Babylon Girls is a groundbreaking cultural history of the African American women who performed in variety shows—chorus lines, burlesque revues, cabaret acts, and the like—between 1890 and 1945. Through a consideration of the gestures, costuming, vocal techniques, and stagecraft developed by African American singers and dancers, Jayna Brown explains how these women shaped the movement and style of an emerging urban popular culture. In an era of U.S. and British imperialism, these women challenged and played with constructions of race, gender, and the body as they moved across stages and geographic space. They pioneered dance movements including the cakewalk, the shimmy, and the Charleston—black dances by which the “New Woman” defined herself. These early-twentieth-century performers brought these dances with them as they toured across the United States and around the world, becoming cosmopolitan subjects more widely traveled than many of their audiences. Investigating both well-known performers such as Ada Overton Walker and Josephine Baker and lesser-known artists such as Belle Davis and Valaida Snow, Brown weaves the histories of specific singers and dancers together with incisive theoretical insights. She describes the strange phenomenon of blackface performances by women, both black and white, and she considers how black expressive artists navigated racial segregation. Fronting the “picaninny choruses” of African American child performers who toured Britain and the Continent in the early 1900s, and singing and dancing in The Creole Show (1890), Darktown Follies (1913), and Shuffle Along (1921), black women variety-show performers of the early twentieth century paved the way for later generations of African American performers. Brown shows not only how these artists influenced transnational ideas of the modern woman but also how their artistry was an essential element in the development of jazz.

Black women comedians are more visible than ever, performing around the world in physical venues like comedy clubs and festivals, along with appearing in films, streaming specials, and online videos. Across these mediums, humor—and particularly sass—functions as a tool for Black women to articulate and redress cultural, social, and political marginalization. J Finley theorizes sass as a new critical lens to better understand the power of Black women's humor and humanity and explores how sass functions as a powerful resource in Black women's expressive repertoire. Challenging mainstream assumptions about "sassiness" as an identity or personality trait to which Black women humorists may be reduced, Finley deploys sass to create a new genre of discourse for understanding the ways in which Black women use language, style, gesture, and intent to produce meaning—often humorous—in speaking back to authority. Grounded in an ethnographic approach to Black women's experiences, Finley conducted extensive interviews as well as participant-observation as a critic, audience member, and comic herself to collect and honor the stories that Black women comics tell about themselves. Interdisciplinary and conceptually rigorous, Finley's work shows us how we can and should read Black women's expressions of sass in humor as attempts at social transformation that involve a fundamental critique of power and authority, and a gesture at collective liberation.

Embodied Nostalgia is a collection of interlocking case studies that focus on how social dance in musical theatre brings forth the dancer on stage as a site of embodied history, cultural memory, and nostalgia, and asks what social dance is doing performatively, dramaturgically, and critically in musical theatre. The case studies in this volume are all Broadway musicals set during the Jazz Age (1910-1950), however, performed and produced after that time, creating a spectrum of nostalgic impulses that are interrogated for social and political resonance and meaning. All reflect the fractures or changes in the social dance when brought to the stage and expose the complexities of the embodied nostalgia – broadly interpreted as the physicalizing of community memories, longings, and historical meaning – the dances carry with them. Particular attention is focused on the Black ownership of the social dances and the subsequent appropriation, cultural theft, and forgotten legacies. By approaching musical theatre through this lens of social dance––always already deeply connected to notions of class and race––and the politics of choreography therein, a unique and necessary method to describing, discussing, and critically evaluating the body in motion in musical theatre is put forth.

In Tropical Aesthetics of Black Modernism, Samantha A. Noël investigates how Black Caribbean and American artists of the early twentieth century responded to and challenged colonial and other white-dominant regimes through tropicalist representation. With depictions of tropical scenery and landscapes situated throughout the African diaspora, performances staged in tropical settings, and bodily expressions of tropicality during Carnival, artists such as Aaron Douglas, Wifredo Lam, Josephine Baker, and Maya Angelou developed what Noël calls “tropical aesthetics”—using art to name and reclaim spaces of Black sovereignty. As a unifying element in the Caribbean modern art movement and the Harlem Renaissance, tropical aesthetics became a way for visual artists and performers to express their sense of belonging to and rootedness in a place. Tropical aesthetics, Noël contends, became central to these artists’ identities and creative processes while enabling them to craft alternative Black diasporic histories. In outlining the centrality of tropical aesthetics in the artistic and cultural practices of Black modernist art, Noël recasts understandings of African diasporic art.

"The Jazz Tradition and Black Vernacular Dance explores the complex intersections between jazz music and popular dance over the last hundred-plus years. It aims to show how popular entertainment and cultures of social dancing were crucial to jazz music's formation and development, but it also investigates the processes through which jazz music came to earn a reputation as a "legitimate" art form better suited for still, seated listening. Through the concept of "choreographies of listening," the book explores amateur and professional jazz dancers' relationships with jazz music and musicians as jazz's soundscapes and choreoscapes were forged through close contact and mutual creative exchange. The book's later chapters also critically unpack the aesthetic and political negotiations through which jazz music supposedly distanced itself from dancing bodies. As musicians and critics sought to secure institutional space for jazz within America's body-averse academic and high-art cultures, an intentional severance from the dancing body proved crucial to jazz's re-positioning as a form of autonomous, elite art. Fusing little-discussed material from diverse historical and contemporary sources with the author's own years of experience as a social jazz dancer, this book seeks to advance participatory dance and embodied practice as central topics of analysis in jazz studies. As it tells the rich, untold story of jazz as popular dance music, this book also exposes how American anxieties about bodies and a broad cultural privileging of the cerebral over the corporeal have shaped efforts to "elevate" expressive forms such as jazz to elite status"--

From the haute couture runways of Paris and New York and editorial photo shoots for glossy fashion magazines to reality television, models have been a ubiquitous staple of twentieth- and twenty-first-century American consumer culture. In Work! Elspeth H. Brown traces the history of modeling from the advent of photographic modeling in the early twentieth century to the rise of the supermodel in the 1980s. Brown outlines how the modeling industry sanitized and commercialized models' sex appeal in order to elicit and channel desire into buying goods. She shows how this new form of sexuality—whether exhibited in the Ziegfeld Follies girls' performance of Anglo-Saxon femininity or in African American models' portrayal of black glamour in the 1960s—became a central element in consumer capitalism and a practice that has always been shaped by queer sensibilities. By outlining the paradox that queerness lies at the center of capitalist heteronormativity and telling the largely unknown story of queer models and photographers, Brown offers an out of the ordinary history of twentieth-century American culture and capitalism.

This timely book builds bridges between the notions of art and aesthetics, human rights, universality, and dignity. It explores a world in which art and justice enter a discussion to answer questions such as: can art translate the human experience? How does humanity link individuality and community building? How do human beings define and look for their identity? The fields of human rights and art are brought together in order to open the discussion and contribute to the promotion and protection of human rights.

One of the first volumes dedicated to exploring and developing theories of Black girls and girlhoods, The Black Girlhood Studies Collection foregrounds the experiences of Black girls in Canada, the US, the Caribbean, and the African continent. This timely contributed volume brings together emerging and established scholars to discuss what Black girlhood means historically and in the 21st century, and how concepts of race, gender, sexuality, class, and nationality inform or affect identities of Black girls. From self-care and fan activism to political role models and new media, this interdisciplinary collection engages with Black feminist and womanist theory, hip-hop pedagogy, resistance theory, and ethnography. Featuring chapter overviews, glossaries, and discussion questions, this vital resource will evoke meaningful conversation and provide the theoretical, practical, and pedagogical tools necessary for the advancement of the field and the imagining of new worlds for Black girls.