Image by Doug Rickard and T. A.
Last week, some news appeared onmy Twitter feed that would have been shocking were it not so predictable. The Los AngelesTimes reported that a group of students at UCLA wore blackface and baggyclothes at a "Kanye Western" party oncampus. Predictably, the incident did not go over well. The Times reported that hundreds ofoutraged students mobilized into action, protesting with signs bearing thepithy, powerful statement: "Our Culture Is Not a Costume."
The UCLA affair is only the latestin a string of similar recent incidents. Black and brownface parties have reportedly been thrown by fraternities and sororities in Arizona, California, Florida and South Carolina. Such events even inspired the plot of Justin Simien's Dear WhitePeople (2013), a satirical film centered around identity politics at aracially-divided liberal arts college. Had dancer Julianne Hough seen Dear WhitePeople in time, she might have reconsidered her decision to attend a Halloween party in blackface as Orange Is theNew Black's Crazy Eyes. (Hough soon issued an apology.)
Once the floodgates had opened for me, it became distressingly clear that this practice was in fact alive and well on a global scale.
The peculiarly insistent "neo-blackface"phenomenon has been on my mind since I started writing and researching myforthcoming book on Spike Lee's film Bamboozled, whichcelebrates the 15th anniversary of its US release this month. It is a brutal satireabout a frustrated black TV executive, Pierre Delacroix (Damon Wayans), whocreates a contemporary version of a minstrel show in order to deliberately gethimself fired and expose the commissioning network as a racist, backwardoutfit ("The networks don't want black people on television unless they arebuffoons!" he complains). However the outrageous showwhich features its blackstars channeling the ghosts of history by performing in burnt-cork blackfacebecomesa smash hit with audiences of all races, prompting Delacroix's mental collapse,and an explosion of violence.
I knew the process of working onthe book was not going to be easy on the spirit. To dive into the grotesquehistorical misrepresentation of black people in American entertainment is tounderstand how negative stereotypes are forged and subsequently broadcast to devastatingeffect.
It is, for example, noexaggeration to draw a direct link from the black "savages" (white actors inblackface) marauding through the landscape of D. W. Griffith's shockinglyracist, pro-Confederacy epic The Birth of a Nation (1915) tothe account provided by Ferguson police officer Darren Wilson of his fatefulaltercation with the unarmed black teenager Michael Brown. "It was like ademon," Wilson said of Brown. "It."
Bamboozled isnot an easy film to pin down. Its satire targets everyone from mediacorporations and wigga executives to self-hating black creativesand even the black performers willing to sell themselves out for a quick buck.However, its most powerful moment arrives in its closing sequence: a grueling, three-minutemontage comprising genuine footage of American entertainment's most offensivehistorical images. This includes blacked-up Hollywood stars like Judy Garlandand Mickey Rooney; black stars in demeaning "coon" and "mammy" roles; racistcartoons; and disturbing scenes from films like The Birth of a Nation andGone with the Wind (1939).
I can confirm that this tumblingindex of degradation and dehumanization, cloaked in the guise of harmless funfor all the family, gets no easier to stomach on the 10th, 15th, or 20thviewing. Its power is only intensified in today's climate, where white Americahas to be reminded daily that black humanity is a thing that matters, and thenames of people like Michael Brown, Eric Garner, Rekia Boyd, Sandra Bland, JohnCrawford, Eric Harris, Samuel DuBose, the Charleston nine, Kalief Browder, andTamir Rice are routinely compressed into macabre, symbolic hashtags. A climatein which the idea of a blackface fundraising performance for theBaltimore cops charged in the April 2015 slaying of unarmed black man FreddieGray can be seriously considered. (The performance was, mercifully, cancelled.)
When Bamboozled wasreleased, some critics, like Anthony Lane of the NewYorker, argued that Lee was needlessly raking up old graves"enoughhas changed for audiences to know that blackface is ugly and unfunny," he sniffed. It is true that the blackface traditionwidely recognized, yet rarelycelebrated, as the nation's inaugural indigenous theatrical art formwaslargely eliminated from American film comedy after the end of the 1930s, whenit became harder to defend as innocuous. And I suspect that critics like Lanemay have had their perspectives emboldened by the widely negative reactionsafforded to films like Soul Man (1986), adeeply unfunny comedy about a white preppy who blacks up to "earn" a place atHarvard, and public fiascos like Ted Danson's thoroughly ill-advised 1993 appearance in blackface make-up at a New York Friars Clubroast of his then-partner Whoopi Goldberg.
However, timeand plain factshaveconspired to prove this dismissive view wrong: Blackface persists. One of thegreatest difficulties I faced in writing the book was keeping pace with thesheer onslaught of relevant contemporary stories. The college and Halloweenparties are at once the most obvious, irritating, and exhausting examples, butwhat of the more complex cases, the ones less easily attributable to thestupidity of youth?
Take the curious tale of RachelDolezal, the NAACP official in Spokane, Washington, who claimed to beAfrican-American, but was outed by her parents in June 2015 as a white woman whoallegedly darkened her skin. Her glistening faux-fro trembled as she attemptedto reassure TV presenter Matt Lauer. "This is not some freak, Birth of aNation, mockery blackface performance,"she said. Dolezal's actions attracted plenty of scorn, but I have some sympathywith her, and I think The New Yorker's Jelani Cobb summed it up bestwhen he wrote that she "has been dressed precisely as we all are, in a fictivegarb of race whose determinations are as arbitrary as they are damaging. Thisdoesn't mean that Dolezal wasn't lying about who she is. It means that she waslying about a lie."
Conceptual pranksters like Vanessa Place, Joe Scanlan, and Kenneth Goldsmithall white artistshave faced sharp criticism for trafficking in politically loaded, purportedly cutting-edge blackface imagery in their work.
In Dolezal's case, therace-bending connoted a twisted form of respect. And perhaps the blacked-upKanyes at UCLA simply love his music and want to emulate him? Should we raise atoast to those assholes? I'm inclined to say no, but there are history books thatdelve into issues surrounding the origins of blackface performance. Eric Lott'sfascinating Love & Theft contendsthat the form, rather than blossoming from hatred, reflected a whiteworking-class attempt at fostering a transracial union through ironic miming,even if this desire rarely, if ever, transcended the realm of "theft," A.K.A.the white appropriation of black expressive forms. On that note, somehistorians have suggested that performing in blackface was a way for whiteperformers to express the emotional side of themselves that the prevailing Protestantculture of the time repressed. This sentiment was further developed by NormanMailer in his essay "The White Negro: Superficial Reflections on the Hipster," in which "blackness" isexplicitly equated with "coolness," and thus positioned as something toemulate. (Paging Iggy Azalea, Miley Cyrus, and Tom Hanks's N-wordspouting white rapper son, Chet Haze.)
I thought that the Dolezal casewas weird until I found out about the actions of Vijay Chokalingam, the brotherof comedian Mindy Kaling. He revealed in April 2015 that, as an undergraduateat the University of Chicago, he applied to medical school claiming to be African-American,believing for some reason that it would "dramatically enhance" his chances ofsuccess. Alas, he had mediocre grades and only received one offer, even whileposing as black. This was a real-life remake of Soul Man thatsomehow managed to suck more than the film itself.
Meanwhile, instances of blackfacein Hollywood ranged from the grimly predictable (Ridley Scott darkening theskin of his white principal cast for Exodus:Gods and Kings), to the inadvisable (Zoe Saldana apparently slapping on facepaint to playNina Simone), and the "are you serious?" (the practice of blacking up stunt-people and body doubles in Hollywood).
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Variations of blackface alsopermeate the contemporary art world. Conceptual pranksters like Vanessa Place, JoeScanlan, and Kenneth Goldsmithall white artistshave faced sharp criticism fortrafficking in politically loaded, purportedly cutting-edge blackface imageryin their work. Goldsmith went as far as to re-appropriate the autopsy ofMichael Brown for a public poetry performance that ended with his remarking onBrown's genitals as "unremarkable." He later asked Brown University, where hehad been invited to speak, to suppress the video recording of his performance.
It's worth noting at this pointthat blackface is part of a wider phenomenon. For just one broader example,consider the recent case of Michael Derrick Hudson, a white poet who adoptedthe use of the Chinese pen name Yi-Fen Choua meretricious act described bywriter Jenny Zhang as an act of yellowface that's part of a long tradition ofwhite voices drowning out those of color in the literary world. Another exampleis the redface dressing-up as Native Americans that willinevitably be happening again this Halloween.
Once the floodgates had opened forme, it became distressingly clear that this practice was in fact alive and wellon a global scale. I read about the Black Pete (or ZwartePiet) holiday tradition in Holland, in which Sinterklaas (Santa Claus) isaccompanied by the dark-skinned figure of Black Pete, often played by whites inblackface who wear curly afro-style wigs and bright red lip coloring. Despite loudprotests, the ceremony continues today. Peru boasts the grotesque and popularTV character Negro Mama; while in Japan there are pop acts like Momoiro Clover Z. In Australia there is a blackfaced Jackson Five-parody band called the Jackson Jive.
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Looking back to my home country ofEngland, I tumbled down the YouTube rabbit hole to cringe at famed comedianswho indulged in blackface imagery. Harry Enfield was criticized for painting his face to appear as Harry Belafonte in a 2014 BBC special, while in 2010, on BBC comedy Come Fly With Me, MattLucas saw fit to appear in blackface, as a lazy, fat, West Indianlady called Precious Little.
In the most purely horrifyinginstance I came across, impressionist Rory Bremner performedon his sketch show as a shuckin' and jivin' version of black celebrity chef Ainsley Harriott. It's not hyperbole to say it's one of the most disturbing andhateful sketches I've ever seen, and yet only 15 viewers saw fit to complainabout the sketch (more specifically, only two on the grounds of racism). PerhapsI shouldn't have been quite so surprised: The BBC's Black and White MinstrelShow existed until 1978.
All of this begs the question: Whydoes this kind of thing keep happening? One obvious, disturbing answer is thatit simply reflects the virulent anti-blackness that courses through globalveins. At its core is a deep-set, thorough disrespect for black life and anirresistible compulsion to mock. Another reading is that, in American instancesat least, such aggravated tomfoolery reflects an optimistic belief among theperpetrators that, in the age of Obamaa time of risky, race-bending satire aspurveyed most recently and successfully by the likes of Key and Peelea so-calledpost-racial America has genuinely taken hold, and we should just all justchill out about such things. Such a view, however, is dismally ignorant to thecontext of real life for black people in America.
It's hard to come up with concreteanswers for such knotty questions, but there are few better places to start thediscussion than by watching and absorbing Bamboozled. The filmflopped when it was released, I suspect in large part because of its insistenceat looking so unsparingly at the continuum between America's racist past andpresent. To progress beyond the bleak world of neo-blackface, however, the film'slessons need to be looked at long and hard. It may be 15 years old, but itstime is now.
Ashley Clark is the author of Facing Blackness: Media and Minstrelsy in Spike Lee's Bamboozled, publishedby the Critical Press. Follow him on Twitter.
Bamboozled screensat BAMcinmatek in Brooklyn on Wednesday, October 28, as part of Behind the Mask: Bamboozled in Focus, a film series curated by Clark.