The Black Atlantic : Modernity And Double Consciousness

dominant races in an era of critical exchange. With the American Negro his new internationalism

“JAZZ” is a documentary by Ken Burns released 2001 that focuses on the creation and development of jazz, America’s “greatest cultural achievement.” The first episodes entitled, “Gumbo, Beginnings to 1917” and “The Gift (1917-1924), explain the early growth of jazz as it originates in New Orleans and its expands to Chicago and New York during the Jazz Age. In assessing the first two episodes of Ken Burns' 2001 documentary, "JAZZ," this essay will explore the history of jazz, the music's racial implications, and it's impact on society. In doing so, attention will also be given to the structure of the documentary, and the effectiveness of documentary film in retelling the past.

Jazz to me is one of the inherent expressions of Negro Life in America: the eternal tom-tom beating in the Negro soul—the tom-tom of revolt against weariness in a white world, a world of subway trains, and work, work, work; the tom-tom of joy and laughter, and pain swallowed in a smile. Yet the Philadelphia clubwoman… turns up her nose at jazz and all its manifestations—likewise almost anything else distinctly racial…She wants the artist to flatter her, to make the white world believe that all Negroes are as smug as near white in smug as she wants to be. But, to my mind, it is the duty of the younger Negro artist …to change through the hidden force of his art that old whispering “I want to be white,” hidden in the aspirations of his people, to “Why should I want to be white? I am Negro—and beautiful.”

Jazz to me is one of the inherent expressions of Negro life in America: the eternal tom-tom beating in the Negro soul-the tom-tom of revolt against weariness in a white world, a world of subway trains, and work, work; the tom-tom of joy and laughter, and pain swallowed in a smile. Yet the Philadelphia club woman , turns up her nose at jazz and all its manifetations-likewise almost anything else distinctly racial... She wants the artist to flatter her, to make the white world believe that all Negroes are as smug and as near white in soul as she wants to be. But, to my mind, it is the duty of the younger Negro artist, to change through the force of his art that old whispering "I want to be white, hidden in the aspirations of his people, to "Why should I want to he white? I am Negro-and beautiful"

From his narrative, he derives this concept of a “veil” that African Americans face in American society and how they may develop a double consciousness as well. Through the concept of a double consciousness, those subject to this may develop separate identities through their ethnicity and through their identity as an American. This may create a conflict of identity within the individual and as a result, these individuals may undergo the negative effects of “the veil” that may limit these individuals socially and economically within a society. He blatantly states that the “criticism of writers by readers, of government by those governed, of leaders by those lead...this is the

The article “Jazz and White Critic” by Amiri Baraka brings light to an element of jazz criticism that he is frustrated by. Baraka finds controversy in the ideas white critics write about regarding jazz music. Baraka states, “Most jazz critics have been white Americans, but most important jazz musicians have not been.” In the 1960’s, when Baraka made this statement, jazz was becoming more popularized and socially accepted. African American jazz musicians took a long, strenuous journey over decades to push their music into the spotlight to become one of the most popular music styles in society internationally. The special element of jazz is its raw emotion. Baraka distinguishes between “White Jazz”, music

The roots of modern american rock and roll music, are firmly planted in Africa. As the native Africans were torn apart from their family’s and brought to the new world their lives were immediately and drastically changed forever. Finding themselves immersed in a completely new environment with a foreign culture, they thankfully persevered and carried on with their own traditions and most importantly to this paper, musical ones. Most American slaves originated from Western and Central Africa. The West Africans carried a musical tradition rich with long melody lines, complicated rhythms (poly rhythmics) and stringed instruments CITATION. The West Africans music was also strongly integrated into their everyday lives. Songs were preformed for religious ceremonies and dances and music was often a

This idea has taken on many different forms over the past century and a half, and its discourse has evolved alongside the major works of prominent figures like W.E.B. Du Bois, Martin Delany, and Marcus Garvey. A common theme among these thinkers is the notion of historicizing the development of black culture relative to diasporic movements in the preceding centuries. However, they differ significantly in their visions and aspirations for the culture at large, as well as in their interpretations of how peoples of African descent should behave with respect to the dominant (primarily white) societies in which they live and function. In particular, earlier scholars like Du Bois tended to “sustain their faith in a partnership with white allies, wagering that [their] commitments to ‘civilization building’ ... would hasten the day when they and their race would be respected as equal partners” (Ewing 16). In contrast, Garvey, a contemporary of Locke, supported a radical agenda for African independence, and a mass migration to bring peoples of African descent back to Africa (Ewing 76).

   In the early twentieth century black American writers started employing modernist ways of argumentation to come up with possible answers to the race question. Two of the most outstanding figures of them on both, the literary and the political level, were Richard Wright, the "most important voice in black American literature for the first half of the twentieth century" (Norton, 548) and his contemporary Ralph Ellison, "one of the most footnoted writers in American literary history" (Norton, 700). In this paper I want to compare Wright's autobiography "Black Boy" with Ellison's novel "Invisible Man" and, in doing so, assess the effectiveness of their conclusions.

When describing the Black Atlantic, Gilroy avoids ethnocentrism as he alludes to various cultures within the New World. The United States has always been a diverse society. This book informs the audience that there is an international culture with the emphasis of modernism; the author references the Black Atlantic as a counterculture of modernity. Black Atlantic explores the exhibition of a counterculture of modernity because the movement fights the centrism of modernity and supports the globalism of culture for the creation of a better world as it initiates a strong criticism that offset the action of ethnic

This judgment began unexpectedly to spread as African American music, especially the blues and jazz, became a worldwide sensation. Black music provided the pulse of the Harlem Renaissance and of the Jazz Age more generally. The rise of the “race records” industry, beginning with OKeh’s recording of Mamie Smith’s

With these styles of music, which are widespread and can be heard on almost every radio station, it is evident that race has moulded the variety of genres of music that we listen to in London. I see Paul Gilroy’s reference to “The Black Atlantic”, which he describes to be “a culture (of music) that is not specifically African, American, Caribbean, or British, but all of these at once”, as a perfect encapsulation of the music that we listen to in this modern society. Although Plato ordered that “music and gymnastic should be preserved and no innovation made”, I would argue that the innovation that we’ve made to music has changed the way that we listen for the better. In fact, music has allowed for this blending of cultures, encouraging more open-mindedness with regards to race in modern day London. On the contrary, I would also argue that these styles of music that are typically regarded as “black styles”, are creating a negative stereotype, perpetuating the archetype associated with black people in London. Take the case of Grime music and the

African American influence in music has been an ever present and controversial subject in American history. Stemming from many different cultures, religions and backgrounds, large portions of American music was introduced by, and credited to African Americans. Although in many cases, this music was used for entertainment by the masses or majority, contrary to popular belief, black music served a greater purpose than just recreation. Dating all the way back to the beginning of slavery in the U.S. during the 17th century, music has been used to make a statement and send a message. As African American music progressed over the years, there were common themes expressed as the genres evolved. It has been an open letter to the world, documenting and protesting the ongoing oppression faced by blacks in the United States, as well as an outlet for frustration. For many African Americans, the music gave them the only voice that couldn’t be silenced by their oppressors.

African Americans were responsible for bringing jazz music to Europe. Due to the fact that the people in Paris were far more excepting of colored people, many African American singer and dancers made their way to Paris to start their careers and a make a name for themselves. There are few cities in the world that are more associated with jazz than Paris (Pelzer). Most of the time, African American’s in Paris were just looked at by Parisians as entertainers (Stovall). These African American were objects of Parisian curiosity and fantasy, and the audiences were very much intrigued by the exoticism that went into so many performances. These foreign entertainers became the backbones of the Paris Jazz Age (Pelzer).

In Captives and Voyagers, Alexander X. Byrd argues that the three movements of black migrants, whether free or enslaved, to Sierra Leone and Jamaica comprised of a cultural and social transformation unique to black migrant society, catalyzed not only by the prime transatlantic journeys of each group, but also by their preceding multi-leveled passages leading up to their voyage and settlement. Byrd further exemplifies the notion that the African diaspora in black migration to Sierra Leone and Jamaica inescapably intertwined with the British empire.