Characteristics Of Negro Expression

A critical analysis of African-American novelist and anthropologist Zora Neale Hurston' 1934 essay Characteristics of Negro Expression: A crushing evaluation of the many racial prejudices of 1930s America that may seem dated to modern readers, but still shows an incisive mind carefully evaluating and incising arguments.

The racial prejudices of 1930s America were many, and included a common presumption that African American art was unoriginal – merely poorly copying white culture. African-American novelist, anthropologist and essayist Zora Neale Hurston crushingly evaluated such assumptions in her 1934 essay ‘Characteristics of Negro Expression.’ While Hurston’s approach and premises seem in many ways dated to modern readers, the essay still shows an incisive mind carefully evaluating arguments and cutting them down to size. African-American art of the time did not – Hurston influentially argued – play by the same rules as white art, so it could not meaningfully be discussed by ‘white’ notions of aesthetic value. Where white European tradition views art as something fixed, Hurston saw African-American art works as a distinctive form of mimicry, reshaping and altering the original object until it became something new and novel. In this way, she contended, African-American creative expression is a process that generates its own form of originality – turning borrowed material into something original and unique. By carefully evaluating the relevance of previous arguments, Hurston showed African American artistic expression in an entirely new light.

The racial prejudices of 1930s America were many, and included a common presumption that African American art was unoriginal – merely poorly copying white culture. African-American novelist, anthropologist and essayist Zora Neale Hurston crushingly evaluated such assumptions in her 1934 essay ‘Characteristics of Negro Expression.’ While Hurston’s approach and premises seem in many ways dated to modern readers, the essay still shows an incisive mind carefully evaluating arguments and cutting them down to size. African-American art of the time did not – Hurston influentially argued – play by the same rules as white art, so it could not meaningfully be discussed by ‘white’ notions of aesthetic value. Where white European tradition views art as something fixed, Hurston saw African-American art works as a distinctive form of mimicry, reshaping and altering the original object until it became something new and novel. In this way, she contended, African-American creative expression is a process that generates its own form of originality – turning borrowed material into something original and unique. By carefully evaluating the relevance of previous arguments, Hurston showed African American artistic expression in an entirely new light.

Now frequently anthologized, Zora Neale Hurston's short story "Sweat" was first published in Firell, a legendary literary magazine of the Harlem Renaissance, whose sole issue appeared in November 1926. Among contributions by Gwendolyn Bennett, Countee Cullen, Langston Hughes, and Wallace Thurman, "Sweat" stood out both for its artistic accomplishment and its exploration of rural Southern black life. In "Sweat" Hurston claimed the voice that animates her mature fiction, notably the 1937 novel Their Eyes Were Watching God; the themes of marital conflict and the development of spiritual consciousness were introduced as well. "Sweat" exemplifies Hurston's lifelong concern with women's relation to language and the literary possibilities of black vernacular. This casebook for the story includes an introduction by the editor, a chronology of the author's life, the authoritative text of "Sweat," and a second story, "The Gilded Six-Bits." Published in 1932, this second story was written after Hurston had spent years conducting fieldwork in the Southern United States. The volume also includes Hurston's groundbreaking 1934 essay, "Characteristics of Negro Expression," and excerpts from her autobiography, Dust Tracks on a Road. An article by folklorist Roger Abrahams provides additional cultural contexts for the story, as do selected blues and spirituals. Critical commentary comes from Alice Walker, who led the recovery of Hurston's work in the 1970s, Robert Hemenway, Henry Louis Gates, Gayl Jones, John Lowe, Kathryn Seidel, and Mary Helen Washington.

Combining postcolonial perspectives with race and culture based studies, which have merged the fields of African and black American studies, this volume concentrates on women writers, exploring how the (post) colonial condition is reflected in women's literature. The essays are united by their focus on attempts to create alternative value systems through the rewriting of history or the reclassification of the woman's position in society. By examining such strategies these essays illuminate the diversity and coherence of the postcolonial project.

Traces the career of the influential African-American writer, citing the historical backdrop of her life and work while considering her relationships with and influences on top literary, intellectual, and artistic figures.

"Culture" is a term we commonly use to explain the differences in our ways of living. In this book Michael A. Elliott returns to the moment this usage was first articulated, tracing the concept of culture to the writings -- folktales, dialect literature, local color sketches, and ethnographies -- that provided its intellectual underpinnings in turn-of-the-century America. The Culture Concept explains how this now-familiar definition of "culture" emerged during the late nineteenth century through the intersection of two separate endeavors that shared a commitment to recording group-based difference -- American literary realism and scientific ethnography. Elliott looks at early works of cultural studies as diverse as the conjure tales of Charles Chesnutt, the Ghost-Dance ethnography of James Mooney, and the prose narrative of the Omaha anthropologist-turned-author Francis La Flesche. His reading of these works -- which struggle to find appropriate theoretical and textual tools for articulating a less chauvinistic understanding of human difference -- is at once a recovery of a lost connection between American literary realism and ethnography and a productive inquiry into the usefulness of the culture concept as a critical tool in our time and times to come.