Round Top's African American pioneers came into Texas in 1825 when Stephen F. Austin brought in 300 Anglo-Americans, and the people they enslaved, for the purpose of colonizing the area. Soon afterward, more slaves were bought in from other slaveholding states. After the Civil War ended, the descendants of these original Round Top pioneers began building their own community. Many earned money by toiling away in the cotton fields for the very men who had once enslaved them. Others earned money working as cowboys, washerwomen, barbers, or blacksmiths. In 1867, the group founded the Concord Missionary Baptist Church as a communal space for them to come together and pool their resources to buy their own land, build their own homes, and hire teachers, which led to the creation of the Concord Missionary Baptist Church Colored School. For generations, this school successfully educated freedmen, their children, and their descendants before finally closing its doors due to desegregation. Despite many challenges, they overcame obstacles that grew into a prosperous community.

The story of Raleigh's African American communities begins before the Civil War. Towns like Oberlin Village were built by free people of color in the antebellum era. During Reconstruction, the creation of thirteen freedmen's villages defined the racial boundaries of Raleigh. These neighborhoods demonstrate the determination and resilience of formerly enslaved North Carolinians. After World War II, new suburbs sprang up, telling tales of the growth and struggles of the Black community under Jim Crow. Many of these communities endure today. Dozens of never before published pictures and maps illustrate this hidden history. Local historian Carmen Wimberly Cauthen tells the story of a people who--despite slavery--wanted to learn, grow, and be treated as any others.

Once considered the most famous African-American resort community in the country, Idlewild was referred to as the Black Eden of Michigan in the 1920s and '30s, and as the Summer Apollo of Michigan in the 1950s and '60s.

Showcasing classy revues and interactive performances of some of the leading black entertainers of the period, Idlewild was an oasis in the shadows of legal segregation. Idlewild: Black Eden of Michigan focuses on this illustrative history, as well as the decline and the community's contemporary renaissance, in over 200 rare photographs. The lively legacy of Lela G. and Herman O. Wilson, and Paradise Path is included, featuring images of the Paradise Club and Wilson's Grocery. Idlewild continued its role as a distinctive American resort throughout the 1950s, with photographs ranging from Phil Giles' Flamingo Club and Arthur Braggs's Idlewild Revue.

In the early 1900s, an indomitable entrepreneurial spirit brought national renown to Tulsa's historic African American community, the Greenwood District.

This "Negro Wall Street" bustled with commercial activity. In 1921, jealously, land lust, and racism swelled in sectors of white Tulsa, and white rioters seized upon what some derogated as "Little Africa," leaving death and destruction in their wake. In an astounding resurrection, the community rose from the ashes of what was dubbed the Tulsa Race Riot with renewed vitality and splendor, peaking in the 1940s. In the succeeding decades, changed social and economic conditions sparked a prodigious downward spiral. Today's Greenwood District bears little resemblance to the black business mecca of yore. Instead, it has become part of something larger: an anchor to a rejuvenated arts, entertainment, educational, and cultural hub abutting downtown Tulsa.

The Tulsa experience is, in many ways, emblematic of others throughout the country. Through context-setting text and scores of captioned photographs, Images of America: Tulsa's Historic Greenwood District provides a basic foundation for those interested in the history of Tulsa, its African American community, and race relations in the modern era. Particularly for students, the book can be an entry point into what is a fascinating piece of American history and a gateway to discoveries about race, interpersonal relations, and shared humanity.

Between 1914 and 1951, Black Bottom's black community emerged out of the need for black migrants to find a place for themselves.

Because of the stringent racism and discrimination in housing, blacks migrating from the South seeking employment in Detroit's burgeoning industrial metropolis were forced to live in this former European immigrant community. During World War I through World War II, Black Bottom became a social, cultural, and economic center of struggle and triumph, as well as a testament to the tradition of black self-help and community-building strategies that have been the benchmark of black struggle. Black Bottom also had its troubles and woes. However, it would be these types of challenges confronting Black Bottom residents that would become part of the cohesive element that turned Black Bottom into a strong and viable community.

Cincinnati played a large part in creatng a refuge for escaped salaves and in the Underground Railroad movement.

Nearly a century after the American Revolution, the waters of the Ohio River provided a real and complex barrier for the United States to navigate. While this waterway was a symbol of freedom and equality for thousands of enslaved black Americans who had escaped from the horrible institution of enslavement, the Ohio River was also used to transport thousands of slaves down the river to the Deep South. Due to Cincinnati's location on the banks of the river, the city's economy was tied to the slave society in the South. However, a special cadre of individuals became very active in the quest for freedom undertaken by African American fugitives on their journeys to the North. Thanks to spearheading by this group of Cincinnatian trailblazers, the ""Queen City"" became a primary destination on the Underground Railroad, the first multiethnic, multiracial, multiclass human-rights movement in the history of the United States.