The two sides of Walt Whitman

Xanthus Russell Smith's portrait of American writer Walt Whitman

Fig. 1: Xanthus Russell Smith’s portrait of American writer Walt Whitman

Xanthus Russell Smith painted the posthumous portrait of American writer Walt Whitman in 1897, several years after Whitman’s death.1 The oil study on canvas appears to be based off of a portrait photo which was taken by photographer George C. Cox in 1887. Whitman had loved this photo so much that he titled it “The Laughing Philosopher” and sold the other portraits from the session to supplement his income.2

Whitman lived from 1819 to 1892, spending the majority of his life on the east coast, dying in Camden, New Jersey, He was an American poet, essayist and journalist and as a humanist, his works are regarded as being transitory between transcendentalism and realism with elements of each idea present. He was concerned with politics and abolitionism (although this is not necessarily based on his belief in racial equality) and was wishy washy with his endorsement of abolitionism. There has also been debate over what Whitman’s sexuality was, although this began much later after his death and there is still disagreement among biographers as to whether or not Whitman had even had sexual experiences with men (although having or lacking experience should not be the validating factor as to whether a person truly identifies a certain way).

George C. Cox's photograph portrait of Walt Whitman

Fig. 3: George C. Cox’s photograph portrait of Walt Whitman

It is unknown as to whether or not Xanthus Russell Smith was acquainted with Whitman or was instead an admirer of his work. Smith was known for using small brushstrokes and sharp detail. The portrait can be interpreted by many different lenses, including artistic, historical and modern perspectives.

The portrait is composed fairly symmetrically, with Whitman’s shoulders facing at an angle away from the painter and his face squared to the front. The colors of the portrait are muted and neutral, lacking color except for around the eyes, which could be interpreted as a nod towards Whitman’s interpretation of the world, beliefs and persuasions (i.e. gray).

The focal point of the portrait is definitely the eyes. The viewer is drawn to them immediately, then down Whitman’s nose to his shock-white mustache and beard. The eyes are the most lifelike piece of the portrait and along with the rest of the face are almost completely centered in the portrait. However, this positioning is not so much a surprise as it is a given that the focal point of a portrait should be the subject’s face.

The painting is divided down the center of the frame, with one side of the background lighter than the other, and on Whitman’s face, the light patterns seem to be reversed, suggesting that there were two different light sources used in the photograph Smith used or in his interpretation of it. The use of light might be a nod to Whitman’s ideas and philosophy, which went between transcendentalism and realism or to the two sides of his sexuality and the way the public perceived him. The latter interpretation would however be carried into that of the modernist lens as few writers speculated on his sexuality in the late 19th and early 20th centuries.

Today, Whitman’s poetry has been set to music by many composers, including the music of John Adams, Leonard Bernstein, Benjamin Britten, Ralph Vaughan Williams, Kurt Weill, Roger Sessions and Ned Rorem.

You can view Xanthus Russell Smith’s portrait of Walt Whitman in the Flaten Art Museum reserve collection housed in St. Olaf College’s Dittman Center.

Bibliography

1. Smith, Xanthus Russell. Walt Whitman. 1897. Oil on canvas. 17.5 in x 13.5 in. Dittman Center : Second (2) Floor : Storage Vault : 19A : Flaten Art Museum.

2. Whitman, Walt. Lafayette in Brooklyn. New York: George D. Smith, 1905.

3. Cox, George C. Walt Whitman. 1887. Photograph.

The Great Hope of Whitewashing in 1890s ‘Ethiopian Song’

“Would you Paint All the Colored People White?”

The titular question of what the sheet music claims is “Walter Dauphin’s Great Ethiopian Song” sounds simultaneously hopeful and skeptical. One on hand it seems to be pleading to God on high to make the ‘Colored People’ white, easing their lives of trial and hierarchical suffering. On the other, it seems to be asking, “if you could, would you?”

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A closer look at the text of the song affirms that the desired emotion of the song is hope, as the idea of painting them is a scheme for the speaker to do the things he’s been “dreaming” about. Presumably, becoming white would allow this individual greater freedoms previously unable to them. This seems like a truthful sentiment coming from a black person in 1893, but of course thats not really the case. The title page also says “Sung with Great Success by ‘The Eldridges’ and all the Leading Minstrels”, confirming that this was definitely a piece associated with blackface performances, though this doesn’t change the fact that this music is surprisingly and spiritually tender.

On the other end of the spectrum is “When the Black Folks Turn White”, a jaunty tune by Ragtime composer Joe Haydn (Not Franz Joseph). This 1898 composition has an extremely different tone from the Dauphin, with a text stating that God’s creation of African Americans was an accident. The ‘joy’ of the piece then, emerges from humorous impossibility of Blacks ever achieving a better life status.

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While their is a hope for salvation with the coming of the millennium, it doesn’t make sense for this idea to be taken seriously with the light nature of the sheet music, especially compared the religiosity latent in Dauphin’s composition. Instead, the significance of both these pieces is that they deal with the idea not of blackface, but of whitewashing. What does this say about blackface performers that they would be willing to adopt blackface in order to sing about wishing they were white? Is it possible they were actually grateful for the life they were given based on their skin color? Or were they just rubbing it in?


Haydn: http://library.duke.edu/digitalcollections/hasm_b0188/#info

Dauphin: http://library.duke.edu/digitalcollections/hasm_b0215/