By Doris Witt
focuses on debates which were waged over the time period 'soul food'
since the tumultuous period of the past due 1960's and early 1970's.
BLACK starvation appears in particular at how the organization of African-
American girls with foodstuff has helped constitution twentieth-century
psychic, cultural, sociopolitical, and fiscal lifestyles in America.
An organization that has blossomed right into a complicated net of political,
religious, sexual and racial tensions among Blacks and whites,
and in the Black group itself.
Doris Witt makes use of vaudeville, literature, movie and cookbooks to
explore how foodstuff has been used to perpetuate and problem racial
stereotypes. -- The RAWSISTAZ Reviewers
Read Online or Download Black Hunger: Soul Food And America PDF
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Additional resources for Black Hunger: Soul Food And America
16 The questions raised by this information are readily apparent. Should "Baker and Farrell" be redesignated an inaccurate recollection (or transcription) of "Baker and Farron"? Was "Aunt Jeremiah" one of Baker's variations on "Aunt Jemima"— or perhaps simply an overworked reviewer's misapprehension of the name? In his vast Annals of the New York Stage, theatre historian George Odell sheds some light on these questions. Therein he lists numerous performances of Baker and Farron, and he reports that as early as 25 April 1881 the team had put on "a piece called The Emigrants, with P.
22 Slide, furthermore, has not been the only post-World War II commentator to offer a misleading representation of Gardella's ethnicity. Twenty years before Slide characterized Gardella as "really white," Toni Morrison oversaw production of The Black Book (1974), a "scrapbook" on African American history. Among the numerous photographs the book features is one of the face and shoulders of a heavyset, broadly smiling woman wearing a head-rag. Confusing the story of Aunt Jemima's lineage even more, if possible, the caption on the photograph reads "Lois Gardella, the original Aunt Jemima, 1933" (Harris 179).
8 My own contribution differs, however, in its focus on food. I take dietary practices to be fundamental to the myriad ways we come to understand ourselves as embodied subjects. S. S. national culture. In this chapter I begin laying the groundwork for this argument by looking in greater detail at the multiple narratives that have been generated over the past century either to legitimate or to discredit the Aunt Jemima icon in a multiethnic, patriarchal, class-stratified country, including, in the last section of the chapter, the copious responses of black Americans.