Ebony Women Clothed In Scarlet

This intergenerational memoir introduces four generations of Christian, Black women who live in Chicago. The author describes lessons she's learned from her great grandmother, grandmother, and mother that helped her navigate life from her early years through her twenties. It was their strength, courage, and ability to dream that helped her as a young, homeschooled, Black child of a deceased father and single mother who hails from a low-income, poverty-stricken, drug-infested, and gang and gun violence ridden neighborhood grow up to become an educator at her childhood elementary school. She describes how she received her doctorate in education, created her own publishing company, became a self-published author, and activist for single-mother college students. In the process, realizing that no matter what life brings, God always has a plan and it is important to trust in Him and have faith in His plan.

Daniel Whyte III never intended to write a book to young black women. He believes, according to the Scriptures, that the older women should teach the younger women. However, after Letters to Young Black Men: Advice & Encouragement for a Difficult Journey became a bestselling book, readers requested that Whyte write a book for young black women as well. He prayed about it and was led to do so. Regarding the purpose of this book, Whyte states: This book is more about prevention than it is about healing. There are many other great men and women of God who are doing great work in the healing and restoration department for young black women. I believe that many of the problems that young black women are dealing with today can be prevented from happening in the first place. I also believe that in order for young women to be victorious in this life, they must operate from a position of strength and power. This book will empower them to win against their enemies: the devil, sorry men and even themselves. I hope that they will read it and never live a defeated life again. Daniel Whyte III writes a heartfelt book to his daughters and to other young black women, on the various issues of life that they face today. Whyte actually commenced the writing of this book from his hospital bed during a routine stay for chest pains. Symbolically, if Daniel Whyte III were on his deathbed, the words contained in this book are those that he would say to his six daughters. Written just for the young black woman in your life, whether you are a father, mother, grandparent or Sunday school teacher, Letters to Young Black Women is overflowing with loving, fatherly, "advice and encouragement for a difficult journey."

Four autobiographical narratives written by African-American women from 1853 to 1902.

“Trust the man who wears a flaming crown and possesses the golden touch. Beware the blacksmith.” Cast out of Wales after her mother’s death, Keely Glendower travels to England to find her natural father, the Duke of Ludlow. She wears her magical dragon pendant and carries within her heart her mother’s prophetic words. Though there is no love lost between the Welsh and the English, Keely cannot resist the heated gaze of Richard Devereux, England’s wealthiest earl, the English queen’s “Midas”. Despite, her eccentric ways, Richard is drawn to Keely. Just gazing at the raven-haired, violet-eyed beauty kindles a passion he’s never known. Richard is a very determined man, but when a long buried secret is revealed, can the earl use his power to protect them or will his enemies destroy them both?

Scarlet and Black documents the history of Rutgers's connection to slavery, which was neither casual nor accidental--nor unusual. Like most early American colleges, Rutgers depended on slaves to build its campuses and serve its students and faculty. The contributors offer this history as a usable one--to strengthen Rutgers and help direct its course for the future.

Today John Hancock is known for his signature, but during the revolutionary era, he was famed for his pragmatic statesmanship. Brooke Barbier explores Hancock’s position as a revolutionary who nonetheless understood the value of compromise. By shunning political extremes, Hancock became hugely influential in the infant United States.

London became an international center for import and export trade in the late Middle Ages. The export of wool, the development of luxury crafts and the redistribution of goods from the continent made London one of the leading commercial cities of Europe. While capital for these ventures came from a variety of sources, the recirculation of wealth through London women was important in providing both material and social capital for the growth of London's economy. A shrewd Venetian visiting England around 1500 commented about the concentration of wealth and property in women's hands. He reported that London law divided a testator's property three ways allowing a third to the wife for her life use, a third for immediate inheritance of the heirs, and a third for burial and the benefit of the testator's soul. Women inherited equally with men and widows had custody of the wealth of minor children. In a society in which marriage was assumed to be a natural state for women, London women married and remarried. Their wealth followed them in their marriages and was it was administered by subsequent husbands. This study, based on extensive use of primary source materials, shows that London's economic growth was in part due to the substantial wealth that women transmitted through marriage. The Italian visitor observed that London men, unlike Venetians, did not seek to establish long patrilineages discouraging women to remarry, but instead preferred to recirculate wealth through women. London's social structure, therefore, was horizontal, spreading wealth among guilds rather than lineages. The liquidity of wealth was important to a growing commercial society and women brought not only wealth but social prestige and trade skills as well into their marriages. But marriage was not the only economic activity of women. London law permitted women to trade in their own right as femmes soles and a number of women, many of them immigrants from the countryside, served as wage laborers. But London's archives confirm women's chief economic impact was felt in the capital and skill they brought with them to marriages, rather than their profits as independent traders or wage laborers.

For over two centuries, in the North as well as the South, both within their own community and in the public arena, African Americans have presented their bodies in culturally distinctive ways. Shane White and Graham White consider the deeper significance of the ways in which African Americans have dressed, walked, danced, arranged their hair, and communicated in silent gestures. They ask what elaborate hair styles, bright colors, bandanas, long watch chains, and zoot suits, for example, have really meant, and discuss style itself as an expression of deep-seated cultural imperatives. Their wide-ranging exploration of black style from its African origins to the 1940s reveals a culture that differed from that of the dominant racial group in ways that were often subtle and elusive. A wealth of black-and-white illustrations show the range of African American experience in America, emanating from all parts of the country, from cities and farms, from slave plantations, and Chicago beauty contests. White and White argue that the politics of black style is, in fact, the politics of metaphor, always ambiguous because it is always indirect. To tease out these ambiguities, they examine extensive sources, including advertisements for runaway slaves, interviews recorded with surviving ex-slaves in the 1930s, autobiographies, travelers' accounts, photographs, paintings, prints, newspapers, and images drawn from popular culture, such as the stereotypes of Jim Crow and Zip Coon.