The Revolutionary Theatre: The Black Arts Movement

The Black Arts movement refers to a period of “furious flowering” of African American creativity beginning in the mid-1960’s and continuing through much of the 1970’s (Perceptions of Black). Linked both chronologically and ideologically with the Black Power Movement, The BAM recognized the idea of two cultural Americas: one black and one white. The BAM pressed for the creation of a distinctive Black Aesthetic in which black artists created for black audiences. The movement saw artistic production as the key to revising Black American’s perceptions of themselves, thus the Black Aesthetic was believed to be an integral component of the economic, political, and cultural empowerment of the Black

The Harlem Renaissance was an intellectual and literary period of growth promoting a new African American cultural identity in the United States. The years of 1920 and 1990 and “were clear peak periods of African American cultural production.” During these years blacks were able to come together and form a united group that expressed a desire for enlightenment. “It is difficult not to recognize the signs that African Americans are in the midst of a cultural renaissance” (English 807). This renaissance allowed Blacks to have a uniform voice in a society based upon intellectual growth. The front-runners of this revival were extremely focused on cultural growth through means of intellect, literature, art and music. By using these means

The author is talking about the political play ‘Autumn’, which introduced the audience to the inside world of politics. The story revolves around the character mayor Franklyn played by Jerome Preston Bates. Bates character is self-centered, greedy, and will go after anyone who opposes him to destroy their lives. Franklyn advisor Zack knows about the shady deals and is uncomfortable with the situation. In addition, Franklyn’s wife Melissa knows of her husband’s wrongdoings and is tired of his shenanigans.

Robert Townsend, writer, producer, director, and actor, was born in Chicago, Illinois on February 6, 1957, the second oldest of four children to Shirley and Robert Townsend. Growing up on the Westside of Chicago, Townsend was raised by his mother in a single parent home. As a child Townsend watched TV where he learned to do impersonations of his favorite actors such as Jimmy Stewart and Bill Cosby for his family and classmates. Eventually his abilities caught the attention of Chicago’s Experimental Black Actors Guild X-Bag Theatre in Chicago and then moved him out to The Improvisation, a premiere comedy club in New York City. Townsend also had a brief uncredited role in the 1975 movie, Cooley

Meta Warrick Fuller’s sculpture “Ethiopia Awakening” served as a metaphoric yearning for African culture, a symbolic image of emancipation, an awakening of African Americans diaspora identity, resurgence of Fuller’s artistic career and as a self-portrait of Fuller. The Progressive era, from 1890 to 1920, forms the backdrop to Fuller’s life and art. This period has come to symbolize the reform efforts of the middle class. White middle class progressives sought to reengineer industry and government, pushed for economic and social reforms. The Progressive era was also a time of intense contradictions and ambiguities. Race was the blind spot of white progressives. 1 At the turn of the twentieth-century African Americans

The Harlem Renaissance was a time of revival and awakening in which the African American community produced a new form of cultural identity. After years of oppression and slavery, African Americans struggled to discover their own distinctive culture. It was through the literature and artistry of the Harlem Renaissance that the African American community began to express the suffering and resentment they truly experienced. In addition, the movement allowed them to find a way to escape their hardships. James Baldwin’s “Sonny’s Blues” and Langston Hughes’ “The Weary Blues” address the addiction, poverty, and violence that surrounded African Americans and the triumph of life that was captured in their attempt to escape the suffering.

The 1920’s were a period or rapid growth and change in America. After World War I American’s were introduced to a lifestyle of lavishness they had never encountered before. It was a period of radical thought and ideas. It was in this time period that the idea of the Harlem Renaissance was born. The ideology behind the Harlem Renaissance was to create the image of the “New Negro”. The image of African-American’s changed from rural, uneducated “peasants” to urban, sophisticated, cosmopolites. Literature and poetry abounded. Jazz music and the clubs where it was performed at became social “hotspots”. Harlem was the epitome of the “New Negro”. However, things weren’t as sunny as they appeared. Many felt that the Harlem Renaissance itself

The Harlem Renaissance was a period that started in the early 1920’s in which the concept of “the Negro” was intended to be changed (History.com). This period witnessed the thrive of African American art. White stereotypes had influenced not only the way African Americans were perceived in society but also their relationship between themselves and others. Participants like Gwendolyn Bennett, Langston Hughes, Paul Lawrence Dunbar and W.E.B. Du Bois were some of many authors of creative pieces that reflected their points of views. Like George Hutchinson writes in his article, The Harlem Renaissance brought many African Americans from South to North which helped the rise of literacy and the creation of organizations dedicated to promoting African American civil rights that resulted in the uplift of the race and the availability of socioeconomic opportunities (1). The distinctive expression through things like poetry and music during the Harlem Renaissance reflected the reality and experiences black people were going through. This essay is going to focus on the relationship between poetry, politics and representation while relying on the poem “We Wear the Mark” by Paul Lawrence Dunbar. At the same time, this paper will be supported with works from Langston Hughes, Alain Locke and W.E.B. Dubois.

June 1st, 1921 will forever be remembered as a day of great loss and devastation. It was on this day that America experienced the deadliest race riot in the small town of Tulsa, Oklahoma. Ninety-four years later, that neighborhood is still recognized as one of the most prosperous African American neighborhoods to date. With hundreds of successful black-owned businesses lining Greenwood Avenue, it became a standard that African Americans are still trying to rebuild. The attack that took place in 1921 tore the community apart, claiming hundreds of lives and sending the once prosperous neighborhood up in smoke.

From the 1920’s to the mid 1930’s a literary, intellectual, and artistic movement occurred that kindled the African Americans a new cultural identity. This movement became known as the Harlem Renaissance, which is also known as the “New Negro Movement”. With this movement, African Americans sought out to challenge the “Negro” stereotype that they had received from others while developing innovation and great cultural activity. The Harlem Renaissance became an artistic explosion in the creative arts. Thus, many African Americans turned to writing, art, music, and theatrics to express their selves.

Over the course of approximately one-hundred years there has been a discernible metamorphosis within the realm of African-American cinema. African-Americans have overcome the heavy weight of oppression in forms such as of politics, citizenship and most importantly equal human rights. One of the most evident forms that were withheld from African-Americans came in the structure of the performing arts; specifically film. The common population did not allow blacks to drink from the same water fountain let alone share the same television waves or stage. But over time the strength of the expectant black actors and actresses overwhelmed the majority force to stop blacks from appearing on film. For the longest time the performing arts were

Du Bois and his NAACP colleague James Weldon Johnson asserted that the only uniquely “American” expressive traditions in the United States had been developed by African Americans. They, more than any other group, had been forced to remake themselves in the New World, Du Bois and Johnson argued, while whites continued to look to Europe or sacrificed artistic values to commercial ones. (Native American cultures, on the other hand, seemed to be “dying out,” they claimed.) African Americans’ centuries-long struggle for freedom had made them the prophets of democracy and the artistic vanguard of American culture.

Du Bois is concerned with three main ideas within his essay, those being beauty, art as propaganda and how African Americans and their art will be ultimately judged. Beauty, however, is not how you view something’s allure to Du Bois, but rather who is it that will describe what is classical and beautiful? Suggesting that African Americans fit this role perfectly, Du Bois states “pushed aside as we have been in America, there has come to us not only a certain distaste for the tawdry and flamboyant but a vision of what the world could be if it were really a beautiful world.” He is also interested in how Negro art will distinguish itself from the works of other non-black artists.

There have been many cultural movements throughout history in this world. One of the greatest movements in this world was the Harlem Renaissance. The Harlem Renaissance movement is defined as a cultural movement that spanned in the 1920’s, at this time known as the Negro Movement; the movement also relied on white patronage. White patronage had a profound effect on the vitality of the Harlem Renaissance, and the evidence says the Harlem Renaissance would not have reached the heights it did without generous white contributions. The Harlem Renaissance spurred events that affected the African Americans society in areas such as migration, the work force, and also racial pride (www.yale.edu).

Art is something that can only be achieved with the manipulation of the imagination. This is successful when using objects, sounds, and words. Richard Wright and Amira Baraka brought the power of art into the limelight. Wright’s perception of art was for it to be used as a means of guidance, one that could uplift the Negro towards bigger and better goals. Baraka’s perspective of art was for it to be used as an active agent, one that could kill and then imprint society permanently. Baraka and Wright both wanted the Negro to see that there was a much brighter future ahead of them. Both wanted art to leave a stain, a stain that could not be easily erased, washed, or bleached. Both believed that Black Art had no need to be silent but instead daring.