Examines how hair and hair care take on situated social meanings among African American women in varied linguistic interactions--whether with one another, with African American men, or with European American women. Based on years of fieldwork in a range of sites, from cosmetology schools in South Carolina to hair care seminars in Beverly Hills, from stand up comedy clubs in Los Angeles to online debates about black hair, Jacob-Huey's multifaceted approach documents how and why hair comes to matter so much in African American women's construction of their identities, and how language both mediates and produces these social meanings. --From publisher description.
When is hair "just hair" and when is it not "just hair"? Documenting the politics of African American women's hair, this multi-sited linguistic ethnography explores everyday interaction in beauty parlors, Internet discussions, comedy clubs, and other contexts to illuminate how and why hair matters in African American women's day-to-day experiences.
To Be Real: Truth and Racial Authenticity in African American Standup Comedy examines Black standup comedy over the past decade as a stage for understanding why notions of racial authenticity--in essence, appeals to "realness" and "real Blackness"--emerge as a cultural imperative in African American culture. Ethnographic observations and interviews with Black comedians ground this telling, providing a narrative arc of key historical moments in the new millennium. Readers will understand how and why African American comics invoke "realness" to qualify nationalist 9/11 discourses and grapple with the racial entailments of the war, overcome a sense of racial despair in the wake of Hurricane Katrina, critique Michael Richards' ["Kramer's"] notorious rant at The Laugh Factory and subsequent attempts to censor their use of the n-word, and reconcile the politics of a "real" in their own and other Black folks' everyday lives. Additionally, readers will hear through audience murmurs, hisses, and boos how beliefs about racial authenticity are intensely class-wrought and fraught. Moreover, they will appreciate how context remains ever critical to when and why African American comics and audiences lobby for and/or lampoon jokes that differentiate the "real" from the "fake" or "Black folks" from so-called "niggahs." Context and racial vulnerability are critical to understanding how and why allusions to "racial authenticity" persist in the African American comedic and cultural imagination.
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