A challenge to Hollywood's one-dimensional images of African Americans.

Sporting Blackness examines issues of race and representation in sports films, exploring what it means to embody, perform, play out, and contest blackness by representations of Black athletes on screen. By presenting new critical terms, Sheppard analyzes not only “skin in the game,” or how racial representation shapes the genre’s imagery, but also “skin in the genre,” or the formal consequences of blackness on the sport film genre’s modes, codes, and conventions. Through a rich interdisciplinary approach, Sheppard argues that representations of Black sporting bodies contain “critical muscle memories”: embodied, kinesthetic, and cinematic histories that go beyond a film’s plot to index, circulate, and reproduce broader narratives about Black sporting and non-sporting experiences in American society.

Can films about black characters, produced by white filmmakers, be considered "black films"? In answering this question, Mark Reid reassesses black film history, carefully distinguishing between films controlled by blacks and films that utilize black talent, but are controlled by whites. Previous black film criticism has "buried" the true black film industry, Reid says, by concentrating on films that are about, but not by, blacks. Reid's discussion of black independent films—defined as films that focus on the black community and that are written, directed, produced, and distributed by blacks—ranges from the earliest black involvement at the turn of the century up through the civil rights movement of the Sixties and the recent resurgence of feminism in black cultural production. His critical assessment of work by some black filmmakers such as Spike Lee notes how these films avoid dramatizations of sexism, homophobia, and classism within the black community. In the area of black commercial film controlled by whites, Reid considers three genres: African-American comedy, black family film, and black action film. He points out that even when these films use black writers and directors, a black perspective rarely surfaces. Reid's innovative critical approach, which transcends the "black-image" language of earlier studies—and at the same time redefines black film—makes an important contribution to film history. Certain to attract film scholars, this work will also appeal to anyone interested in African-American and Women's Studies.

In Film Blackness Michael Boyce Gillespie shifts the ways we think about black film, treating it not as a category, a genre, or strictly a representation of the black experience but as a visual negotiation between film as art and the discursivity of race. Gillespie challenges expectations that black film can or should represent the reality of black life or provide answers to social problems. Instead, he frames black film alongside literature, music, art, photography, and new media, treating it as an interdisciplinary form that enacts black visual and expressive culture. Gillespie discusses the racial grotesque in Ralph Bakshi's Coonskin (1975), black performativity in Wendell B. Harris Jr.'s Chameleon Street (1989), blackness and noir in Bill Duke's Deep Cover (1992), and how place and desire impact blackness in Barry Jenkins's Medicine for Melancholy (2008). Considering how each film represents a distinct conception of the relationship between race and cinema, Gillespie recasts the idea of black film and poses new paradigms for genre, narrative, aesthetics, historiography, and intertextuality.

On Black cinema

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This book grounds particular struggles at the curious interface of skin, body, psyche, hegemonies and politics. Specifically, it adds to current [re]theorizations of Blackness, anti-Blackness and Black solidarities, through anti-colonial and decolonial prisms. The discussion challenges the reductionism of contemporary polity of Blackness in regards to capitalism/globalization, particularly when relegated to the colonial power and privileged experiences of settler. The book does so by arguing that this practice perpetuates procedures of violence and social injustice upon Black and African peoples. The book brings critical readings to Black racial identity, representation and politics informed by pertinent questions: What are the tools/frameworks Black peoples in Euro-American/Canadian contexts can deploy to forge community and solidarity, and to resist anti-Black racism and other social oppressions? What critical analytical tools can be developed to account for Black lived experiences, agency and resistance? What are the limits of the tools or frameworks for anti-racist, anti-colonial work? How do such critical tools or frameworks of Blackness and anti-Blackness assist in anti-racist and anti-colonial practice? The book provides new coordinates for collective and global mobilization by troubling the politics of “decolonizing solidarity” as pointing to new ways for forging critical friends and political workers. The book concludes by offering some important lessons for teaching and learning about Blackness and anti-Blackness confronting some contemporary issues of schooling and education in Euro-American contexts, and suggesting ways to foster dialogic and generative forums for such critical discussions.

“Stony the Road presents a bracing alternative to Trump-era white nationalism. . . . In our current politics we recognize African-American history—the spot under our country’s rug where the terrorism and injustices of white supremacy are habitually swept. Stony the Road lifts the rug." —Nell Irvin Painter, New York Times Book Review A profound new rendering of the struggle by African-Americans for equality after the Civil War and the violent counter-revolution that resubjugated them, by the bestselling author of The Black Church. The abolition of slavery in the aftermath of the Civil War is a familiar story, as is the civil rights revolution that transformed the nation after World War II. But the century in between remains a mystery: if emancipation sparked "a new birth of freedom" in Lincoln's America, why was it necessary to march in Martin Luther King, Jr.'s America? In this new book, Henry Louis Gates, Jr., one of our leading chroniclers of the African-American experience, seeks to answer that question in a history that moves from the Reconstruction Era to the "nadir" of the African-American experience under Jim Crow, through to World War I and the Harlem Renaissance. Through his close reading of the visual culture of this tragic era, Gates reveals the many faces of Jim Crow and how, together, they reinforced a stark color line between white and black Americans. Bringing a lifetime of wisdom to bear as a scholar, filmmaker, and public intellectual, Gates uncovers the roots of structural racism in our own time, while showing how African Americans after slavery combatted it by articulating a vision of a "New Negro" to force the nation to recognize their humanity and unique contributions to America as it hurtled toward the modern age. The story Gates tells begins with great hope, with the Emancipation Proclamation, Union victory, and the liberation of nearly 4 million enslaved African-Americans. Until 1877, the federal government, goaded by the activism of Frederick Douglass and many others, tried at various turns to sustain their new rights. But the terror unleashed by white paramilitary groups in the former Confederacy, combined with deteriorating economic conditions and a loss of Northern will, restored "home rule" to the South. The retreat from Reconstruction was followed by one of the most violent periods in our history, with thousands of black people murdered or lynched and many more afflicted by the degrading impositions of Jim Crow segregation. An essential tour through one of America's fundamental historical tragedies, Stony the Road is also a story of heroic resistance, as figures such as W. E. B. Du Bois and Ida B. Wells fought to create a counter-narrative, and culture, inside the lion's mouth. As sobering as this tale is, it also has within it the inspiration that comes with encountering the hopes our ancestors advanced against the longest odds.

The first of its kind, this volume sets in dialogue African Americanist and textual scholarship, exploring a wide range of African American textual history and work

Hollywood's representation of blacks has been consistently misleading, promoting an artificially constructed mythology in place of historical fact. But how, James Snead asks, did black skin on screen develop into a complex code for various types of white supremacist discourse? In these essays, completed shortly before his death in 1989, James Snead offers a thoughtful inquiry into the intricate modes of racial coding in Hollywood cinema from 1915 to 1985. Snead presents three major methods through which the racist ideology within film functions: mythification, in which black images are correlated in a larger sceme of semiotic valuation where the dominant I needs the marginal other in order to function effectively; marking, in which the color black is repeatedly over-determined and redundantly marked, as if to force the viewer to register the image's difference from white; and omission--the repetition of black absence from positions of autonomy and importance. White Screens/Black Images offers an array of film texts, drawn from both classical Hollywood cinema and black independent film culture. Individual chapters analyze Birth of a Nation , King Kong , Shirley Temple in The Littlest Rebel and The Little Colonel , Mae West in I'm No Angel , Marlene Dietrich in Blonde Venus , Bette Davis in Jezebel , the racism of Disney's Song of the South , and Taxi Driver . Making skillful use of developments in both structuralist and post-structuralist film theory, Snead's work speaks not only to the centrality of race in Hollywood films, but to its centrality in the formation of modern American culture.