Spectacles 1972–1984

2020 ◽  
pp. 197-228
Author(s):  
Kevin Whitehead

Between 1972 and 1984, Hollywood produced several lavish jazz-related films. The failure of Lady Sings the Blues to do justice to the life or music of Billie Holiday is detailed. Martin Scorsese’s New York, New York is a swing-era musical about a clash of artistic temperaments and of musical styles, reinforced by a disjunction between stylized sets and naturalistic acting. Gangsters and musicians mix in Francis Ford Coppola’s film about Harlem’s historic Cotton Club. In the 1970s, low-budget features are also produced: TV biopics of Louis Armstrong (with Ben Vereen) and Scott Joplin (Billy Dee Williams), and the Afrofuturist spectacle Space Is the Place, starring bandleader Sun Ra as an interstellar traveler come to rescue Earth’s black people.

2020 ◽  
pp. 1-38
Author(s):  
Kevin Whitehead

A survey and analysis of films taking jazz as a topic, from early talkies through the birth and development of the swing era. Such films include two innovative 1929 shorts by director Dudley Murphy, one featuring Bessie Smith and the other featuring Duke Ellington. Smith and Ellington play fictionalized versions of themselves. Paul Whiteman and Artie Shaw play their not-quite selves in feature films. Controversy over jazz in the African American community is explored in Broken Strings. Musicians “swing the classics” there and in another film. The 1937 feature Champagne Waltz includes an early instance of a stock jazz-film ending—a big New York concert that reconciles people and/or musical styles in conflict. That ending is tweaked by placing it at Carnegie Hall in 1938’s Alexander’s Ragtime Band. Other films are also discussed.


2021 ◽  
pp. 026377582110595
Author(s):  
Amaka Okechukwu

This article concerns the disappearance of gravestone (or “rest in peace”) murals in gentrifying Brooklyn, New York. Social hauntings reveal the unresolved violence of Black disposability and dispossession, as it manifests in the urban landscape in periods of urban decline and gentrification; gravestone murals are forms of “wake work” that attend to social haunting, accounting for Black life and death in urban place. This article first considers the wake work of gravestone murals, that they are memorials, archives of collective memory, spaces of worldmaking, and resistance to anti-Black violence. Because gravestone murals illustrate how Black people produce meaning in the urban landscape, they are also forms of Black spatial production. The article then explores the emergence of newer, stylized murals as aesthetic commodities that bring social and economic value to urban space, while commodifying Black life and death. The disappearance of gravestone murals, a visual record of the urban crisis, indicates the transformation of Black urban space in the 21st century.


Author(s):  
Keith Byerman

Margaret Abigail Walker Alexander was born in Birmingham, Alabama, on July 7, 1915. Her father, Sigismund, was a Methodist minister born in Jamaica and educated at Northwestern University; her mother, Marion Dozier, a music teacher. Both later taught at New Orleans University. In 1925, they moved to New Orleans and lived with Walker’s maternal grandmother, Elvira “Vyry” Dozier, who provided many of the stories used in her only novel, Jubilee (1966). After two years at New Orleans University (now Dillard University) Walker received her bachelor’s degree from Northwestern University in 1935. She then worked in Chicago for the Federal Writers’ Project and became part of what came to be known as the black Chicago renaissance, often associated with the novelist Richard Wright. Her friendship with him ended acrimoniously after he moved to New York. She continued to help him with the research for his celebrated novel Native Son (1940) after he left Chicago. She earned her master’s degree at the University of Iowa, with the poetry collection that was published as For My People, which won the Yale Younger Poets Award (1942). She married Firnist James Alexander in 1943, and they had four children. She taught at Livingstone College and West Virginia State College before moving to a permanent position at Jackson State University, where she taught from 1949 to 1979. In 1962, she took leave from her teaching position to work on a doctorate at Iowa. Her dissertation was based on the stories told by her grandmother and on the research she had conducted in the South for thirty years. She earned her degree in 1965 and the novel was published a year later as Jubilee. During this time, she continued writing poetry, including Ballad of the Free (1966)—a chapbook—and Prophets for a New Day (1970), both of which concern the civil rights movement, and October Journey (1973), primarily a collection of celebrations of black historical and literary figures, including a long memorial to her father. At Jackson State in 1968, she established the Institute for the Study of the History, Life, and Culture of Black People. In 1973, she organized the Phillis Wheatley Poetry Festival through the Institute; it brought together twenty African American women poets of different generations. For Folkways Records in 1975, she recorded three albums of poetry by African American artists, including her own version of “Yalluh Hammuh,” which she had collected as part of the Federal Writers Project. In 1989, she published This is My Century: New and Collected Poems. Her most controversial work is Richard Wright: Daemonic Genius (1987), which many reviewers have seen as an attack on her former friend, even though she adds significant detail to his early career in Chicago. She died of cancer on November 30, 1998.


2020 ◽  
Vol 9 (2) ◽  
Author(s):  
Siddharth Sundararajan

This paper explores the origins of sports fandom and the various factors that impact it. It reports results from an experiment which measures support of two NBA teams based in New York City.  Interviews of random samples were collected, totalling 234 entries, with key demographic features collected from each interviewee. The analysis reveals that there are differences in fandom with respect to certain demographic features, especially race, age, and location. It shows that Black people are more than 3.5 times as likely to support the Nets over the Knicks, and that young people are 2 times as likely to support the Nets. The further way from New York a person was born, the less likely they are to support the Nets. People living in Manhattan are less likely to support the Nets. Overall, the data highlights how personal choices can be influenced by factors you can’t control, and the results expose a divide within the melting pot in the City of Dreams.


Author(s):  
Halifu Osumare

This chapter describes the author’s return to the US after almost 3 years in Europe and continues to explore her blackness in the post-Civil Rights era of the early 70s (first in Boston and then in New York). Joining the Rod Rodgers Dance Company (RRDC) in NYC allows the author to become a part of developing concert dance among the major black dance companies who were second tier to the Alvin Ailey American Dance Theater. The author explores the vitality of professional NY dance and the experiences that dancing with RRDC provided, such as the Dancemobile in the 5 boroughs, the cultural integration of the Lincoln Center, and the opening of the dance season on Broadway. Additionally, she explores NY’s African dance companies and the growing need to make black dance relevant to black people in these shifting political times.


2020 ◽  
pp. 37-64
Author(s):  
Aston Gonzalez

This chapter examines the images created by Patrick Henry Reason of New York City during the 1830s. He applied the British antislavery symbol of the kneeling slave to fit the context of slavery in the United States and worked with the American Anti-Slavery Society to circulate his images widely. His engravings of formerly enslaved people depicted alternative ways to visualize fugitive slaves and people of African descent more generally. Thousands purchased these escaped slave narratives that featured images of black respectability. Individually and collectively, these representations of black people simultaneously rejected scientific racism and drew upon the tactic of moral suasion to encourage viewers to join the cause of abolition. Reason’s images rejected visual and print that contained racial stereotypes and the reception of Reason’s images reveals how viewers understood them to advance the antislavery movement.


2016 ◽  
Vol 43 (1) ◽  
pp. 140-156
Author(s):  
Rowena Ianthe Alfonso

“This is a Black Paper,” declared BUILD’s statement criticizing the Buffalo Public School system for providing inferior education to black children in Buffalo, New York. Written in 1967 by the community organization, BUILD (which stood for Build Unity, Independence, Liberty, and Dignity), “BUILD Black Paper Number One” was a call for change. Like other black communities in late 1960s America, black Buffalo was caught up in the fervor of the Civil Rights and Black Power Movements. A “Rust Belt” city, Buffalo was hit hard by deindustrialization, which, coupled with unemployment, segregated housing and unequal education, adversely affected its black community. In 1967, a riot exploded in Buffalo’s predominantly black East Side. This article analyzes statements made by black Buffalonians and argues that Black Power thrived in Buffalo in the late 1960s, through community organizations which attempted to address urban issues that negatively affected African Americans in a postindustrial city.


2017 ◽  
Vol 58 (1) ◽  
pp. 68-85
Author(s):  
Maurya Wickstrom

This essay is about a performance by the musician, singer, and performance artist M. Lamar, who describes himself as a “Negrogothic Devil-worshipping free black man in the blues tradition.” I saw the piece,Destruction, in the American Realness Festival at Abrons Art Center in New York City in January 2016. During the seventy-minute-long performance, the countertenor sang and played the piano, and appeared in mediated form in a complexly assembled film montage. In both live and filmed form his performance was a labor to resurrect the dead into an insurrectionist revolt, an army of all the black people whose lives have been taken—from slavery to lynchings, to incarceration, to police shootings. The lush, sometimes heart-stopping sound environment was both live and recorded, a mix, mash-up, and collage of sounds and sources the core of which was Lamar's singing of fragments of slave spirituals. In what follows, I am prompted by Lamar's work to explore my own ongoing commitment to Marx through what I read as the work's temporal innovations. These innovations, I suggest, supplement Marx's failure to imagine a revolutionary strategy through anything but the standard progressivist notion of time and history. In so doing, I claim Lamar for an affiliation to Marxism and materialist thought by identifying in his work a material immortal.


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