Blackface and blackness : the minstrel show in American culture -- Love and theft : "racial" production and the social unconscious of blackface -- White kids and no kids at all : working-class culture and languages of race -- The blackening of America : popular culture and national cultures -- "The seeming counterfeit" : early blackface acts, the body, and social contradiction -- "Genuine Negro fun" : racial pleasure and class formation in the 1840s -- California gold and European revolution : Stephen Foster and the American 1848 -- Uncle Tomitudes : racial melodrama and modes of production.

Blackness is a prized commodity in American pop culture. Marketed to white consumers, it invites whites to view themselves in a mirror of racial difference, while remaining “wholly” white. From sports to literature, film, and music to investigative journalism, Eric Lott reveals the hidden dynamics of this self-and-other racial mirroring.

Investigates the origin and heyday of black minstrelsy, which in modern times is considered an embarrassment, and discusses whether or not the art form is actually still alive in the work of contemporary performers--from Dave Chappelle and Flavor Flav to Spike Lee.

A sourcebook of contemporary and historical commentary on America's first popular mass entertainment.

For over two centuries, America has celebrated the very black culture it attempts to control and repress, and nowhere is this phenomenon more apparent than in the strange practice of blackface performance. Born of extreme racial and class conflicts, the blackface minstrel show sometimes usefully intensified them. Based on the appropriation of black dialect, music, and dance, minstrelsy at once applauded and lampooned black culture, ironically contributing to a "blackening of America." Drawing on recent research in cultural studies and social history, Eric Lott examines the role of the blackface minstrel show in the political struggles of the years leading up to the Civil War. Reading minstrel music, lyrics, jokes, burlesque skits, and illustrations in tandem with working-class racial ideologies and the sex/gender system, Love and Theft argues that blackface minstrelsy both embodied and disrupted the racial tendencies of its largely white, male, working-class audiences. Underwritten by envy as well as repulsion, sympathetic identification as well as fear--a dialectic of "love and theft"--the minstrel show continually transgressed the color line even as it enabled the formation of a self-consciously white working class. Lott exposes minstrelsy as a signifier for multiple breaches: the rift between high and low cultures, the commodification of the dispossessed by the empowered, the attraction mixed with guilt of whites caught in the act of cultural thievery.

Cain made the first blackface turn, blackface minstrels liked to say of the first man forced to wander the world acting out his low place in life. It wasn't the "approved" reading, but then, blackface wasn't the "approved" culture either--yet somehow we're still dancing to its renegade tune. The story of an insubordinate, rebellious, truly popular culture stretching from Jim Crow to hip hop is told for the first time in Raising Cain, a provocative look at how the outcasts of official culture have made their own place in the world. Unearthing a wealth of long-buried plays and songs, rethinking materials often deemed too troubling or lowly to handle, and overturning cherished ideas about classics from Uncle Tom's Cabin to Benito Cereno to The Jazz Singer, W. T. Lhamon Jr. sets out a startlingly original history of blackface as a cultural ritual that, for all its racist elements, was ultimately liberating. He shows that early blackface, dating back to the 1830s, put forward an interpretation of blackness as that which endured a commonly felt scorn and often outwitted it. To follow the subsequent turns taken by the many forms of blackface is to pursue the way modern social shifts produce and disperse culture. Raising Cain follows these forms as they prolong and adapt folk performance and popular rites for industrial commerce, then project themselves into the rougher modes of postmodern life through such heirs of blackface as stand-up comedy, rock 'n' roll, talk TV, and hip hop. Formally raising Cain in its myriad variants, blackface appears here as a racial project more radical even than abolitionism. Lhamon's account of its provenance and persistence is a major reinterpretation of American culture.

A study of blackface minstrels in the first half of the nineteenth century.