It's 1970, and in the People's Republic of Congo a Marxist-Leninist revolution is ushering in a new age. But at the orphanage on the outskirts of Pointe-Noire where young Moses has grown up, the revolution has only strengthened the reign of Dieudonn Ngoulmoumako, the orphanage's corrupt director. So Moses escapes to Pointe-Noire, where he finds a home first with a larcenous band of Congolese Merry Men and then among the Zairian prostitutes of the Trois-Cents quarter. But the authorities won't leave Moses in peace, and intervene to chase both the Merry Men and the Trois-Cents girls out of town. All this injustice pushes poor Moses over the edge. Could he really be the Robin Hood of the Congo? Or is he just losing his marbles? Vivid, exuberant and heartwarming, Black Moses is a vital new extension of Alain Mabanckou's extraordinary, interlinked body of work dedicated to his native Congo, and confirms his status as one of our great storytellers.

“Black men could finally stand up and be men because here's Black Moses; he's the epitome of Black masculinity. Chains that once represented bondage and slavery now can be a sign of power and strength and sexuality and virility.” —Isaac Hayes Within the stoned soul picnic of Black music icons in the ’60s and ’70s, only one could bill himself without a blush as Moses, demanding liberation for Black men with his notions of life and self—Isaac Lee Hayes Jr., the beautifully sheen, shaded, and chain-spangled acolyte of cool, whose high-toned “lounge music” and proto-rap was soul’s highest order—heard on twenty-two albums and selling millions of records. Hayes’s stunning self-portraits, his obsessive pleas about love, sex, and guilt bathed in lush orchestral flights and soul-stirring bass lines, drove other soul men like Barry White to libidinous license. But Hayes, who called himself a “renegade,” was a man of many parts. While he thrived on soulful remakes of pop standards, his biggest coup was writing and producing the epic soundtrack to Shaft, memorializing the “black private dick” as a “complicated man,” as coolly mean and amoral as any white private eye. This new musical and cultural coda delivered Hayes the first Oscar ever won by a Black musician, as well as the Grammy for Best Song. Yet, few know Hayes’s remarkable achievements. In this compelling buffet of sight and sound, acclaimed music biographer Mark Ribowsky—who has authored illuminating portraits of such luminaries as Stevie Wonder, Little Richard, and Otis Redding—gallops through the many stages of Hayes’s daring and daunting life, starting with Hayes’s difficult childhood in which his mother died young and his father abandoned him. Ribowsky then takes readers through Hayes’s rise at Memphis’s legendary soul factory, Stax Records, first as a piano player on Otis Redding sessions then as a songwriter and producer teamed with David Porter. Tuned to the context of soul music history, he created crossover smashes like Sam & Dave's “Soul Man,” “Hold on I'm Comin’,” and “I Thank You,” making soul a semi-religion of Black pride, imagination, and joyful emotion. Hayes’s subsequent career as a solo artist featured studio methods and out-of-the-box ideas that paved the way for soul to occupy the top of the album charts alongside white rock albums. But his prime years ended prematurely, both as a consequence of Stax’s red ink and his own self-destructive tendencies. In the ’90s he claimed he had finally found himself, as a minion of Scientology. But Scientology would cost him the gig that had revived him—the cartoon voice of the naively cool “Chef” on South Park—after he became embroiled in controversy when South Park’s creators parodied Scientology in an episode that caused the cult’s leaders to order him to quit the show. Although Hayes was honored by the Rock & Roll Hall of Fame in 2002, the brouhaha came as his seemingly perfect body finally broke down. He died in 2008 at age sixty-eight, too soon for a soul titan. But if only greatness can establish permanence in the cellular structure of music, Isaac Hayes long ago qualified. His influence will last for as long as there is music to be heard. And when we hear him in that music, we will by rote say, “We can dig it.”

In the early twentieth century, Marcus Garvey sowed the seeds of a new black pride and determination. Attacked by the black intelligentsia and ridiculed by the white press, this Jamaican immigrant astonished all with his black nationalist rhetoric. In just four years, he built the Universal Negro Improvement Association (UNIA), the largest and most powerful all-black organization the nation had ever seen. With hundreds of branches, throughout the United States, the UNIA represented Garvey’s greatest accomplishment and, ironically, the source of his public disgrace. Black Moses brings this controversial figure to life and recovers the significance of his life and work. “Those who are interested in the revolutionary aspects of the twentieth century in America should not miss Cronon’s book. It makes exciting reading.”—The Nation “A very readable, factual, and well-documented biography of Marcus Garvey.”—The Crisis, NAACP “In a short, swiftly moving, penetrating biography, Mr. Cronon has made the first real attempt to narrate the Garvey story. From the Jamaican's traumatic race experiences on the West Indian island to dizzy success and inglorious failure on the mainland, the major outlines are here etched with sympathy, understanding, and insight.”—Mississippi Valley Historical Review (Now the Journal of American History). “Good reading for all serious history students.”—Jet “A vivid, detailed, and sound portrait of a man and his dreams.”—Political Science Quarterly

'Moving chronologically over 150 years of Afro-American history, Moses discusses the religio-political positions of diverse historic figures and the messianic themes of several novels. It's obvious that he has read exhaustively and reflected seriously. Fresh insights abound. His assertion, for example, that David Walker's Appeal is more a jeremiad than a protonationalist tract is a convincing rereading. He sardonically demonstrates that the 'Uncle Tom' ideal, correctly understood, has exerted a lasting appeal not only upon integrationists but upon separatists as well....An impressive study of an important myth in Afro-American and American culture.' -Albert J. Raboteau, The Journal of Southern History

Classical Black Nationalism traces the evolution of black nationalist thought through several phases, from its "proto-nationalistic" phase in the late 1700s through a hiatus in the 1830s, through its flourishing in the 1850s, its eventual eclipse in the 1870s, and its resurgence in the Garvey movement of the 1920s. Moses incorporates a wide range of black nationalist perspectives, including African American capitalists Paul Cuffe and James Forten, Robert Alexander Young from his "Ethiopian Manifesto", and more well-known voices such as those of Marcus Garvey, W. E. B. Du Bois, and others.

Scenes in the Life of Harriet Tubman by Sarah Hopkins Bradford, first published in 1869, is a rare manuscript, the original residing in one of the great libraries of the world. This book is a reproduction of that original, which has been scanned and cleaned by state-of-the-art publishing tools for better readability and enhanced appreciation. Restoration Editors' mission is to bring long out of print manuscripts back to life. Some smudges, annotations or unclear text may still exist, due to permanent damage to the original work. We believe the literary significance of the text justifies offering this reproduction, allowing a new generation to appreciate it.

An irreverent, allusive, scatalogical, tragicomic masterpiece that centers on the patrons of a run-down bar as they try to document the details of their lives in a country that appears to have forgotten the importance of remembering. In Republic of the Congo, in the town of Trois-Cents, in a bar called Credit Gone West, a former schoolteacher known as Broken Glass drinks red wine and records the stories of the bar and its regulars for posterity: Stubborn Snail, the owner, who must battle church people, ex-alcoholics, tribal leaders, and thugs set on destroying him and his business; the Printer, who had his respectable life in France ruined by a white woman, his wife; Robinette, who could outdrink and outpiss any man; and Broken Glass himself, whose own tale involves as much heartbreak, squalor, disappointment, and delusion. But Broken Glass fails spectacularly at staying out of trouble as one denizen after another wants to rewrite history in an attempt at making sure his portrayal will properly reflect their exciting and dynamic lives. Despondent over this apparent triumph of self-delusion over self-awareness, Broken Glass drowns his sorrows and riffs on the great books of Africa and the West. Brimming with life, death, and literary allusions, Broken Glass is Mabanckou's finest novel--a mocking satire of the dangers of artistic integrity.