“You can sing and punch … but you can’t be a soldier or a man”African American Struggles for a New Place in Popular Culture

Author(s):  
Stephen Tuck
Author(s):  
Jane Caputi

The proposed new geological era, The Anthropocene (a.k.a. Age of Humans, Age of Man), marking human domination of the planet long called Mother Earth, is truly The Age of the Motherfucker. The ecocide of the Anthropocene is the responsibility of Man, the Western- and masculine-identified corporate, military, intellectual, and political class that masks itself as the exemplar of the civilized and the human. The word motherfucker was invented by the enslaved children of White slave masters to name their mothers’ rapist/owners. Man’s strategic motherfucking, from the personal to the planetary, is invasion, exploitation, spirit-breaking, extraction and toxic wasting of individuals, communities, and lands, for reasons of pleasure, plunder, and profit. Ecocide is attempted deicide of Mother Nature-Earth, reflecting Man’s goal to become the god he first made in his own image. The motivational word Motherfucker has a flip side, further revealing the Anthropocene as it signifies an outstanding, formidable, and inexorable force. Mother Nature-Earth is that “Mutha’ ”—one defying translation into heteropatriarchal classifications of gender, one capable of overwhelming Man, and not the other way around. Drawing upon Indigenous and African American scholarship; ecofeminism; ecowomanism; green activism; femme, queer, and gender non-binary philosophies; literature and arts; Afrofuturism; and popular culture, Call Your “Mutha’ ” contends that the Anthropocene is not evidence of Man’s supremacy over nature, but that Mother Nature-Earth, faced with disrespect, is going away. It is imperative now to call the “Mutha’ ” by decolonizing land, bodies, and minds, ending rapism, feeding the green, renewing sustaining patterns, and affirming devotion to Mother Nature-Earth.


Author(s):  
Christopher Tomlins

This introductory chapter considers what called William Styron's fictive realities into being, and how they were crafted. Styron had written The Confessions of Nat Turner (1967), which represented itself as the autobiographical narrative of the African American slave-turned-rebel leader, Nat Turner. The chapter asks what made his work a “meditation on history”—and why it failed. It also takes a look at whether it might be possible to redeem Nat Turner from endless deferral—the effect of multiple attempts to “understand” him as a figment of text without listening to (or for) him as a person. African American popular culture has tried, with some success, to retrieve Nat Turner, to recognize and assimilate him to itself, without deferral. However, this chapter considers whether or not he will ever be able to achieve a historical presence of his own that is other than past, and how.


Author(s):  
Terrence T. Tucker

This chapter establishes the definition of comic rage and traces the history of humor and militancy in African American literature and history. It distinguishes between comic rage and satire, culminating in an examination of George Schuyler’s Black No More. It details how comic rage acts as an abjection (from Julia Kristeva) that breaks down simplistic ideas about race and representations that appear in literature and popular culture. While identifying Richard Pryor as the most recognizable employer of comic rage, this chapter also points to figures like Sutton Griggs, Ishmael Reed, and Malcolm X; who embody the multiple combinations of anger and comedy that appear in the chapters of the book. It outlines the contents of the chapters that trace the development of comic rage in relation to the various political and literary moments in American and African American life.


Author(s):  
Ira Dworkin

This introduction uses the popular James Weldon Johnson and J. Rosamond Johnson song “Congo Love Song” to consider the way that African American popular culture—in this instance a wildly successful vaudeville song—were integral parts of a larger culture of African American transnational engagement with the Congo. The song was written and first performed in 1903 at the height of an African American campaign against King Leopold II of Belgium’s colonial regime. The political significance of the song is further highlighted by the career of James Weldon Johnson, who was not only a songwriter, but also a novelist, journalist, lawyer, educator, diplomat, and political activist with the NAACP. His longer career trajectory points to the ways that the Congo is deeply embedded with a wide range of African American cultural and political engagements.


Author(s):  
Jade Broughton Adams

This chapter demonstrates how Fitzgerald invokes music in his short fiction, which heavily features jazz. Fitzgerald shows how white artists such as the Castles and Irving Berlin often profited from the appropriation of African American musical culture such as jazz and blues. Fitzgerald’s explorations of Tin Pan Alley’s output demonstrate that a more malleable treatment of established formulae can yield valuable results. This book draws parallels between Irving Berlin’s subversion of tired Tin Pan Alley formulae, and Fitzgerald’s own manipulations of the popular magazine short story genre. In his later use of music, Fitzgerald explores the limitations of language, the role of the artist in society, and questions the value of popular culture itself. He satirises the conventions of popular songs, and subtly parodies short story conventions (particularly romantic short story conventions). Fitzgerald identifies with the songwriter, whose role is to provoke emotion and forge an intimacy with the consumer, much like the commercial short storyist. By positioning Fitzgerald’s thematic and character repetitions and concessions to the magazine format as deliberate rather than desperate, this chapter suggests that his self-parody is a conscious aesthetic decision in the process of exploring the identity of the authentic literary craftsman, dancer, or musician.


2018 ◽  
Vol 2 (1) ◽  
pp. 475-485 ◽  
Author(s):  
Angela M. Nelson

Abstract My paper addresses the intersections of the American popular music star system, Black female Gospel singers, Gospel Music, and the exilic consciousness of the Sanctified Church with special attention to life and music of Gospelwoman Priscilla Marie “CeCe” Winans Love. I argue that CeCe Winans and the marketing campaign for Winans’ album Let Them Fall in Love, is indicative of the encroachment of American popular music’s star system into self-elected “exiled” Gospel Music and into the lives of “exiled” Gospelwomen. Gospelwomen are 20th and 21st century urban African American Protestant Christian women who are paid for singing Gospel Music and who have recorded at least one Gospel album for national distribution. The self-elected exile of Gospelwomen refers to their decision to live a life based on the values of the Kingdom of God while encountering and negotiating opposing values in American popular culture. Gospelwomen and Gospel Music are impacted by the demands of stardom in America’s celebrity culture which includes achieved success and branding. Gospelwomen negotiate these components of stardom molding them into mechanisms that conform to their beliefs and needs.


Religions ◽  
2019 ◽  
Vol 10 (6) ◽  
pp. 400
Author(s):  
Yvonne Chireau

Relationships between religion and comics are generally unexplored in the academic literature. This article provides a brief history of Black religions in comic books, cartoons, animation, and newspaper strips, looking at African American Christianity, Islam, Africana (African diaspora) religions, and folk traditions such as Hoodoo and Conjure in the 20th century. Even though the treatment of Black religions in the comics was informed by stereotypical depictions of race and religion in United States (US) popular culture, African American comics creators contested these by offering alternatives in their treatment of Black religion themes.


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