to become one of the most powerful families in the U.S., certainly the most powerful black family...and the most dangerous. He is a man of tradition like his father and all who came before him and carried on a warrior tradition that goes all the way back to his most revered ancestor...and even further. But some of these traditions are under stress and his descendants begin to worry him. When an obscure African slave dies in a slave revolt, he leaves behind a legacy of defiance, pride, and resistance to his children, over the generations, many defiant Dellroys have met a premature end in America...but none of them ever went down easily. Others survived to continue the line, but many bore scars to prove their defiance and continued warrior spirit. Abiola left three other things behind that would shape the mentality and direction of his descendants. His name, Abiola, a small carving of his god, and a strict order obeyed faithfully by his children and children's children all the way to the present at all cost... "Never allow my bloodline to be tainted by that of the White Man " The Dellroys' don't even marry other black people if they show any signs of white ancestry. Although the Dellroys' have mixed with Native Americans and even later, Asians, no Dellroy of the main bloodline has ever voluntarily mated with a Caucasian or at least given birth to a child of one if the opposite occurred, not if they wanted to stay a Dellroy...that is about to change. America is now a different place from what it once was and there are those who believe that some practices of the family have long outlived their day...but not everyone agrees, and there are those who may yet prove them right One of Tawanna's sons is about to cross a line that will challenge old ignorance's, but at the same time set in motion events that will cause upheaval in the Dellroy hierarchy, send war drums sounding throughout the African Diaspora from Harlem to Argentina and set the Dellroys' and their kin on a collision course with one of the most powerful mafia families in the country. Tawanna Dellroy must now earn the name that Ezomo gave her all those years ago...Queen Dellroy

C. Vann Woodward is one of the most significant historians of the post-Reconstruction South. Over his career of nearly seven decades, he wrote nine books; won the Bancroft and Pulitzer Prizes; penned hundreds of book reviews, opinion pieces, and scholarly essays; and gained national and international recognition as a public intellectual. Even today historians must contend with Woodward's sweeping interpretations about southern history. What is less known about Woodward is his scholarly interest in the history of white antebellum southern dissenters, the immediate consequences of emancipation, and the history of Reconstruction in the years prior to the Compromise of 1877. Woodward addressed these topics in three mid-century lecture series that have never before been published. The Lost Lectures of C. Vann Woodward presents for the first time lectures that showcase his life-long interest in exploring the contours and limits of nineteenth-century liberalism during key moments of social upheaval in the South. Historians Natalie J. Ring and Sarah E. Gardner analyze these works, drawing on correspondence, published and unpublished material, and Woodward's personal notes. They also chronicle his failed attempts to finish a much-awaited comprehensive history of Reconstruction and reflect on the challenges of writing about the failures of post-Civil War American society during the civil rights era, dubbed the Second Reconstruction. With an insightful foreword by eminent Southern historian Edward L. Ayers, The Lost Lectures of C. Vann Woodward offers new perspectives on this towering authority on nineteenth- and twentieth-century southern history and his attempts to make sense of the past amidst the tumultuous times in which he lived.

Reading Contemporary African American Literature focuses on the subject of contemporary African American popular fiction by women. Bragg's study addresses why such work should be the subject of scholarly examination, describes the events and attitudes which account for the critical neglect of this body of work, and models a critical approach to such narratives that demonstrates the distinctive ways in which this literature captures the complexities of post-civil rights era black experiences. In making her arguments regarding the value of popular writing, Bragg argues that black women's popular fiction foregrounds gender in ways that are frequently missing from other modes of narrative production. They exhibit a responsiveness and timeliness to the shifting social terrain which is reflected in the rapidly shifting styles and themes which characterize popular fiction. In doing so, they extend the historical function of African American literature by continuing to engage the black body as a symbol of political meaning in the social context of the United States. In popular literature Beauty Bragg locates a space from which black women engage a variety of public discourses.

More than the story of one man's case, this book tells the story of entire generations of people marked as "mixed race" in America amid slavery and its aftermath, and being officially denied their multicultural identity and personal rights as a result. Contrary to popular misconceptions, Plessy v. Ferguson was not a simple case of black vs. white separation, but rather a challenging and complex protest for U.S. law to fully accept mixed ancestry and multiculturalism. This book focuses on the long struggle for individual identity and multicultural recognition amid the dehumanizing and depersonalizing forces of American Negro slavery-and the Anglo-American white supremacy that drove it. The book takes students and general readers through the extended gestation period that gave birth to one of the most oft-mentioned but widely misunderstood landmark law will cases in U.S. history. It provides a chronology, brief biographies of key figures, primary documents, an annotated bibliography, and an index all of which provide easy reading and quick reference. Modern readers will find the direct connections between Plessy's story and contemporary racial currents in America intriguing.

"The Man Who Changed His Skin" is the first complete biography of John Howard Griffin. Griffin journeyed from Texas to France alone at 15, to study, in 1935. When the Nazis invaded France, he helped get French, German and Austrian Jews to safety. Before he was 21, he was on Gestapo death lists. He returned to the U.S., joined the Air Force and was stationed on a remote island inthe South Pacific. His eyesight was damaged in a Japanese air attack and he became blind for 10 years. Suddenly his eyesight came back. He then turned his skin black and traveled throughout the south in 1959-1960. His subsequent book, "Black Like Me" became an instant American classic and has been published in 65 countries. Griffin's personal diaries and journals are quoted extensively. This biography is published during the 50th anniversary year of "Black Like Me."