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We remember Audre Lorde as an iconic writer, a quotable teacher whose words and face grace T-shirts, nonprofit annual reports, and campus diversity-center walls. But even those who are inspired by Lorde’s teachings on “the creative power of difference” may be missing something fundamental about her life and work, and what they can mean for us today. Lorde’s understanding of survival was not simply about getting through to the other side of oppression or being resilient in the face of cancer. It was about the total stakes of what it means to be in relationship with a planet in transformation.

In the wake of the 2014 Ferguson riots, and sick with a chronic condition that rendered them housebound, Johanna Hedva turned to the page to ask: How do you throw a brick through the window of a bank if you can’t get out of bed? It was not long before this essay, “Sick Woman Theory”, became a seminal work on disability, because in reframing illness as not just a biological experience but a social one, Hedva argues that under capitalism—a system that limits our worth to the productivity of our bodies—we must reach for the revolutionary act of caring for ourselves and others.

In November 2021, an obscure email from the California Department of Education landed in New York Times reporter, Thomas Fuller’s, inbox. The football team at the California School for the Deaf in Riverside, a state-run school with only 168 high school students, was having an undefeated season. After years of covering wildfires, war, pandemic, and mass shootings, Fuller was captivated by the story about this deaf football team. It was uplifting. During the pandemic’s gloom, it was a happy story. It was a sports story but not an ordinary one.

Born into a large, close-knit family in Nicaragua, Prisca Dorcas Mojica Rodríguez grew up surrounded by strong, kind, funny, sensitive, resilient, judgmental, messy, beautiful women. Whether blood relatives or chosen family, these tías and primas fundamentally shaped her view of the world—and so did the labels that were used to talk about them. The tía loca who is shunned for defying gender roles. The pretty prima put on a pedestal for her European features. The matriarch who is the core of her community but hides all her pain.

As Indigenous scientist and author of Braiding Sweetgrass Robin Wall Kimmerer harvests serviceberries alongside the birds, she considers the ethic of reciprocity that lies at the heart of the gift economy. How, she asks, can we learn from Indigenous wisdom and the plant world to reimagine what we value most? Our economy is rooted in scarcity, competition, and the hoarding of resources, and we have surrendered our values to a system that actively harms what we love. Meanwhile, the serviceberry’s relationship with the natural world is an embodiment of reciprocity.

When Pepper Stetler was told that her daughter who has Down Syndrome would be regularly required to take IQ tests to secure support in school, she asked a simple question: why? In questioning the authority and relevance of the test, Stetler sets herself on a winding investigation into how the IQ test came to be the irrefutable standard for measuring intelligence. The unsettling history causes Stetler to wonder what influence this test will have over her daughter's future and whether Louisa should be taking it at all.

Malintzin was the indigenous woman who translated for Hernando Cortes in his dealings with the Aztec emperor Moctezuma in the days of 1519 to 1521. The Spanish called her doña Marina, and she has become known to posterity as La Malinche. As Malinche, she has long been regarded as a traitor to her people, a dangerously sexy, scheming woman who gave Cortes whatever he wanted out of her own self-interest. The life of the real woman, however, was much more complicated.

This groundbreaking book introduces a new branch of theological thought Adams calls womanish, as a play on the womanist tradition (the theology of Black womanhood). "Womanish," remembers Adams, is a term Black mothers used for young girls as they grew more interested in doing grown-up things. Adams draws on her own life story as well as the life stories of other Black girls to explore theological concepts such as Scripture, theodicy, salvation, prayer, neighborly love, and the image of God.

Don’t Take Your Love to Town is a story of courage in the face of poverty and tragedy. Ruby recounts losing her mother when she was six, growing up in a mission in northern New South Wales and leaving home when she was 15. She lived in tin huts and tents in the bush and picked up work on the land while raising nine children virtually single-handedly. Later she struggled to make ends meet in the Koori areas of Sydney.

The Anti-Ableist Manifesto defines ableism as discrimination in favor of non-disabled people and helps listeners understand that ending discrimination begins with self-reflection. Tiffany Yu celebrates the power of stories and lived experiences to foster the proximity, intimacy, and humanity of disability identities that have far too often been “othered” and rendered invisible.

Most masked Autistics have spent a lifetime being told how to perform neurotypically: how to behave, how to carry themselves, what to feel, and how to live. With his previous book, Unmasking Autism, Dr. Devon Price has given them the space and tools to unmask and embrace their neurodiversity. But no matter where you are in the unmasking process, there is still work to be done.

Martha S. Jones grew up feeling her Black identity was obvious to all who saw her. But weeks into college, a Black Studies classmate challenged Jones’s right to speak. Suspicious of the color of her skin and the texture of her hair, he confronted her with a question that inspired a lifetime of introspection: “Who do you think you are?” Now a prizewinning scholar of Black history, Jones delves into her family’s past for answers.

Darrin Bell was six years old when his mother told him he couldn’t have a realistic water gun. She said she feared for his safety, that police tend to think of little Black boys as older and less innocent than they really are. Bell examines how The Talk shaped intimate and public moments from childhood to adulthood. While coming of age in Los Angeles—and finding a voice through cartooning—Bell becomes painfully aware of being regarded as dangerous by white teachers, neighbors, and police officers and thus of his mortality

The world is full of mixed messages for girls: Stand up for yourself but do it softly. Be independent but not single. Love your body, just make sure it’s waxed, bleached, and thin. And then there are the more overt hostilities: being talked over, paid less, touched without permission, and having politicians debate their right to bodily autonomy. Many parents find it simpler to affirm girls’ strength than to address these distressing experiences directly. But with girls’ skyrocketing rates of depression, anxiety, and suicide, parenting them in this culture presents an urgent challenge.

Continuing the work of the award-winning Sand Talk, Tyson Yunkaporta casts an Indigenous lens on contemporary society, challenging us to face conflict and embrace conversation to find our way onto the right track. With Right Story, Wrong Story, Apalech Clan member Tyson Yunkaporta, from far north Queensland, tackles the divisions that prevent us from talking to one another. Yunkaporta invites us to confront life’s biggest questions and arms us with the tools we need to really listen, and to open our minds to change based upon our connections with others.

Blending the raw power of Natasha Tretheway's Memorial Drive and Clint Smith's insightful How the Word is Passed, veteran Wall Street Journal journalist Lee Hawkins, Jr. exhaustively examines his family's legacy of post-enslavement trauma in a memoir that is soulful, shocking, and spellbinding.

An award-winning journalist's deeply reported exploration of how race, identity and political trauma have influenced the rise in far-right sentiment among Latinos, and how this group can shape American politics.

Unflinchingly honest about the brutality of this nation’s founding and its legacy of settler-colonialism and genocide, the impact of Roxanne Dunbar-Ortiz’s 2014 book is profound. This classic is revisited with new material that takes an incisive look at the post-Obama era from the war in Afghanistan to Charlottesville’s white supremacy-fueled rallies, and from the onset of the pandemic to the election of President Biden.

Here Rebecca Nagle recounts the generations-long fight for tribal land and sovereignty in eastern Oklahoma. By chronicling both the contemporary legal battle and historic acts of Indigenous resistance, By the Fire We Carry stands as a landmark work of American history. The story it tells exposes both the wrongs that our nation has committed and the Native-led battle for justice that has shaped our country.

Russell Shoatz was a gang member in inner Philadelphia starting at age 11. But at 23, after hearing Malcolm X speak, his life changed course. Shoatz would become a lifelong crusader for justice, a soldier in the most militant units of the Black Liberation Army, and a community organizer who was constantly brushing up against the notorious Frank Rizzo and his police commandos in Philly. As the struggle for self-determination among Black communities intensified, Shoatz was convicted to life in prison following a coordinated attack on a park police station that left one guard dead.