Harlem Renaissance

HARLEM RENAISSANCE

HARLEM RENAISSANCE. Known also by the names Black Renaissance or New Negro Movement, the Harlem Renaissance represented a cultural movement among African Americans roughly between the end of World War I (1918) and the beginning of the Great Depression (1929). The names given to this movement reveal its essential features. Certainly the words "black" and "Negro" mean that this movement centered on African Americans, and the term "renaissance" indicates that something new was born or, more accurately, that a cultural spirit was reawakened in African American cultural life. Although most historians remember the Harlem Renaissance as a literary movement, in fact, African Americans during the 1920s also made great strides in musical and visual arts, as well as science. Finally, the focus on Harlem—an old Dutch-built neighborhood of New York City—indicates that this "renaissance" was something of an urban phenomenon. In fact, the exciting developments in African American cultural life of the 1920s were not limited to Harlem, but also had roots in other urban communities where black Americans migrated in great numbers: East St. Louis, Illinois; Chicago's south side; and Washington, D.C.

The artists of the Harlem Renaissance forwarded two goals. Like the journalists and other "crusaders" of the Progressive era, black authors tried to point out the injustices of racism in American life. Second, newspaper editors, activists, authors, and other artists began to promote a more unified and positive culture among African Americans. Early efforts to publicize a more unified consciousness among African Americans included two publications in 1919: Robert Kerlin's collection of editorial material in Voice of the Negro and Emmett Scott's Letters from Negro Migrants. On the political front, leaders such as Marcus Garvey began to put forth plans for black economic self-sufficiency, political separatism, and the creation of a cross-national African consciousness.

Several important developments during the World War I era gave rise to the Harlem Renaissance. First, black southerners since the turn of the century had been moving in large numbers to the North's industrial cities. As a result, southern blacks who had been denied their political rights and had resorted to sharecropping as a

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means of livelihood came into contact with northern African Americans who were more often the descendants of free blacks and, therefore, had better access to education and employment. Additionally, black Americans moving to the cities had much to complain about. World War I, the so-called war to make the world safe for democracy, had been a bitter experience for most African Americans. The U.S. Army was rigidly segregated, race riots broke out in many American cities during or immediately after the war, and the North was residentially and economically segregated like the South, despite the absence of Jim Crow laws.

Not all of the forces driving the Harlem Renaissance were negative, however. An influential anthropologist of the time, Zora Neale Hurston, observed that many white American artists began to employ aspects of African American culture in their works; she called these people "Negrotarians." Significant among these were Frank Tannenbaum, author of Darker Phases of the South (1924), and Paul Green, whose 1926 production of In Abraham's Bosom with a mostly black cast won the Pulitzer Prize.

Literature

The literary works of the Harlem Renaissance were products of their writers' racial consciousness but also demonstrated

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a profundity and beauty that placed many of these writers among the great literary figures of the century. An important originator of the movement, James Weldon Johnson, gave impetus to other black writers in 1922 by publishing the work of contemporary black poets in a volume entitled The Book of American Negro Poetry. Writing throughout the 1920s, Johnson published his re-flections on the decade of black artistic creation in his auto-biographical Black Manhattan (1930). Johnson was joined by another early and influential writer, Jamaican-born Claude McKay. McKay gained notoriety with awareness-raising poems such as "The Lynching." McKay, like fellow Caribbean native Marcus Garvey, displayed the defiance and anger felt by black Americans in the wake of World War I.

The most influential African American poet of the 1920s would prove to be the eloquent Langston Hughes, called the Poet Laureate of the Harlem Renaissance. Early Hughes's poetry such as "The Negro Speaks of Rivers" and "Mother to Son" reflected his roots in African American culture; these poems were published in The Weary Blues (1926). Later Hughes's work—four poems on the infamous (mis)trial of nine black men accused of rape in Alabama—revealed his heightened political consciousness and were published as Scottsboro Limited (1932). In the waning years of the Harlem Renaissance, Hughes turned to satirical short stories on black life with a collection entitled The Ways of White Folks (1934).

Perhaps one of the best fiction writers of the Harlem Renaissance was Jessie Redmon Fauset. Well educated at Ivy League schools, Fauset represented the "talented tenth" of African Americans that W. E. B. Du Bois hoped would excel to the point of proving blacks' value to American society. Fittingly, Fauset represented blacks in her novels as mainstream Americans, choosing to weave race issues within her wider interest in cultural problems such as social status and economic well-being. Her most important works included There Is Confusion (1924), Plum Bun (1928), and Comedy: American Style (1933). Other writers—E. Franklin Frazier and Alain Locke, for example—hoped to advance the position of African Americans through scholarship by exposing the problems facing black Americans to induce change, as progressive journalists and novelists had done with health and safety issues before.

Music

Black Americans during the 1920s excelled in fields other than literature. We often remember jazz as the product of black migration to New Orleans, but the other cities that black artists called home—New York, Chicago, St. Louis, for example—witnessed the development of jazz music as well. Important jazz pianists such as the unofficial "mayor" of Harlem, Fats Waller, and Art Tatum played music at house parties and other gatherings in Manhattan, making music an integral part of the black experience in the urban North. African American band-leaders—Duke Ellington, Count Basie, and Fletcher Henderson—and vaudeville blues singers—Gertrude "Ma" Rainey and Bessie Smith—performed for black and white audiences, thereby influencing popular music in general.

Like Jessie Fauset, composer William Grant Still brought to the Harlem Renaissance a background in American higher education. Trained at the Oberlin Conservatory of Music, Still used traditional African American musical idioms to create European-style symphonic music. He was the first black composer to have a symphony played by a major orchestra, the first to conduct a major orchestra, and the first to have an opera produced by a major opera company. In 1931, Still legitimized Afro-inspired aesthetics in Western musical forms in premiering a tribute to the Harlem Renaissance aptly entitled the Afro-American Symphony.

Visual Art

In the world of visual art, the leading graphic artist, and illustrator for many of James Weldon Johnson's works, was Aaron Douglas. In northern cities, black artists such as Douglas wanted to capture their people's movement, energy, and soul as jazz musicians had. One of the most successful artists to do this was Archibald J. Motley Jr. Using vibrant color and flowing shapes, Motley reflected in his work the fast-paced urban life he observed in Chicago.

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The Harlem Renaissance as a movement represented a rebirth of African American culture in the United States. As a product of black urban migration and black Americans' disappointment with racism in the United States, the renaissance was aimed at revitalizing black culture with pride. In political life, literature, music, visual art, and other cultural areas, African Americans in the 1920s put forth their individual and collective sense of dignity in the face of an American culture that often considered them second-class citizens.

BIBLIOGRAPHY

Franklin, John Hope, and Alfred A. Moss Jr. From Slavery to Freedom: A History of African Americans. 8th ed. Boston: McGraw-Hill, 2000. See chapter eighteen, 400–417. Classic, and still excellent, account of the Harlem Renaissance, balancing narrative with interpretation of primary evidence.

Huggins, Nathan Irvin. Harlem Renaissance. New York: Oxford University Press, 1971. Standard monograph on the movement.

———, ed. Voices from the Harlem Renaissance. New York: Oxford University Press, 1976. Vast collection of primary documents from the period.

Kellner, Bruce, ed. The Harlem Renaissance: A Historical Dictionary for the Era. Westport, Conn.: Greenwood Press, 1984. A useful reference tool on people, places, and a variety of other subjects pertaining to the movement.

Kramer, Victor. The Harlem Renaissance Re-Examined. New York: AMS, 1987. A large volume of scholarly essays on a wide range of topics within the movement.

Perry, Margaret. The Harlem Renaissance: An Annotated Bibliography and Commentary. New York: Garland Publishing, Inc., 1982. A wonderful research tool on nineteen influential period authors, complete with citations of published works.

Singh, Amritjit. The Novels of the Harlem Renaissance: Twelve Black Writers, 1923–1933. University Park: The Pennsylvania State University Press, 1976. Literary study of wide cross-section of black authors.

Waldron, Edward E. Walter White and the Harlem Renaissance. Port Washington, N.Y.: Kennikat Press, 1978. A mono-graph on the influential civic leader's role during the period.

R. A. Lawson