All These Black Days Between

DIVDIVIn what the Guardian recently named one of the best literary debuts ever, a love triangle intersects with a lost film masterpiece and weather as turbulent as the heart/divDIV Life stories converge and break away in Days Between Stations, Steve Erickson’s searing first novel. At the center is the tumultuous union between Jason and Lauren, who fall in love as youths in Kansas, and later relocate to San Francisco. A cyclist training for the Olympics, Jason is often abroad and unfaithful; Lauren, in turn, finds solace in Michel, a nightclub manager trying to reconnect with his past. Michel’s journey leads to The Death of Marat, a recovered lost masterwork of silent film directed by his grandfather, whose extraordinary life includes having grown up as an orphaned twin in a Parisian brothel. In a world shaped by sensuality and trauma, where sandstorms invade Los Angeles, the Seine freezes, bike racers vanish in Venice, and relationships are warped by amnesia, geological chaos and personal upheaval each wrenchingly reflect the other. /div/div

Reflections of a “revolutionary whore” and champion of sexual freedom and prostitutes' rights. They have to come back to us, because we know every detail of their orgasms, their little caprices, their little weaknesses and strengths. We know all of them. I mean, where do you expect them to go? They'll be disappointed anywhere else. Except for with us, because we know them like the back of our hand. As soon as they get in the door, it's like we'd made them ourselves. We know all the right things to say, all the gestures, there're no surprises. —from The Little Black Book of Grisélidis Réal The Little Black Book of Grisélidis Réal is the portrait of a true humanist who made a career out of compassion. Hailed as a virtuoso writer and a “revolutionary whore,” Grisélidis Réal (1929–2005) chanced into prostitution at thirty-one after an upper-class upbringing in Switzerland. Serving clients from all walks of life, Réal applied the anarcho-Marxist dictum “from each according to his abilities, to each according to his needs” to her profession, charging sliding-scale fees determined by her client's incomes and complexity of their sexual tastes. Réal went on to become a militant champion of sexual freedom and prostitutes' rights. She has described prostitution as “an art, and a humanist science,” noting that “the only authentic prostitution is that mastered by great technical artists...who practice this form of native craft with intelligence, respect, imagination, heart...” This volume includes lengthy dialogues from 1979–1981 with Réal conducted by journalist and author Jean-Luc Henning, in which she eloquently discusses the theoretical implications of sex-positive whoring and relates her experiences both inside and outside the profession: from her lengthy love affair with the “Berber” to such “psychological” and “special” clients as the “moldy rhinoceros.” The “Little Black Book” that rounds out this book is drawn from the logs in which Réal kept track of her many clients, from “Pedro, hilarious fat Spaniard, devoted, simple, honest, fat peasant face, 70F” to “Pierre 8 (from Basel), blue eyes, fifties, slightly balding, cultivated, sweet-violent...licks my finger after I remove it from his anus...100–400F.” It is a journal that not only chronicles Réal's working life, but offers a clinically direct, investigative sociological analysis of the sexual subcultures of her time.

The instant New York Times bestseller and companion book to the PBS series. “Absolutely brilliant . . . A necessary and moving work.” —Eddie S. Glaude, Jr., author of Begin Again “Engaging. . . . In Gates’s telling, the Black church shines bright even as the nation itself moves uncertainly through the gloaming, seeking justice on earth—as it is in heaven.” —Jon Meacham, New York Times Book Review From the New York Times bestselling author of Stony the Road and one of our most important voices on the African American experience comes a powerful new history of the Black church as a foundation of Black life and a driving force in the larger freedom struggle in America. For the young Henry Louis Gates, Jr., growing up in a small, residentially segregated West Virginia town, the church was a center of gravity—an intimate place where voices rose up in song and neighbors gathered to celebrate life's blessings and offer comfort amid its trials and tribulations. In this tender and expansive reckoning with the meaning of the Black Church in America, Gates takes us on a journey spanning more than five centuries, from the intersection of Christianity and the transatlantic slave trade to today’s political landscape. At road’s end, and after Gates’s distinctive meditation on the churches of his childhood, we emerge with a new understanding of the importance of African American religion to the larger national narrative—as a center of resistance to slavery and white supremacy, as a magnet for political mobilization, as an incubator of musical and oratorical talent that would transform the culture, and as a crucible for working through the Black community’s most critical personal and social issues. In a country that has historically afforded its citizens from the African diaspora tragically few safe spaces, the Black Church has always been more than a sanctuary. This fact was never lost on white supremacists: from the earliest days of slavery, when enslaved people were allowed to worship at all, their meetinghouses were subject to surveillance and destruction. Long after slavery’s formal eradication, church burnings and bombings by anti-Black racists continued, a hallmark of the violent effort to suppress the African American struggle for equality. The past often isn’t even past—Dylann Roof committed his slaughter in the Mother Emanuel AME Church 193 years after it was first burned down by white citizens of Charleston, South Carolina, following a thwarted slave rebellion. But as Gates brilliantly shows, the Black church has never been only one thing. Its story lies at the heart of the Black political struggle, and it has produced many of the Black community’s most notable leaders. At the same time, some churches and denominations have eschewed political engagement and exemplified practices of exclusion and intolerance that have caused polarization and pain. Those tensions remain today, as a rising generation demands freedom and dignity for all within and beyond their communities, regardless of race, sex, or gender. Still, as a source of faith and refuge, spiritual sustenance and struggle against society’s darkest forces, the Black Church has been central, as this enthralling history makes vividly clear.

Cole's study on the Gospel of Mark is part of the Tyndale New Testament Commentaries, a popular series designed to help the general Bible reader understand clearly what the text actually says and what it means, without undue dependence on scholarly technicalities.

The bestselling author of Kisses from Katie takes you on a journey through Scripture to discover more about who God is and how much He loves you, in 52 weeks of power-packed devotional readings. In a world of uncertainty, we can find peace in knowing that the God who carried His people through the desert, the God who calmed the seas, the God who promised His presence, is still our God today. In this unique five-day-a-week devotional, featuring a flexible format that adapts to your schedule, Katie Davis Majors invites you into a yearlong experience of immersing yourself in the truth of who God is. As Katie has discovered, the more time we spend understanding the richness, beauty, and kindness of God, the more quickly our hearts turn toward Him with our needs and our secrets, our hurts and our longings. Our Faithful God Devotional will help you draw daily closer to the One who sees you, who loves you, and who holds each moment in His hands.

Targum, (Aramaic: “Translation,” or “Interpretation”), any of several translations of the Hebrew Bible or portions of it into the Aramaic language. The word originally indicated a translation of the Old Testament in any language but later came to refer specifically to an Aramaic translation. The earliest Targums date from the time after the Babylonian Exile when Aramaic had superseded Hebrew as the spoken language of the Jews in Palestine. It is impossible to give more than a rough estimate as to the period in which Hebrew was displaced by Aramaic as a spoken language. It is certain, however, that Aramaic was firmly established in Palestine by the 1st century AD, although Hebrew still remained the learned and sacred language. Thus, the Targums were designed to meet the needs of unlearned Jews to whom the Hebrew of the Old Testament was unintelligible. The status and influence of the Targums became assured after the Second Temple was destroyed in AD 70 when synagogues replaced the Temple as houses of worship. For it was in the synagogue that the practice of reading from the Old Testament became widely observed, along with the custom of providing these readings with a translation into Aramaic. When Scripture was read aloud in the synagogue, it was translated aloud by a meturgeman, or professional interpreter (hence the name Targum), for the benefit of the congregation. The translator tried to reproduce the original text as closely as possible, but since his object was to give an intelligible rendering of the biblical text, the Targums eventually took on the character of paraphrase and commentary, leaving literal translation behind. To prevent misconceptions, a meturgeman expanded and explained what was obscure, adjusted the incidents of the past to the ideas of later times, emphasized the moral lessons to be learned from the biblical narratives, and adapted the rules and regulations of the Scriptures to the conditions and requirements of the current age.