Blackface - Legacy

Legacy

Despite its racist portrayals, blackface minstrelsy was the conduit through which African-American and African-American-influenced music, comedy, and dance first reached the American mainstream. It played a seminal role in the introduction of African-American culture to world audiences. Wrote jazz historian Gary Giddins in Bing Crosby: A Pocketful of Dreams, The Early Years 1903–1940:

Though antebellum (minstrel) troupes were white, the form developed in a form of racial collaboration, illustrating the axiom that defined – and continues to define – American music as it developed over the next century and a half: African-American innovations metamorphose into American popular culture when white performers learn to mimic black ones.

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In a specific example of this, from Ted Fox's Showtime at the Apollo

Elvis Presley, a young, still raw hayseed, was making his first trip to the Big Apple to see his new record company, and the Apollo was where he wanted to be. Night after night in New York he sat in the Apollo transfixed by the pounding rhythms, the dancing and prancing, the sexual spectacle of rhythm-and-blues masters like Bo Diddley...In 1955, Elvis's stage presence was still rudimentary. But watching Bo Diddley charge up the Apollo crowd undoubtedly had a profound effect on him. When he returned to New York a few months later for his first national television appearance, on Tommy and Jimmy Dorsey's "Stage Show," he again spent hours at the Apollo after rehearsals. On the Dorsey show Elvis shocked the entire country with his outrageous hip-shaking performance, and the furor that followed made him an American sensation.

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Many of country's earliest stars, such as Jimmie Rodgers and Bob Wills, were veterans of blackface performance. More recently, the American country music television show Hee Haw (1969–1993) had the format and much of the content of a minstrel show.

The immense popularity and profitability of blackface were testaments to the power, appeal, and commercial viability of not only black music and dance, but also of black style. This led to cross-cultural collaborations, as Giddins writes; but particularly to the often ruthless exploitation and outright theft of African-American artistic genius, as well—by other, white performers and composers; agents; promoters; publishers; and record company executives.

While blackface in the literal sense has played only a minor role in entertainment in recent decades, various writers see it as epitomizing an appropriation and imitation of black culture that continues today. As noted above, Strausbaugh sees blackface as central to a longer tradition of "displaying Blackness". "To this day," he writes, "Whites admire, envy and seek to emulate such supposed innate qualities of Blackness as inherent musicality, natural athleticism, the composure known as 'cool' and superior sexual endowment," a phenomemon he views as part of the history of blackface. For more than a century, when white performers have wanted to appear sexy, (like Elvis or Mick Jagger); or streetwise, (like Eminem); or hip, (like Mezz Mezzrow); they often have turned to African-American performance styles, stage presence and personas. Pop culture referencing and cultural appropriation of African-American performance and stylistic traditions—often resulting in tremendous profit—is a tradition with origins in blackface minstrelsy.

The international imprint of African-American culture is pronounced in its depth and breadth, in indigenous expressions, as well as in myriad, blatantly mimetic and subtler, more attenuated forms. This "browning", à la Richard Rodriguez, of American and world popular culture began with blackface minstrelsy. It is a continuum of pervasive African-American influence which has many prominent manifestations today, among them the ubiquity of the cool aesthetic and hip hop culture.