The Harlem Renaissance

Harlem Renaissance was an African American cultural movement of the 1920s and early 1930s that was centered in the Harlem neighborhood of New York City. Also known as the New Negro movement, the New Negro Renaissance, and the Negro Renaissance, the movement emerged toward the end of World War I in 1918, blossomed in the mid- to late 1920s, and then faded in the mid-1930s. The Harlem Renaissance marked the first time that mainstream publishers and critics took African American literature seriously and that African American literature and arts attracted significant attention from the nation at large. Primarily music, theater, art, and politics.

The Harlem Renaissance emerged amid social and intellectual upheaval in the African American community in the early 20th century. Several factors laid the groundwork for the movement. A black middle class had developed by the turn of the century, fostered by increased education and employment opportunities following the American Civil War (1861-1865). During the Great Migration, hundreds of thousands of black Americans moved from an economically depressed rural South to industrial cities of the North to take advantage of the employment opportunities created by World War I. As more and more educated and socially conscious blacks settled in New York's neighborhood of Harlem, it developed into the political and cultural center of black America. Equally important, during the 1910s a new political agenda advocating racial equality arose in the African American community, particularly in its growing middle class. Championing the agenda were black historian and sociologist W. E. B. Du Bois and the National Association for the Advancement of Colored People (NAACP), which was founded in 1909 to advance the rights of blacks. This agenda was also reflected in the efforts of Jamaican-born black nationalist Marcus Garvey, whose "Back to Africa" movement inspired racial pride among blacks in the United States.

African American literature and arts had begun a steady development just before the turn of the century. In the performing arts, black musical theater featured such accomplished artists as songwriter Bob Cole and composer J. Rosamond Johnson, brother of writer James Weldon Johnson. Jazz and blues music moved with black populations from the South and Midwest into the bars and cabarets of Harlem. In literature, the poetry of Paul Laurence Dunbar and the fiction of Charles W. Chesnutt in the late 1890s were among the earliest works of African Americans to receive national recognition. By the end of World War I the fiction of James Weldon Johnson and the poetry of Claude McKay anticipated the literature that would follow in the 1920s by describing the reality of black life in America and the struggle for racial identity.

In the early 1920s three works signaled the new creative energy in African American literature. McKay's volume of poetry, Harlem Shadows (1922), became one of the first works by a black writer to be published by a mainstream, national publisher (Harcourt, Brace and Company). Cane (1923), by Jean Toomer, was an experimental novel that combined poetry and prose in documenting the life of American blacks in the rural South and urban North. Finally, There Is Confusion (1924), the first novel by writer and editor Jessie Fauset, depicted middle-class life among black Americans from a woman's perspective. With these early works as the foundation, three events between 1924 and 1926 launched the Harlem Renaissance. First, on March 21, 1924, Charles S. Johnson of the National Urban League hosted a dinner to recognize the new literary talent in the black community and to introduce the young writers to New York's white literary establishment. (The National Urban League was founded in 1910 to help black Americans address the economic and social problems they encountered as they resettled in the urban North.) As a result of this dinner, The Survey Graphic, a magazine of social analysis and criticism that was interested in cultural pluralism, produced a Harlem issue in March 1925. Devoted to defining the aesthetic of black literature and art, the Harlem issue featured work by black writers and was edited by black philosopher and literary scholar Alain Leroy Locke. The second event was the publication of Nigger Heaven (1926) by white novelist Carl Van Vechten. The book was a spectacularly popular exposй of Harlem life. Although the book offended some members of the black community, its coverage of both the elite and the baser side of Harlem helped create a "Negro vogue" that drew thousands of sophisticated New Yorkers, black and white, to Harlem's exotic and exciting nightlife and stimulated a national market for African American literature and music. Finally, in the autumn of 1926 a group of young black writers produced Fire!!, their own literary magazine. With Fire!! a new generation of young writers and artists, including Langston Hughes, Wallace Thurman, and Zora Neale Hurston, took ownership of the literary Renaissance. No common literary style or political ideology defined the Harlem Renaissance. What united participants was their sense of taking part in a common endeavor and their commitment to giving artistic expression to the African American experience. Some common themes existed, such as an interest in the roots of the 20th-century African American experience in Africa and the American South, and a strong sense of racial pride and desire for social and political equality. But the most characteristic aspect of the Harlem Renaissance was the diversity of its expression. From the mid-1920s through the mid-1930s, some 16 black writers published more than 50 volumes of poetry and fiction, while dozens of other African American artists made their mark in painting, music, and theater. The diverse literary expression of the Harlem Renaissance ranged from Langston Hughes's weaving of the rhythms of African American music into his poems of ghetto life, as in The Weary Blues (1926), to Claude McKay's use of the sonnet form as the vehicle for his impassioned poems attacking racial violence, as in "If We Must Die" (1919). McKay also presented glimpses of the glamour and the grit of Harlem life in Harlem Shadows.Countee Cullen used both African and European images to explore the African roots of black American life. In the poem "Heritage" (1925), for example, Cullen discusses being both a Christian and an African, yet not belonging fully to either tradition. Quicksand (1928), by novelist Nella Larsen, offered a powerful psychological study of an African American woman's loss of identity, while Zora Neale Hurston's novel Their Eyes Were Watching God (1937) used folk life of the black rural south to create a brilliant study of race and gender in which a woman finds her true identity.