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The movie, “Bamboozled” is about the quick uprising and downfall of Pierre Delacroix, a television producer. Viewers follow the life of Delacroix as he tries to please the television network he works for. Delacroix seems to be opposed to low-class black people; he agrees with black stereotypes. His white boss has an understanding of black culture better than him. He speaks with a European accent, even though he is from New York. With all his efforts to be more “white”, people at his company still treat him differently. Delacroix decides he’s had enough and wants to get fired. He decides to create a minstrel blackface television show set in a watermelon patch on a plantation. Spike Lee feeds his audience with satire, scene after scene. He succeeds …show more content…
at his attempt to re-appropriate black stereotypes. Lee uses his characters to show how successful American TV shows often stereotype minorities in many ways, in this case, blacks. The movie showcases black stereotypes, both old and new.
Delacroix decides to pitch the most racist show imaginable; Mantan: The New Millennium Minstrel Show. Delacroix creates characters Mantan and Eat ‘N’ Sleep, dresses them up in blackface, and puts them on a watermelon plantation. He thinks that he will get fired, but the show becomes a huge success. The audience thinks they are connecting with black culture, but they’re really watching something that is exploiting. He expects the television network, CNS, to get bashed by the media for airing something so racist. Delacroix thinks the public would never accept a show of the …show more content…
sort, but he is wrong and the show becomes a hit. The main characters of ‘Bamboozled’: Thomas Dunwitty, Pierre Delacroix, and Manray fulfill their roles as stereotypes. In American television and film, toms and coons are two of the main black stereotypical presences. Delacroix is considered a tom. Like a tom, Delacroix seeks to appeal the white masses even at the expense of his own identity. During the scene of him convincing characters Manray and Womack to star in the show, he is squishing a gummy bear between his fingers. The gummy bear symbolizes him shaping them into whatever he wants; he is exploiting his own race. He bashes his own race saying, “I don’t want to have anything to do, with anything black, for at least a week”. Delacroix rejects his culture by changing the tone of his voice to replicate a more European or French tone. Not surprisingly, he changed his original name from Peerless Dothan to sound more European. Spike Lee perfectly displayed the characteristics of a tom in Pierre Delacroix. He is intelligent, but he constantly takes abuse from his boss Thomas Dunwitty; Dunwitty often uses the word nigger. When the audience meets Thomas Dunwitty, Delacroix’s boss, it is questionable if he seriously acts the way he does.
Almost every time he opens his mouth, he says something offensive. He thinks he likes black people and understands black culture. Dunwitty talks like he’s from the hood and proudly claims to be more black than Delacroix. While speaking to Delacroix, Dunwitty says, “You know, I grew up around black people my whole life. I mean, if the truth be told, I probably know niggas better than you.” to justify himself. He feels that he can use nigger because he is married to a black woman. He commissions programs that he thinks are pro black but are actually racist under the surface. He rejects Delacroix’s scripts for television shows that positively portray black people. Dunwitty is a stereotype because of his white privilege. He has power with his position as a Senior V.P OF entertainment at CNS. It’s his choice whether or not he portrays black people as good or bad. He can be responsible for encouraging the stereotypes, or he can break down of the misrepresentations of black people. He has control of what Americans view when they see the characters Mantan and Sleep ‘N’
Eat. Lee gives new meaning to the coon through the characters of the show, Mantan and Sleep ‘N’ Eat, also Manray and Womack. They are also considered coons outside of the show in their regular lives. Manray and Womack are both homeless. Every day, Manray tap dances on the streets in order for them to eat; Womack is his hype man. Viewers can see how their harsh conditions lead them to desperation, which causes them to take the jobs offered by Delacroix. They not only play the roles of coons, but Lee presents the men behind the characters as coons also. Their desperation pushes them into the television business, portraying them as self-haters.
Gerard Joseph, or better known as Thomas in the production, acted with extreme poise and tonal regard, considering the unique racial role in which he was cast. Joseph’s character was a black shoe designer, that dealt with an inner conflict on whether or not he himself is be considered “black enough” due to his privileged upbringing, in an affluent white neighborhood. While he exhumes a sense of proudness for his primary sales target (young black males), he still deals with the inner conflict of him feeling too white. Even though that was the character’s persona, I felt Joseph’s facial expressions, attitude, and prominent voice effectively brought this character to life. Joseph also obtained the dry sense of humor that dealt with race such as “You should have seen his face. I don’t think he could get any whiter” and “Its ok I can say that, I’m African American”. He knew his lines of dialogue and effectively portrayed the emotion and facial
In the beginning of Bamboozled, it seems that Pierre Delacroix, writer of Mantan: The New Millennium Minstrel Show, is a sell-out to his own people and he knows it. As the movie progressed on, it looks as if he is portrayed all wrong, but towards the end of the movie, I started to think he was a sell-out all over again. He became a product of his creation. Pierre Delacroix, real name Peerless Dothan, wanted to be white, but he failed to realize that he would never be because of his skin color. He changed his own name so he would be more appealing to white people. Delacroix didn’t know his own culture enough, but yet he proceeds to exploit the stereotypes made about Black people. He thought that he could create a show that was racist and wrong
As a group, we believe that popular culture does in fact perpetuates stereotypes. Television is a main source of information of popular culture. Television has forever changed how humans have interacted with another and introduce a world of diversity and knowledge. But with this profit, television has also harbored negative aspects. As a group, we studied how racial stereotypes are portrayed in television. In the history of television, different racial and ethnic groups have been widely underrepresented and television itself has been overwhelming represented by white figures. And when racial groups are presented on TV, the characters are often played in limited roles based on stereotypes. A stereotype isn’t necessarily untrue, but it is an assumption based on an incomplete and complex ideas that are oversimplified into something that isn’t what it meant to be, and it’s usually negative. For example, African Americans are often depicted as violent or involved in some kind of criminal activity. Their characters often portrays a person who is always sassy and angry or that isn’t intelligent and won’t succeed in life and inferior to whites in some manner. Asian characters are
The minstrel show is considered by many as the first American form of musical theatre (Bordman, 2010). However, the tradition of minstrelsy, in various forms, dates back to well before Thomas Dartmouth Rice first jumped Jim Crow. In the sixteenth and seventeenth century, it was common for actors to darken their faces for dramatic effect, as illustrated by Shakespeare’s Othello (Strausbaugh, 2010). It could be said that minstrelsy continues to be alive and well today, in the form of reality television and hip-hop culture. While opinions on what may be considered minstrelsy today may differ, there is no denying that Rice revolutionized how the centuries old tradition of blackface was used to create a new art form, the minstrel show.
Portrayal of African Americans on television is frequently a controversial topic. Throughout its rather brief history, television, in its programming, has skewed predominantly white, (Pringozy, 2007). This was clearer in the 1950s and early 1960s, and it even remained true throughout the 1970s, when television shows with mainly all African American casts became hits, (Strausbaugh, 2006). The success of The Cosby Show in the 1980s helped to improve race relations somewhat, or at least on television, (McNeil, 1996). Still, controversy continued, and still does to this day, as to which shows present negative stereotypes of African Americans and which ones do not, (Strausbaugh, 2006). Therefore, when talking about the history of African Americans on television, it is best to begin with the show that is widely considered to be the epitome of negative stereotypes of African Americans on television: The Amos and Andy Show, (McNeil, 1996). This paper will examine the portrayal of African Americans through two shows from two generations and the impacts both shows had on Black America; The Amos and Andy Show (1928) and The Cosby Show (1984).
Rankine inserts an image of Hennessy Youngman, who is a youtube personality discussing how to be a successful black man. Youngman sarcastically gives a tutorial where he argues that you have to succumb to the black stereotype in order to succeed stating, “be angry, have this angry n*gga exterior,” and be, “approachable,” and, “white people want to consume the exotic other [...] they don’t really want to understand you, because if they understood you, you’d be just like them, and white people don’t want the n*gga artist to be just like them [...] keep them entertained [...] keep them white f*ckers away from the man behind the curtain [...] that you have a savings account or have a savings account or that you recycle [...],” (Hennesy Youngman, Art Thoughtz). You have to be what the white man wants you to be. As a white person reading this novel and watching Youngman’s video, you can see The issue with this is that as an African American, it’s almost as if you have to fit the racial imaginary in order to be successful, but it’s also the racial imaginary that is what gets so many African American’s in trouble. Successful black artists such as Hennessy Youngman, and any famous black rapper, are only able to fit into the racial imaginary because
Since its start, the television industry has been criticized for perpetuating myths and stereotypes about African-Americans through characterizations, story lines, and plots. The situation comedy has been the area that has seemed to draw the most criticism, analysis, and disapproval for stereotyping. From Sanford and Son and The Jefferson’s in the 1970s to The Cosby Show (1984) and The Fresh Prince of Bel-Air in the 1990s, sitcoms featuring black casts and characters have always been controversial. However, their significance upon our American culture cannot be disregarded. During the 1950s and 1960s, 97% of the families were Caucasian. In the first five years of the 1990s, nearly 14% of the television families were African-American (Bryant 2001). These statistics obviously show the substantial impact our American culture has had on African-American television families.
Since television came into existence, it has evolved into a useful tool to spread ideas, both social and political, and has had a great effect on the generations growing up with these heavily influential shows. To these younger generations, television has taken the role of a teacher, with the task of creating a social construction by which many of us base our personal beliefs and judgments on. This power allows television shows take the opportunity to address problems in a manner that many audiences can take to heart. Many television shows present controversial topics in a comical matter, in some ways to soften the blow of hard-hitting reality at the same time bringing attention to the issue being addressed. In the television show, Everybody Hates Chris, season one, episode four entitled “Everybody Hates Sausage”, the stereotypes that continue to fuel racism are examined in a satirical motif, and class is presented in a comical way, but carries serious undertones which present a somewhat realistic view of the different social strata within the United States.
Detrimental stereotypes of minorities affect everyone today as they did during the antebellum period. Walker’s subject matter reminds people of this, as does her symbolic use of stark black and white. Her work shocks. It disgusts. The important part is: her work elicits a reaction from the viewer; it reminds them of a dark time in history and represents that time in the most fantastically nightmarish way possible. In her own words, Walker has said, “I didn’t want a completely passive viewer, I wanted to make work where the viewer wouldn’t walk away; he would either giggle nervously, get pulled into history, into fiction, into something totally demeaning and possibly very beautiful”. Certainly, her usage of controversial cultural signifiers serve not only to remind the viewer of the way blacks were viewed, but that they were cast in that image by people like the viewer. Thus, the viewer is implicated in the injustices within her work. In a way, the scenes she creates are a subversive display of the slim power of slave over owner, of woman over man, of viewed over
Marlon T. Riggs’ video, Color Adjustment, offers the viewer an exciting trip though the history of television, focusing on the representation, or lack thereof, of African-Americans. A perfectly chosen combination of television producers, actors, sociologists, and cultural critics join forces to offer insight and professional opinion about the status of African-Americans in television since the inception of television itself. As Color Adjustment traces the history of television shows from Amos n’ Andy and Julia to "ghetto sitcoms" and The Cosby Show, the cast of television professionals and cultural critics discuss the impacts those representations have on both the African-American community and our society as a whole. Color Adjustment continually asks the question: "Are these images positive?" This video raises the viewer’s awareness about issues of positive images for African-Americans on television.
The early days of television held great optimism and hope for this new form of media as an avenue for African Americans to assimilate into white American culture. However, a pattern became evident, a pattern of type casting African Americans in roles which did not accurately and wholly portray the individual. A misrepresentation of African Americans became the common image on television. Variety shows initially promoted the new media as an opportunity for equal representation and communication between the races. However, a trend developed with African Americans often being “portrayed as custodians, maids, servants, clowns, or buffoons” (Crenshaw). The negative image, which was developed by these stereotypes, was perpetuated in the Amos and Andy Show. This television show began as a radio show featuring two white men
In The Marrow of Tradition, author Charles W. Chesnutt illustrates examples that signify the thoughts that whites had of and used against blacks, which are still very much prevalent in public opinion and contemporary media. Chesnutt writes, “Confine the negro to that inferior condition for which nature had evidently designed for him (Chesnutt, 533).” Although significant strides have been made toward equality, the media, in many instances, continues to project blacks as inferior to whites through examples observed in television shows, music videos, films and newscasts.
Over the course of approximately one-hundred years there has been a discernible metamorphosis within the realm of African-American cinema. African-Americans have overcome the heavy weight of oppression in forms such as of politics, citizenship and most importantly equal human rights. One of the most evident forms that were withheld from African-Americans came in the structure of the performing arts; specifically film. The common population did not allow blacks to drink from the same water fountain let alone share the same television waves or stage. But over time the strength of the expectant black actors and actresses overwhelmed the majority force to stop blacks from appearing on film. For the longest time the performing arts were the only way for African-Americans to express the deep pain that the white population placed in front of them. Singing, dancing and acting took many African-Americans to a place that no oppressor could reach; considering the exploitation of their character during the 1930's-1960's acting' was an essential technique to African American survival.
With the turn of the century, society and technology evolved and so did the minstrel shows. The introduction of the television gave the shows a new platform to broadcast their content to more American audiences. While not as harsh as the shows in the 19th century’s shows, the modern minstrel shows were “vestiges of their racial stereotyping and performance aesthetics that persisted for decades in various performance mediums. ” (7).
Often racial injustice goes unnoticed. Television tries to influence the mind of their viewers that blacks and whites get along by putting them on the screen to act as if interracial relationships has been accepted or existent. “At the movies these days, questions about racial injustice have been amicably resolved (Harper,1995). Demott stresses that the entertainment industry put forth much effort to persuade their audience that African Americans and Caucasians are interacting and forming friendships with one another that is ideal enough for them to die for one another. In the text, Demott states “A moment later he charges the black with being a racist--with not liking whites as much as the white man likes blacks--and the two talk frankly about their racial prejudices. Near the end of the film, the men have grown so close that each volunteer to die for the other” (Harper,1995). Film after film exposes a deeper connection amongst different races. In the text, Demott states “Day after day the nation 's corporate ministries of culture churn out images of racial harmony” (Harper, 1995). Time and time again movies and television shows bring forth characters to prove to the world that racial injustice has passed on and justice is now received. Though on-screen moments are noticed by many people in the world it does not mean that a writer/ director has done their