Catering to White Audiences

2021 ◽  
Vol 65 (2) ◽  
pp. 173-178
Author(s):  
Paul J. Edwards
Keyword(s):  

Jackie Sibblies Drury’s Fairview attempts to implicate white audience members in spectating Black life in order to make room for audiences of color to imagine a story built outside narratives of overcoming. Yet Fairview expects and operates under the assumption that there is a white audience to respond to the work, and leaves audience members of color exposed once more to the white gaze.

Author(s):  
Danielle Fuentes Morgan

This chapter examines Jordan Peele’s Get Out, Derrick Bell’s Faces at the Bottom of the Well, and traditional depictions of horror to highlight the limits of comedic satire to articulate Black experiences in the twenty-first century. These works blur the line between satire and horror to express the trauma—the horror—of Black life in the white gaze. Similarly, Issa Rae’s HBO series, Insecure, offers a way to think about Black centrality outside of the white gaze. These texts and performances reveal the necessity of Black friendships and communities in establishing the space to autonomously express Black identity.


Author(s):  
Stacie McCormick

Black theater in the 20th century comprises a wide array of dramatic productions by black Americans growing out of the legacies of minstrel-era performance of the 19th century. As a result, black theater has largely been driven by the desire to present depictions of black life that were not overdetermined by the white gaze. A dynamic corpus of literary, dramatic, and expressive art, black theater of the 20th century has been foundational to the development of black theater as it is known today. This period was also concerned with questions central to black theater such as: What should black plays be about? Where should black theaters be located? Who can write a black play? What is a black play? Various theater companies, playwrights, and artistic movements have forged responses to such questions with each deepening the textures of black theater. In a significant and early articulation of what black theater should be, W.E.B. Du Bois, writing in the July 1926 issue of The Crisis, established the governing mantra for the Harlem-based theater company the Krigwa Players and black theater more broadly. He states that it should be should be “About us by us . . . for us . . . [and] near us.” Voices such as Alain Locke and Theophilus Lewis would deepen these conversations with their own perspectives on the purpose of black theater with Locke advocating for a lessened emphasis on social issues and Lewis expressing the need to appeal to working-class black Americans whose support for black theater was unwavering. Moreover, theater companies; artistic and social movements; and the work of playwrights such as Zora Neale Hurston, Langston Hughes, Lorraine Hansberry, James Baldwin, August Wilson, George C. Wolfe, Adrienne Kennedy, and Suzan-Lori Parks would go on to develop a critical body of work that makes up black theater of the 20th century. Black theater of the 20th century is intrinsically tied to black performance histories of storytelling, improvisation, “signifyin’,” humor, and masking. This dramatic work has contributed greatly to the project of self-authorship and expression that sits at the heart of black literature. This entry traverses the many contours of 20th-century black theater moving from broader explorations of anthologies and theater histories to close analyses of playwrights and finally to emergent thematic examinations that signal future directions for the study of 20th-century black theater.


2020 ◽  
Vol 42 (2) ◽  
pp. 78-100
Author(s):  
Benjamin Houston

This article discusses an international exhibition that detailed the recent history of African Americans in Pittsburgh. Methodologically, the exhibition paired oral history excerpts with selected historic photographs to evoke a sense of Black life during the twentieth century. Thematically, showcasing the Black experience in Pittsburgh provided a chance to provoke among a wider public more nuanced understandings of the civil rights movement, an era particularly prone to problematic and superficial misreadings, but also to interject an African American perspective into the scholarship on deindustrializing cities, a literature which treats racism mostly in white-centric terms. This essay focuses on the choices made in reconciling these thematic and methodological dimensions when designing this exhibition.


2021 ◽  
pp. 026377582110302
Author(s):  
Asha Best ◽  
Margaret M Ramírez

In this piece, we take up haunting as a spatial method to consider what geography can learn from ghosts. Following Avery Gordon’s theorizations of haunting as a sociological method, a consideration of the spectral offers a means of reckoning with the shadows of social life that are not always readily apparent. Drawing upon art installations in Brooklyn, NY, White Shoes (2012–2016), and Oakland, CA, House/Full of BlackWomen (2015–present), we find that in both installations, Black women artists perform hauntings, threading geographies of race, sex, and speculation across past and present. We observe how these installations operate through spectacle, embodiment, and temporal disjuncture, illuminating how Black life and labor have been central to the construction of property and urban space in the United States. In what follows, we explore the following questions: what does haunting reveal about the relationship between property, personhood, and the urban in a time of racial banishment? And the second, how might we think of haunting as a mode of refusing displacement, banishment, and archival erasure as a way of imagining “livable” urban futures in which Black life is neither static nor obsolete?


2021 ◽  
pp. 1-21
Author(s):  
Jessica White

Abstract Black British women's centres and groups evolved out of black women's combined exclusion from male-dominated anti-racist activism and the resurgent feminist movement of the late 1960s. And yet, despite their stable presence in many of Britain's inner cities, black women's centres and groups, and the lives of the women who forged them, have evaded historical interrogation. This article explores how black women's centres provided women with the space and time to nurture their personal experiences of sexism and racism, achieve a sense of self-sufficiency, and celebrate their heritage, which placed every member on a path towards self-discovery. This centring of the black female self was not, as black male activists believed, set on undermining the Black liberation movement, but was considered as a vital tool in the overarching mission to defeat white global supremacy. Drawing on a collection of oral history interviews, this article explores how black female activists constructed a sense of self that turned away from the homogenizing white gaze of post-war Britain. Teasing out the complexities around black female activism, selfhood, and memory, this article contributes substantially to the growing body of literature on late twentieth-century black British history.


2021 ◽  
pp. 019145372110175
Author(s):  
Betty Jean Stoneman

Jean-Paul Sartre’s failures in Black Orpheus have been widely and rightly explicated by a number of theorists, most notably Frantz Fanon and Aimé Césaire. Sartre has rightly been criticized for imposing a white gaze onto his reading of colonized African poetry. It would seem that his work offers us no tools for anti-racist work today. For this article, I read his failures in the text alongside his work in The Imaginary and Being and Nothingness to argue that we can learn from his failures and that his failures do offer us conceptual tools for anti-racist work today. I argue that Sartre’s main contribution ought to be understood as a provocation to white people. He is provoking white people to confront how whiteness works in their imaginary. The imaginary is nothing but what one puts into it, and what one puts into it is imbued with the historical, social and cultural. The image is imbued with the individual’s experiences within a historical, social and cultural situation. If this is the case, then the confrontation with and critique of the image is a political act. In confronting and critiquing the image, one is confronting and critiquing the situation in which the image emerges. The hope is that in doing so, white people could transcend the facticity of their whiteness in particular situations for the better, which in turn would have positive consequences for the larger sociopolitical situation.


Author(s):  
Keisha L. Goode ◽  
Arielle Bernardin

Abstract Background Structural racism mediates all aspects of Black life. The medicalization of pregnancy and childbirth, and its detrimental impacts on Black birth, is well documented. The Black Lives Matter movement has elevated the national consciousness on all aspects of Black life, but significant attention has been directed toward the murder and dehumanization of Black men and boys. Black midwives, caring for Black people, using the Midwives Model of Care© which consistently demonstrates its efficacy and better outcomes for Black people, are uniquely positioned to witness the physical and psychosocial experiences of birthing Black boys in America. Methods Between 2011 and 2013, the first author conducted interviews with 22 Black midwives to understand their perceptions of, and experiences in, predominantly white midwifery education programs and professional organizations. Convenience and snowball sampling were used. This paper investigates previously unreported and unexamined data from the original study by focusing on the witness and insight of nine midwives who provided care for Black mothers of boys during pregnancy and childbirth. Findings The data presented three themes: It’s a Boy: On Restlessness and Complicated Uneasiness; Desensitization of Black Death; and, Physiological Impacts of Toxic Stress. Conclusions The findings demonstrate that caring for Black people must be simultaneously theorized and executed within an anti-racist, relationship-centered, reproductive justice framework. Black midwives are uniquely positioned to do this work. Greater attention, in practice and in research, is needed to investigate the birth experiences of Black mothers of boys.


2017 ◽  
Vol 114 (3) ◽  
pp. 347-356 ◽  
Author(s):  
J. Alfred Smith

The Black Lives Matter movement is one of the most dynamic social justice movements currently emerging in the USA. This movement led by young Blacks unapologetically calls out the shameful, historical legacy of American racism and White supremacy while asserting the humanity and sacredness of Black lives, particularly those of unarmed persons senselessly murdered by police officers. While Black Lives Matter is a new movement, it is also an extension of the 400-year struggle of Black people in America to affirm Black dignity, equality, and human rights, even while the major institutions of American society have propagated doctrines and enforced unjust rules/laws to denigrate Black life. Black Christians have found hope and inspiration from the Gospel to claim their humanity and to struggle to gain justice for Black lives and for the lives of all oppressed people. In addition, the Black Lives Matter movement provides a helpful critique of many Black churches, challenging them to confront their biases, which label young Black males as “thugs” (the new N-word) and which cruelly demonize the LGBTQ community. The story of Peter and Cornelius in Acts 10 provides a scriptural basis for Christian introspection and responses to God’s vision for beloved community, and for the call to action from the Black Lives Matter movement.


1985 ◽  
Vol 13 (2) ◽  
pp. 251
Author(s):  
Marjorie Murphy ◽  
Michael W. Homel ◽  
Dominic C. Capeci ◽  
James E. DeVries
Keyword(s):  

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