Race Men

Front Cover
Harvard University Press, Jul 1, 2009 - Social Science - 240 pages

Who are the “race men” standing for black America? It is a question Hazel Carby rejects, along with its long-standing assumption: that a particular type of black male can represent the race. A searing critique of definitions of black masculinity at work in American culture, Race Men shows how these defining images play out socially, culturally, and politically for black and white society—and how they exclude women altogether.

Carby begins by looking at images of black masculinity in the work of W. E. B. Du Bois. Her analysis of The Souls of Black Folk reveals the narrow and rigid code of masculinity that Du Bois applied to racial achievement and advancement—a code that remains implicitly but firmly in place today in the work of celebrated African American male intellectuals. The career of Paul Robeson, the music of Huddie Ledbetter, and the writings of C. L. R. James on cricket and on the Haitian revolutionary, Toussaint L’Ouverture, offer further evidence of the social and political uses of representations of black masculinity.

In the music of Miles Davis and the novels of Samuel R. Delany, Carby finds two separate but related challenges to conventions of black masculinity. Examining Hollywood films, she traces through the career of Danny Glover the development of a cultural narrative that promises to resolve racial contradictions by pairing black and white men—still leaving women out of the picture.

A powerful statement by a major voice among black feminists, Race Men holds out the hope that by understanding how society has relied upon affirmations of masculinity to resolve social and political crises, we can learn to transcend them.

From inside the book

Contents

Introduction
1
1 The Souls of Black Men
9
2 The Body and Soul of Modernism
45
3 Tuning the American Soul
87
4 Body Lines and Color Lines
113
5 Playin the Changes
135
6 Lethal Weapons and City Games
169
Notes
193
Acknowledgments
221
Index
223
Copyright

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Page 16 - Why did God make me an outcast and a stranger in mine own house? The shades of the prison-house...
Page 127 - Men make their own history, but they do not make it just as they please; they do not make it under circumstances chosen by themselves, but under circumstances directly encountered, given and transmitted from the past.
Page 14 - American pragmatism is less a philosophical tradition putting forward solutions to perennial problems in the Western philosophical conversation initiated by Plato and more a continuous cultural commentary or set of interpretations that attempt to explain America to itself at a particular historical moment.
Page 32 - The red stain of bastardy, which two centuries of systematic legal defilement of Negro women had stamped upon his race, meant not only the loss of ancient African chastity, but also the hereditary weight of a mass of corruption from white adulterers, threatening almost the obliteration of the Negro home.
Page 30 - With other black boys the strife was not so fiercely sunny: their youth shrunk into tasteless sycophancy, or into silent hatred of the pale world about them and mocking distrust of everything white; or wasted itself in a bitter cry, Why did God make me an outcast and a stranger in mine own house?
Page 193 - The analysis of culture is the attempt to discover the nature of the organization which is the complex of these relationships. Analysis of particular works or institutions is, in this context, analysis of their essential kind of organization, the relationships which works or institutions embody as parts of the organization as a whole.
Page 35 - The vision of life that rises before these dark eyes has in it nothing mean or selfish. Not at Oxford or at Leipsic, not at Yale or Columbia, is there an air of higher resolve or more unfettered striving ; the determination to realize for men, both black and white, the broadest possibilities of life, to seek the better and the best, to spread with their own hands the Gospel of Sacrifice, — all this is the burden of their talk and dream.
Page 4 - For the development of Negro genius, of Negro literature and art, of Negro spirit, only Negroes bound and welded together, Negroes inspired by one vast ideal, can work out in its fullness the great message we have for humanity.
Page 23 - I too mused above his little white bed; saw the strength of my own arm stretched onward through the ages through the newer strength of his ; saw the dream of my black fathers stagger a step onward in the wild phantasm of the world ; heard in his baby voice the voice of the Prophet that was to rise within the Veil.

About the author (2009)

Hazel V. Carby is a British-born critic of African American literature. Stuart Hall and other scholars affiliated with the Centre for Contemporary Cultural Studies at the University of Birmingham in England where she studied during the 1970s informed her work. In Reconstructing Womanhood (1987), Carby focuses on the fiction and journalism of African American women writing from the mid-to-late nineteenth to the early twentieth centuries. She demonstrates that African American women of that period articulated a distinctive black feminist discourse and politics in response to the sexism of American culture and the racism of the white feminist movements that arose to combat that sexism. She suggests that the racism of white feminist theory has resulted from a failure to see whiteness as a racial (and historical) category, rather than as a universal (and ahistorical) norm. The latter, Carby claims, would guarantee that all women, regardless of differences of race, are "sisters in struggle" because they share an essential femininity or experience of oppression. Carby urges African American feminists to avoid the same mistake by assuming that all African American women share some universal experience of black femininity and oppression that is expressed in the black female literary tradition as a black female aesthetic. The production of an essential black literary tradition or literary aesthetic always necessitates the suppression of differences, including the different aesthetics that may arise in response to different experiences and histories. Carby argues that the current African American literary canon is the product of just such a suppression, because it highlights texts that focus on and even romanticize black southern, rural culture at the expense of northern, urban, working- and middle-class black culture. She calls for a reevaluation of the output of such authors as Nella Larsen and Jessie Redmond Fauset, whose work has been dismissed or ignored because it does not participate in the perpetuation of the myth of "the folk."

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