Joy James, Ebenezer Fitch Professor of the Humanities at Williams College, is a political philosopher who works with organizers. She is editor of The Angela Y. Davis Reader; Imprisoned Intellectuals; and co-editor of The Black Feminist Reader. James's recent books include In Pursuit of Revolutionary Love; New Bones Abolition: Captive Maternal Agency and the (After)Life of Erica Garner; and Contextualizing Angela Davis: The Agency and Identity of an Icon. James is editor of Beyond Cop Cities: Dismantling State and Corporate-Funded Armies.

• Land and Labor AcknowledgmentsIntroduction - Joy JamesI. Entwined?1. Spiritualities - Akeia de Barros Gomes, Whitney Battle-Baptiste, Leah Hopkins, Rebecca Wilcox, and Christine DeLucia (moderator)2. Security - Brittany Meché, Paul Gallay, Mary McNeil, José Constantine, and Tom Van Winkle (moderator)3. Sovereignties - Ernest Tollerson, Brad Lopes, Katy Robinson Hall, and Ngoni Munemo (moderator)II. "Study and Struggle"4. Freedom - Anthony Bogues, Barbara Krauthamer, Kyle Mays, Jasmine Seydullah, and Joy James (moderator)5. Abolition, Care, and Indigenous Liberation - Dian Million, Stephanie Lumsden, Joy James, Margaux Kristjansson (moderator)6. An Ontology of Betrayal - Selemawit Terrefe, Frank Wilderson, Joy James, and Taija Mars-McDougall (moderator)7. Family, Freedom, and Security - Joyce McMillan, Samaria Rice, Amanda Wallace, Dawn Wooten, and Joy James (moderator)III. Liberation Education8. Indigenous Pedagogies - Chadwick Allen, Sandra Barton, Américo Mendoza-Mori, endawnis Spears, Tesia Zientek, and Christine DeLucia (moderator)9. Panther Pedagogy: Kim Holder 10. Black Liberation: Rosemari Mealy 11. BIPOC Pedagogy: Roberta Alexander and Khalid AlexanderConclusion - Christine DeLuciaContributor BiosBibliographyAcknowledgmentsIndex

'This “counter-archive” is essential reading for those of us working in the university and inside institutions that help the state wage war. The students, faculty (bus drivers and librarians), cultural workers, parents, and organizers send us dispatches from their specific locations of struggle. The conversations—sometimes direct, sometimes oblique—are examples of how we talk to each other under institutional surveillance and subject to the reins of philanthropic funding. While the conversations are informed by histories of Black, Indigenous, and Afro-Indigenous struggle, they unfold in unexpected ways and in the real time of our perilous and shifting grounds. These are conversations to turn and return to'