Can community-building begin in a classroom? The authors of this audiobook believe that by applying restorative justice at school, we can build a healthier and more just society. Can an overworked teacher possibly turn an unruly incident with students into an "opportunity for learning, growth, and community-building"? If restorative justice has been able to salvage lives within the world of criminal behavior, why shouldn't its principles be applied in school classrooms and cafeterias? And if our children learn restorative practices early, won't we be building a more just society?

Much more than a response to harm, restorative justice nurtures relational, interconnected school cultures. The wisdom embedded within its principles and practices is being welcomed at a time when exclusionary discipline and zero-tolerance policies are recognized as perpetuating student apathy, disproportionality, and the school-to-prison pipeline.

In the stirring, highly anticipated first volume of his presidential memoirs, Barack Obama tells the story of his improbable odyssey from young man searching for his identity to leader of the free world, describing in strikingly personal detail both his political education and the landmark moments of the first term of his historic presidency - a time of dramatic transformation and turmoil.

How do we make social justice the most pleasurable human experience? How can we awaken within ourselves desires that make it impossible to settle for anything less than a fulfilling life? Author and editor Adrienne Maree Brown finds the answer in something she calls “pleasure activism,” a politics of healing and happiness that explodes the dour myth that changing the world is just another form of work. Drawing on the black feminist tradition, she challenges us to rethink the ground rules of activism. 

In this “vital, necessary, and beautiful book” (Michael Eric Dyson), antiracist educator Robin DiAngelo deftly illuminates the phenomenon of white fragility and “allows us to understand racism as a practice not restricted to 'bad people'" (Claudia Rankine). Referring to the defensive moves white people make when challenged racially, white fragility is characterized by emotions such as anger, fear, and guilt and by behaviors including argumentation and silence. These behaviors, in turn, function to reinstate white racial equilibrium and prevent meaningful cross-racial dialogue.