The three Maxwell siblings keep their distance from the lily-white gated enclave outside Dallas where they grew up. When their family moved there, they were the only Black family in the neighborhood. The neighbors acted nice enough, but right away bad things, scary things—the strange and the unexplainable—began to happen in their house. Maybe it was some cosmic trial, a demonic rite of passage into the upper-middle class. Whatever it was, the Maxwells, steered by their formidable mother, stayed put, unwilling to abandon their home, terrors and trauma be damned.

Shallow Waters imagines Yemaya, an Orïsha—a deity in the religion of Africa’s Yoruba people—cast into mid-1800s America. We meet Yemaya as a young woman, still in the care of her mother and not yet fully aware of the spectacular power she possesses to protect herself and those she holds dear.

"Interview with the Devil" is a compelling tale that invites listeners to explore the depths of their convictions and the possibility of redemption in the darkest of narratives. Through a tapestry of philosophical exploration and cosmic intrigue, this novel questions the essence of humanity and the intricate dance of fate and free will.

Generations of Montrose women—Augusta, Victoria, Willow—have lived together in their quaint two-story bungalow in California for years. They keep to themselves, never venture far from home, and their collection of tinctures and spells is an unspoken bond between them. But when seventeen-year-old Nickie Montrose brings home a boy for the first time, their quiet lives are thrown into disarray. For the other women have been withholding a secret from Nickie that will end her relationship before it’s even begun: the decades-old family curse that any person they fall in love with dies.

Adelaide Henry carries an enormous steamer trunk with her wherever she goes. It’s locked at all times. Because when the trunk opens, people around Adelaide start to disappear. The year is 1915, and Adelaide is in trouble. Her secret sin killed her parents, forcing her to flee California in a hellfire rush and make her way to Montana as a homesteader.

The visionary writer and director of Get Out, Us, and Nope, and founder of Monkeypaw Productions, curates this groundbreaking anthology of all-new stories of Black horror, exploring not only the terrors of the supernatural but the chilling reality of injustice that haunts our nation. Featuring an introduction by Peele and an all-star roster of beloved writers and new voices, Out There Screaming is a master class in horror, and—like his spine-chilling films—its stories prey on everything we think we know about our world . . . and redefine what it means to be afraid.

A mix of memoir, spiritual teachings, and practices from Afro American traditions, Jambalaya offers a fascinating introduction to the world of nature-based spirituality, goddess worship, and rituals from the African diaspora. More relevant today than it was 36 years ago, the wisdom of Jambalaya reconnects us to the natural and spiritual world, and the centuries-old traditions of African ancestors, whose voices echo through time, guiding us and blending with our own.

This is a fabulous resource for anyone who wants to understand African American spirituality, shamanism, and indigenous spiritual practices and beliefs. It is designed to be informative while providing hands-on recipes, rituals, projects, and resources to help you become an active participant in its wonderfully soulful traditions.

In this groundbreaking book that places Rootwork in its rightful spot among other magickal traditions, Tayannah Lee McQuillar offers a fun and practical guide to improving your life with the help of African American folk magick. Rootwork begins with the basics, from explanations about the magickal powers of the four elements (air, earth, fire, and water) to instructions on creating talismans, charms, and mojo bags.

In this book, Katrina Hazzard-Donald explores African Americans' experience and practice of the herbal, healing folk belief tradition known as Hoodoo. Working against conventional scholarship, Hazzard-Donald argues that Hoodoo emerged first in three distinct regions she calls "regional Hoodoo clusters" and that after the turn of the 19th century, Hoodoo took on a national rather than regional profile.