Minstrelsy And Murder

In Minstrelsy and Murder, Andrew Silver locates the foundation of the South’s dark humor in the great and violent cultural upheavals of the nineteenth century. Examining the connection between comic victimization and real acts of aggression, Silver shows southern humor to be a product not of America’s wholeness and national unity but of its internal fears, divisiveness, and perpetual civil strife. He focuses on the work of southern writers Augustus B. Longstreet, George Washington Harris, Charles Chesnutt, and Mark Twain, exploring a strain of regional humor that runs counter to the more familiar American comic tradition. A profound distress about class emerges clearly in Silver’s reading of Longstreet’s Georgia sketches, just as Harris’s post–Civil War stories reveal an escalating anger toward Yankees, emancipated African Americans, and upstart women. Twain and Chesnutt, however, mark a turning point for southern humor, Silver argues. By resisting entrenched comic elements of racist acts of violence and instead using narratives that turn upon and expose the destructive power of racist typing, they created humor that both wounds and dares to speak of wounds. With engaging critical discussion of race, class, and gender, Silver investigates the cultural fears that southern popular comedy of the 1800s addresses—as well as the various forms and “voices” it employed: Yankee humor, minstrelsy, sentimental fiction, political broadsides, Ku Klux Klan sketches, frontier humor, and sadistic slapstick. He shows how southern humor, as the product of middle-class authors who were at once outraged and eminently practical, revolutionary and conformist, anti-authoritarian and craving the approval of authorities, evolved into a genre at war with itself, stifling laughter by unearthing the trauma at the core of the comic.

This collection is dedicated to a distinguished scholar and writer who for a quarter of a century wrote consistently on African literature and the arts and was a major voice in Nigerian literary circles. Ezenwa-Ohaeto made a mark in contemporary Nigerian poetry by committing pidgin to written form and, by so doing, introducing different creative patterns. He also saw himself as a 'minstrel', as someone who wanted to read, express and enact his work before an audience. First and foremost, however, Ezenwa-Ohaeto was someone who 'un-masked' ideas and meanings hidden in the folds of literary works and made them available to an international academic public. With his outstanding work on Chinua Achebe, he influenced the reception of African literary biography. His networks and connections were extensive and wide-ranging, and they are partly reflected in the essays, creative writing and personal notes assembled in this volume. In their various modes and expressions, the contributions included here constitute a tribute to Ezenwa-Ohaeto's many talents and achievements. As an extension of Ezenwa-Ohaeto's legacy, they expand on various aspects of minstrelsy and the un/masking of texts in a Nigerian and broader African context. The book is divided into six sections. "In Memoriam" contains personal tributes by long-standing colleagues, mentors and friends. "Poetry and Fiction" collects the voices of three generations of Nigerian writing from the 1960s to the present day, followed by poetic and pictorial insights into the domestic and social life of the scholar and family man. Section Four comprises two interviews, while Sections Five and Six are devoted to critical evaluations of Ezenwa-Ohaeto's work and to contemporary perspectives on Nigerian literature respectively.

The first comprehensive examination of the nineteenth-century Ku Klux Klan since the 1970s, Ku-Klux pinpoints the group's rise with startling acuity. Historians have traced the origins of the Klan to Pulaski, Tennessee, in 1866, but the details behind the group's emergence have long remained shadowy. By parsing the earliest descriptions of the Klan, Elaine Frantz Parsons reveals that it was only as reports of the Tennessee Klan's mysterious and menacing activities began circulating in northern newspapers that whites enthusiastically formed their own Klan groups throughout the South. The spread of the Klan was thus intimately connected with the politics and mass media of the North. Shedding new light on the ideas that motivated the Klan, Parsons explores Klansmen's appropriation of images and language from northern urban forms such as minstrelsy, burlesque, and business culture. While the Klan sought to retain the prewar racial order, the figure of the Ku-Klux became a joint creation of northern popular cultural entrepreneurs and southern whites seeking, perversely and violently, to modernize the South. Innovative and packed with fresh insight, Parsons' book offers the definitive account of the rise of the Ku Klux Klan during Reconstruction.

Reading representations of whiteness by contemporary African American performers and artists

An exploration and celebration of a controversial tradition that, contrary to popular opinion, is alive and active after more than 150 years. Yuval Taylor and Jake Austen investigate the complex history of black minstrelsy, adopted in the mid-nineteenth century by African American performers who played the grinning blackface fool to entertain black and white audiences. We now consider minstrelsy an embarrassing relic, but once blacks and whites alike saw it as a black art form—and embraced it as such. And, as the authors reveal, black minstrelsy remains deeply relevant to popular black entertainment, particularly in the work of contemporary artists like Dave Chappelle, Flavor Flav, Spike Lee, and Lil Wayne. Darkest America explores the origins, heyday, and present-day manifestations of this tradition, exploding the myth that it was a form of entertainment that whites foisted on blacks, and shining a sure-to-be controversial light on how these incendiary performances can be not only demeaning but also, paradoxically, liberating.

Beginning in the 1830s and continuing for more than a century, blackface minstrelsy--stage performances that claimed to represent the culture of black Americans--remained arguably the most popular entertainment in North America. A renewed scholarly interest in this contentious form of entertainment has produced studies treating a range of issues: its contradictory depictions of class, race, and gender; its role in the development of racial stereotyping; and its legacy in humor, dance, and music, and in live performance, film, and television. The style and substance of minstrelsy persist in popular music, tap and hip-hop dance, the language of the standup comic, and everyday rituals of contemporary culture. The blackface makeup all but disappeared for a time, though its influence never diminished--and recently, even the makeup has been making a comeback. This collection of original essays brings together a group of prominent scholars of blackface performance to reflect on this complex and troublesome tradition. Essays consider the early relationship of the blackface performer with American politics and the antislavery movement; the relationship of minstrels to the commonplace compromises of the touring "show" business and to the mechanization of the industrial revolution; the exploration and exploitation of blackface in the mass media, by D. W. Griffith and Spike Lee, in early sound animation, and in reality television; and the recent reappropriation of the form at home and abroad. In addition to the editor, contributors include Dale Cockrell, Catherine Cole, Louis Chude-Sokei, W. T. Lhamon, Alice Maurice, Nicholas Sammond, and Linda Williams.

This book argues that Romantic-era writers used the figure of the minstrel to imagine authorship as a social, responsive enterprise unlike the solitary process portrayed by Romantic myths of the lone genius. Simpson highlights the centrality of the minstrel to many important literary developments from the Romantic era through to the 1840s.