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Afro-Surrealism (also Afro-surrealism, AfroSurrealism) is a genre or school of art and literature. [1] In 1974, Amiri Baraka used the term to describe the work of Henry Dumas. [2] D. Scot Miller in 2009 wrote "The Afro-surreal Manifesto" [3] in which he says: "Afro-Surrealism sees that all 'others' who create from their actual, lived experience are surrealist ...." The manifesto delineates Afro-Surrealism from Surrealism and Afro-Futurism. The manifesto lists ten tenets that Afro-Surrealism follows including how "Afro-Surrealists restore the cult of the past", and how "Afro-Surreal presupposes that beyond this visible world, there is an invisible world striving to manifest, and it is our job to uncover it".
Afro-Surrealism, is practiced and embodied in music, photography, film, the visual arts and poetry. Notable practitioners and inspirations of Afro-Surrealism include Ted Joans, Bob Kaufman, Krista Franklin, Aimé Césaire, Suzanne Césaire, Léopold Sédar Senghor, René Ménil, Kool Keith, Terence Nance, Will Alexander, Kara Walker, Samuel R. Delany, and Romare Bearden.
D. Scot Miller penned "The Afro-surreal Manifesto" for The San Francisco Bay Guardian in May, 2009. [3] Until that time, the term "Afro-surreal Expressionism" was used solely by Amiri Baraka to describe the writings of Henry Dumas. Later that year, Miller spoke with Baraka about extending the term by shortening the description. It was agreed by the two of them that "Afro-surreal" without the "expressionism" would allow further exploration of the term. Afro-surrealism may have some similar origins to surrealism in the mid-1920s, in that an aspect of it Négritude came after André Breton wrote the Surrealist Manifesto, but as Leopold Senghor points out in Miller's manifesto, "European Surrealism is empirical. African Surrealism is mystical and metaphorical." [3]
Afro-Surrealism is directly connected to black history, experience, and aesthetics, particularly as affected by Western culture. British-Nigerian short story writer Irenosen Okojie describes the genre: [4]
Afro-surrealism, which couples the bizarre with ideas of black identity and power, allows for more expansive explorations of blackness. If blackness shrinks or feels limited under the crushing, often insidiously damaging weight of western systems of oppression, specifically the endemic tolls of structural racism, then the extraordinary provides space to construct new realities and absurdist visions that reconfigure what blackness as an aesthetic can be.
Afro-Surrealism more specifically incorporates aspects of the Harlem Renaissance, Négritude, and Black Radical Imagination as described by Robin D. G. Kelley in his book Freedom Dreams: The Black Radical Imagination, [5] and further with his Afro-surreal historical anthology, Black, Brown, & Beige: Surrealist Writings from Africa and the Diaspora (2009). [6] Aspects of Afro-Surrealism can be traced to Martiniquan Suzanne Césaire's discussion of the "revolutionary impetus of surrealism" in the 1940s. [7]
Suzanne Césaire, a surrealist thinker and partner of Aimé Césaire, was an important figure in the history of the Afro-surreal aesthetic. [8] Her quest for "The Marvelous" over the "miserablism" [8] expressed in the usual arts of protest inspired the Tropiques surrealist group, and especially René Ménil. Ménil says in "Introduction to the Marvelous" (1930s):
The true task of mankind consists solely in the attempt to bring the marvelous into real life, so that life can become more encompassing. So long as the mythic imagination is not able to overcome each and every boring mediocrity, human life will amount to nothing but useless, dull experiences, just killing time, as they say. [9]
Suzanne Césaire's proclamation, "Be in permanent readiness for The Marvelous", quickly became a credo of the movement; the word "marvelous" has since become recontextualized with regard to contemporary black arts and interventions. [8]
In his 1956 essay for Présence Africaine, Haitian novelist Jacques Stephen Alexis wrote: "What, then, is the Marvellous, except the imagery in which a people wraps its experience, reflects its conception of the world and of life, its faith, its hope, its confidence in man, in a great justice, and the explanation which it finds for the forces antagonistic to progress?" [10] In his work, Alexis is seen to have an acute sense of reality that is not unlike that of traditional surrealism, and his coining of the term "Marvelous Realism" reflects his influence by the earlier works of the Négritude/Black Surrealist Movement.
The term "Afro-surreal Expressionism" was coined by Amiri Baraka in his 1974 essay on Black Arts Movement avant-garde writer Henry Dumas. [11] Baraka notes that Dumas is able to write about ancient mysteries that were simultaneously relevant to the present day. Comparing Dumas' writing to "Toni Morrison's wild, emotional 'places'," Baraka writes that "[b]oth utilize high poetic description—language of exquisite metaphorical elegance, even as narrative precision". But, for Baraka, this "language tells as well as decorates":
The world of Ark of Bones, for instance, shares a black mythological lyricism, strange yet ethnically familiar! Africa, the southern U.S., black life and custom are motif, mood and light, rhythm, and implied history. [12]
Dumas, therefore, was—"despite his mythological elegance and deep signification"—still "part of the wave of African American writers at the forefront of the '60s Black Arts Movement". [13] Precisely because of its strangeness and its deformation of reality, Dumas work bears a deep political truth: "The very broken quality, almost to abstraction, is a function of change and transition." [14]
Unlike Afro-Futurism which speculates on possibilities in the future, Afro-surrealism, as Miller describes, is about the present. "Rather than speculate on the coming of the four horseman, Afrosurrealists understand that they rode through too long ago. Through Afro-surrealism, artists expose this form of the future past that is right now." [15]
According to Terri Francis: "Afro-surrealism is art with skin on it where the texture of the object tells its story, how it weathered burial below consciousness, and how it emerged somewhat mysteriously from oceans of forgotten memories and discarded keepsakes. This photograph figures Afro-surrealism as bluesy, kinky-spooky." [16]
Irensonen Okojie wrote of the genre's flexibility have a relationship to life's breadth: [4]
If we are to embrace all the dimensions of the movement, its symbiotic potential through an Afro-surrealist lens, then there must be room for black joy, black virtuosity, black mediocrity, space to fail upwards. The autonomy to define our stories, to operate within and beyond frameworks that already exist should lie in our hands. Storytelling is power. It is cultural currency. The elasticity of Afro-surrealism gives room for every facet of blackness to be explored.
In the manifesto from which present day Afro-surrealism is based, writer D. Scot Miller states in a response to Afrofuturism:
"Afro-Futurism is a diaspora intellectual and artistic movement that turns to science, technology, and science fiction to speculate on black possibilities in the future. Afro-Surrealism is about the present. There is no need for tomorrow's-tongue speculation about the future. Concentration camps, bombed-out cities, famines, and enforced sterilization have already happened. To the Afro-Surrealist, the Tasers are here. The Four Horsemen rode through too long ago to recall. What is the future? The future has been around so long it is now the past."
As "The Afro-Surreal Manifesto" and Afro-futurism come to the forefront in artistic, commercial and academic circles, the struggle between the specific and "the scent" of present-day manifestations of black absurdity has come with it, posing interesting challenges to both movements. For Afrofuturists, this challenge has been met by inserting Afrocentric elements into its growing pantheon, the intention being to centralize Afrofuturist focus back on the continent of Africa to enhance its specificity. For the Afro-surrealists, the focus has been set at the "here and now" of contemporary Black arts and situations in the Americas, Antilles, and beyond, searching for the nuanced "scent" of those current manifestations. [17]
Toni Morrison's Beloved: A Novel [18] remains an important milestone for Afro-surrealists. Here, Morrison imagines a narrative of a formerly enslaved woman grieving the death of her baby daughter, Beloved. With no trace of a past, Beloved reappears on the steps of her mother's home, confused and looking for her mother. Following this moment, the novel crafts a haunting tale of a woman seeking to understand the sudden reappearance of her daughter and the scars left behind from slavery. In Beloved, Morrison attempts to come to grip with the legacies left by slavery, challenging the notion that these exist only in the past. From the epigraph, "Sixty Million and more", Morrison presupposes there is no way to count those affected from slavery and additionally, that the number is ever-growing into the present. In her award-winning novel, Morrison expands on the idea of the past, attempting to demonstrate the past is ever present. [19]
In Zong!, M. Nourbese Philip crafts a counter-narrative surrounding the events of the Zong massacre. [20] Utilizing the words from the legal decision to build her poetry, Philip rejects the idea of an archival past. Instead, Philip looks to the present moment to understand how to read this legal decision and understand the case. Following the footsteps of Morrison's Beloved, Philip presupposes the notion of a past that is not past allowing these past artifacts to haunt the present moment. Rather than organize the fragments, Philip allows the fragments to tell themselves. This is not to say that Philip gives the fragments voices, but instead gives them space. The space in the poem allows Philip's audience to hear the silence of these voices, to truly understand the missing narratives form the past and the role that has on the present.
Atlanta is an American comedy-drama television series created by Donald Glover that premiered on September 6, 2016, on FX. The series centers on college dropout and music manager Earnest "Earn" Marks (played by Glover) and rapper Paper Boi (Brian Tyree Henry) as they navigate a strange, seemingly otherworldly version of the Atlanta rap scene, examining racism, whiteness, existentialism and modern African-American culture through Afro-Surrealism. [21] It also stars LaKeith Stanfield and Zazie Beetz.
Sorry to Bother You is a 2018 American surrealist, urban fantasy, science fiction, black-comedy film written and directed by Boots Riley, in his directorial debut. It stars LaKeith Stanfield, Tessa Thompson, Jermaine Fowler, Omari Hardwick, Terry Crews, Patton Oswalt, David Cross, Danny Glover, Steven Yeun, and Armie Hammer. The film follows a young black telemarketer who adopts a "white accent" to succeed at his job. Swept into a corporate conspiracy, he must choose between profit and joining his activist friends to organize labor. [22]
Random Acts of Flyness (2018–present) is a late night sketch comedy series created by American artist Terence Nance for HBO. [1]
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Kasi Lemmons is a black American female film director and screenwriter who led the 2019 motion picture Harriet which showcases the life of historical figure, Harriet Tubman. In this Hollywood rendition, Tubman experiences frequent visions from divinity that guide her when initially escaping enslavement, freeing other enslaved peers via the Underground Railroad, and formulating plans as the leader of a government-sanctioned military raid. These 'divine visions' reimagine Tubman's real-life proneness to seizures due to a severe head injury from her early teenage years. The reinterpretation of a physical disability as a "superpower" exemplifies the African-American community's application of religious belief as a means of problem-solving, perseverance, and optimism amidst their institutionalized mistreatment throughout the era of U.S. Slavery.
Surrealism is an art and cultural movement that developed in Europe in the aftermath of World War I in which artists aimed to allow the unconscious mind to express itself, often resulting in the depiction of illogical or dreamlike scenes and ideas. Its intention was, according to leader André Breton, to "resolve the previously contradictory conditions of dream and reality into an absolute reality, a super-reality", or surreality. It produced works of painting, writing, theatre, filmmaking, photography, and other media as well.
The Beat Generation was a literary subculture movement started by a group of authors whose work explored and influenced American culture and politics in the post-World War II era. The bulk of their work was published and popularized by Silent Generationers in the 1950s, better known as Beatniks. The central elements of Beat culture are the rejection of standard narrative values, making a spiritual quest, the exploration of American and Eastern religions, the rejection of economic materialism, explicit portrayals of the human condition, experimentation with psychedelic drugs, and sexual liberation and exploration.
Theodore Joans was an American beatnik, surrealist, painter, filmmaker, collageist, jazz poet and jazz trumpeter who spent long periods of time in Paris while also traveling through Africa. His complex body of work stands at the intersection of several avant-garde artistic streams. He was the author of more than 30 books of poetry, prose, and collage; among them Black Pow-Wow, Beat Funky Jazz Poems, Afrodisia, Jazz is Our Religion, Double Trouble, WOW and Teducation. In 2001 he was the recipient of Before Columbus Foundation's American Book Awards Lifetime Achievement Award.
Aimé Fernand David Césaire was a Martiniquais poet, author, and politician. He was "one of the founders of the Négritude movement in Francophone literature" and coined the word négritude in French. He founded the Parti progressiste martiniquais in 1958, and served in the French National Assembly from 1945 to 1993 and as President of the Regional Council of Martinique from 1983 to 1988. He was also the Mayor of Fort-de-France for 56 years, from 1945–2001.
The Chicago Surrealist Group was founded in Chicago, Illinois, in July 1966 by Franklin Rosemont, Penelope Rosemont, Bernard Marszalek, Tor Faegre and Robert Green after a trip to Paris in 1965, during which they were in contact with André Breton. Its initial members came from far-left or anarchist backgrounds and had already participated in groups IWW and SDS; indeed, the Chicago group edited an issue of Radical America, the SDS journal, and the SDS printshop printed some of the group's first publications.
Penelope Rosemont is a visual artist, writer, publisher, and social activist who attended Lake Forest College. She has been a participant in the Surrealist Movement since 1965. With Franklin Rosemont, Bernard Marszalek, Robert Green and Tor Faegre, she established the Chicago Surrealist Group in 1966. She was in 1964-1966 a member of the Industrial Workers of the World (IWW), commonly known as the Wobblies, and was part of the national staff of Students for a Democratic Society (SDS) in 1967-68. Her influences include Andre Breton and Guy Debord of the Situationist International, Emma Goldman and Lucy Parsons.
Négritude is a framework of critique and literary theory, mainly developed by francophone intellectuals, writers, and politicians in the African diaspora during the 1930s, aimed at raising and cultivating "black consciousness" across Africa and its diaspora. Négritude gathers writers such as sisters Paulette and Jeanne Nardal, Martinican poet Aimé Césaire, Abdoulaye Sadji, Léopold Sédar Senghor, and Léon Damas of French Guiana. Négritude intellectuals disavowed colonialism, racism and Eurocentrism. They promoted African culture within a framework of persistent Franco-African ties. The intellectuals employed Marxist political philosophy, in the black radical tradition. The writers drew heavily on a surrealist literary style, and some say they were also influenced somewhat by the Surrealist stylistics, and in their work often explored the experience of diasporic being, asserting one's self and identity, and ideas of home, home-going and belonging.
The Black Arts Movement (BAM) was an African-American-led art movement that was active during the 1960s and 1970s. Through activism and art, BAM created new cultural institutions and conveyed a message of black pride. The movement expanded from the accomplishments of artists of the Harlem Renaissance.
Afrofuturism is a cultural aesthetic, philosophy of science, and history that explores the intersection of the African diaspora culture with science and technology. It addresses themes and concerns of the African diaspora through technoculture and speculative fiction, encompassing a range of media and artists with a shared interest in envisioning black futures that stem from Afro-diasporic experiences. While Afrofuturism is most commonly associated with science fiction, it can also encompass other speculative genres such as fantasy, alternate history and magic realism, and can also be found in music.
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Amiri Baraka, previously known as LeRoi Jones and Imamu Amear Baraka, was an American writer of poetry, drama, fiction, essays, and music criticism. He was the author of numerous books of poetry and taught at several universities, including the University at Buffalo and Stony Brook University. He received the PEN/Beyond Margins Award in 2008 for Tales of the Out and the Gone. Baraka's plays, poetry, and essays have been described by scholars as constituting defining texts for African-American culture.
Francis Abiola Irele was a Nigerian academic best known as the doyen of Africanist literary scholars worldwide. He was Provost at Kwara State University, founded in 2009 in Ilorin, Nigeria. Before moving back to Nigeria, Irele was visiting professor of African and African American Studies and of Romance Languages and Literatures at Harvard University.
Dutchman is a play written by playwright Amiri Baraka, then known as LeRoi Jones. Dutchman was first presented at the Cherry Lane Theatre in Greenwich Village, New York City, in March 1964 co-produced by Rita Fredricks. The play won an Obie Award; it shared this distinction with Adrienne Kennedy's Funnyhouse of a Negro. Baraka's stage play was made into a film in 1967, starring Shirley Knight and Al Freeman Jr. Dutchman was the last play produced by Baraka under his birth name, LeRoi Jones. At the time, he was in the process of divorcing his Jewish wife, Hettie Jones, embracing Black nationalism, and after lamenting the death of Malcolm X in 1965. Dutchman may be described as a political allegory depicting black and white relations during the time Baraka wrote it. With Dutchman and his other works, Baraka was a respected playwright among other figures in the Black Arts Movement.
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Carlton Lindsay Barrett, also known as Eseoghene, is a Jamaican-born poet, novelist, essayist, playwright, journalist and photographer, whose work has interacted with the Caribbean Artists Movement in the UK, the Black Arts Movement in the US, and pan-Africanism in general. Leaving Jamaica in the early 1960s, he moved to Britain, where he freelanced as a broadcaster and journalist, also travelling and living elsewhere in Europe, before deciding to relocate to West Africa. Since the latter 1960s he has been based mainly in Nigeria, of which country he became a citizen in the mid-1980s, while continuing his connection to cultural ventures in the UK and US.
For a history of Afro-Caribbean people in the UK, see British African Caribbean community.
Suzanne Césaire, born in Martinique, an overseas department of France, was a French writer, teacher, scholar, anti-colonial and feminist activist, and Surrealist. Her husband until 1963 was the poet and politician Aimé Césaire.
"Black Art" is a poem written by African-American poet Amiri Baraka. It was written in 1965 after the assassination of Malcolm X while still known as LeRoi Jones. The poem issued a clarion call for art by and for Black people:
Yva Léro was an Afro-Martiniquais writer and painter. She was one of the earliest Antillean writers in Paris preceding the Négritude movement. An ardent feminist, she participated in international congresses and was a co-founder of the Women's Union of Martinique. Her writing and painting depicted the life and culture of Martinique, evaluating class, gender, and race and the multi-layered society which existed in her Caribbean homeland.
Tropiques was a quarterly literary magazine published in Martinique from 1941 to 1945. It was founded by Aimé Césaire, Suzanne Césaire, and other Martinican intellectuals of the era, who contributed poetry, essays, and fiction to the magazine. While resisting the Vichy-supported government that ruled Martinique at the time, the writers commented on colonialism, surrealism, and other topics. André Breton, the French leader of surrealism, contributed to the magazine and helped turn it into a leading voice of surrealism in the Caribbean.