For Single Mothers Working As Train Conductors

Laura Esther Wolfson’s literary debut draws on years of immersion in the Russian and French languages; struggles to gain a basic understanding of Judaism, its history, and her place in it; and her search for a form to hold the stories that emerge from what she has lived, observed, overheard, and misremembered. In “Proust at Rush Hour,” when her lungs begin to collapse and fail, forcing her to give up an exciting and precarious existence as a globetrotting simultaneous interpreter, she seeks consolation by reading Proust in the original while commuting by subway to a desk job that requires no more than a minimal knowledge of French. In “For Single Mothers Working as Train Conductors” she gives away her diaphragm and tubes of spermicidal jelly to a woman in the Soviet Union who, with two unwanted pregnancies behind her, needs them more than she does. “The Husband Method” has her translating a book on Russian obscenities and gulag slang during the dissolution of her marriage to the Russian-speaker who taught her much of what she knows about that language. In prose spangled with pathos and dusted with humor, Wolfson transports us to Paris, the Republic of Georgia, upstate New York, the Upper West Side, and the corridors of the United Nations, telling stories that skewer, transform, and inspire.

"From age five, Sufiya Abdur-Rahman, the daughter of two Black Power-era converts to Islam, feels drawn to the faith even as her father, a devoted Muslim, introduces her to and, at the same time, distances her from it. He and her mother abandoned their Harlem mosque before she was born and divorced when she was twelve. Forced apart from her father--her portal into Islam--she yearns to reconnect with the religion and, through it, him. In Heir to the Crescent Moon, Abdur-Rahman's longing to comprehend her father's complicated relationship with Islam leads her first to recount her own history with it. Later, as she seeks to discover what both pulled her father to and pushed him from the mosque and her mother, Abdur-Rahman delves into the past. She journeys from the Christian righteousness of Adam Clayton Powell Jr.'s 1950s Harlem, through the Malcolm X-inspired college activism of the late 1960s, to the unfulfilled potential of the early-'70s' black American Muslim movement. When a painful reminder of the reason for her father's inconsistent ties to his former mosque appears to threaten his life, Abdur-Rahman's search nearly ends. She's forced to come to terms with her Muslim identity, and learns how events from generations past can reverberate through the present. Told, at times, with lighthearted humor or heartbreaking candor, Abdur-Rahman's story of adolescent Arabic lessons, fasting, and Muslim mosque, funeral, and eid services speaks to the challenges of bridging generational and cultural divides and what it takes to maintain family amidst personal and societal upheaval. Writing with quiet beauty but intellectual force about identity, community, violence, hope, despair, and faith, Abdur-Rahman weaves a vital tale about a family: black, Muslim, and distinctly American"--

What does it mean to be instantly transformed into the most hated person in your community? After meeting Fidel Castro at a Havana reception in 1994, Cuban-born Magda Montiel Davis, founder of one of the largest immigration law firms in South Florida, soon found out. The reception—attended by hundreds of other Cuban émigrés—was videotaped for historical archives. In a seconds-long clip, Fidel pecks the traditional protocol kiss on Montiel Davis’s cheek as she thanks him for the social benefits conferred upon the Cuban people. The video, however, was mysteriously sold to U.S. reporters and aired incessantly throughout South Florida. Soon the encounter was an international cause célèbre. Life as she knew it was over for Montiel Davis and her family, including a father who worked with the CIA to topple Fidel, a nohablo-inglés mother who lived with the family, her five children, and her Jewish Brooklyn-born attorney husband. Kissing Fidel shares the sometimes dismal, sometimes comical realities of an ordinary citizen being thrown into a world of death threats, mob attacks, and terrorism.

This anthology is a catalog of seeds—the work of a network of young writers and mentors, each cultivating a shimmering, emergent voice. For the past two years, New York City high school students have weathered an adolescence shaped by an ongoing global pandemic. Throughout it all, they have found new ways to build community and take root. Roots allow for living beings to journey into our past and forward into the future, toward and away from home, and enable us to withstand the storms that invariably pass through. In short stories, personal essays, poetry, and more, the students reflect on endurance, change, and growth. For twenty-five years, Girls Write Now has been amplifying transformative stories that break down the barriers of gender, race, age and poverty. In addition to being the first writing and mentoring organization of its kind, Girls Write Now continually ranks among the top programs nationwide for driving social-emotional growth for youth. The nationally award-winning nonprofit mentors the next generation of female and gender expansive writers and leaders who are shaping culture, impacting businesses and creating change.

The world is beset by crises that are reshaping societies, economies, healthcare systems, transport and workplaces. Many parts of our lives are changing. The greatest challenges, such as COVID-19, climate change, poverty and equality, will require larger investments and more partnerships as this decade progresses. No single institution can meet the world's needs for innovation and cooperation. EIB Global Report: The Story illustrates why we created a new development branch by telling more than a dozen stories that discuss how we can meet challenges in areas such as gender equality, innovation, vaccines and green energy.

In this original book, Claudia Leeb uses a poststructuralist perspective to chart explicit and tacit assumptions about the working class in general and the working-class woman specifically in the classical texts of prominent political philosophers and social critics including Plato, Aristotle, Kant, Rousseau, Marx, Weber and Bourdieu. The author argues that philosophical discourses that construct such categories as the Other function as disciplinary practices that aim at keeping working-class women either out of or at the margins of academic institutions. She analyzes interviews with women from a range of national origins in New York City's elite academic institutions, who identified their backgrounds as working class. Her analysis foregrounds the potential of these women to resist class and gender discipline. Working-Class Women in Elite Academia makes a significant contribution to political-theory literature on injustice that challenges and reconfigures the meanings of woman and working class. It is of particular interest to political philosophers, critical theorists, and women's and gender studies scholars.

Given the range of possibilities open to women today, what futures do adolescent girls dream of and pursue? And how do social class and race play into their trajectories? In asking young women about their aspirations in three areas—school, work, and family—Best Laid Plans demonstrates how future plans are framed by notions of gendered responsibilities and abilities. Through her examination of the lives of poor, working-class, and middle-class Black and White young women as they navigate the transition to adulthood, sociologist Jessica Halliday Hardie defines anew what it means for young women to come of age. In particular, Hardie shows how social capital, either possessed or lacked, is not simply a resource for planning for the future but a structure whose form and function varies by social class and race. As these inequalities persist into adulthood, high aspirations, social capital, and careful planning bolster some young women while hindering others. Drawing on qualitative data from a five-year period, Best Laid Plans makes the case for why we need to move beyond the individual appeal to “dream bigger” and “plan better” and toward systematic changes that will put young people’s aspirations within reach.