African Wit & Humor – A White Politicians Commentary on Negros

Imagine reading the Sunday morning paper. Hot off the presses, and just delivered to your door in an affluent neighborhood in Huntsville, Alabama – the year is 1882. You skip over the daily news and weather reports to get to your favorite section – the editorials. You skim over the gossip and advertisements, but suddenly, a title catches your eye: “African Wit and Humor. Congressman Cox on the Fun in a Negro’s Character”. 

Newspaper entitled “AFRICAN WIT AND HUMOR. Congressman Cox on the fun in a Negro’s Character. (Huntsville Gazette, 1882).

This newspaper article was published in the Huntsville Gazette on March 11th, 1882. The title is eye-catching because it makes a profound claim on the characteristics of black people during the height of the slave trade and the American Civil War in the late 19th century. Reading further into the article, it became apparent that the man giving commentary on the personalities of black people was a white congressman named Samuel S. Cox. Cox was a representative for both the states of Ohio and New York during his tenure in the U.S. House of Representatives. Cox traveled between jobs in the law and political spheres until he ultimately was elected to Congress from 1857-1865, and 1869-1889 (retiring 7 years after this article was published).

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Drawing of Samuel Sullivan Cox, date unknown.

The gist of the magazine article is that it recounts the night when Congressman Cox presented a lecture at the Lincoln Center in New York City on the personality trait of humor in African people. It goes on to give multiple examples, which were received with [Laughter] at the ends of each joke: 

“The African is like the kaleidoscope changing. He has his extremes of joy and sorrow, sin and pertinence. The elements of his character have puzzled the best analytical tests. The varying and brightly scintillating–flashes of his lighter nature are well-balanced to do this. “Bill,” said my father one day to a negro, “here’s a dram of whiskey for you twenty-five years old.” Looking dubiously at the liquor in the glass Bill said, “Yes masseh, I see; but I declare dat’s de smallest chile fur’s age I’ve ever seed.” [Laughter]” 

African Wit and Humor. Congressman Cox on the Fun in a Negro’s Character

This article prompts me to consider our discussions on minstrelsy and black entertainment. Who was Cox’s audience, and what did they take away from his remarks? In an era when minstrelsy thrived, such performances often perpetuated racial caricatures. Cox’s commentary, while seemingly benign, fits within this larger narrative, reinforcing existing stereotypes while providing a space for laughter that masks deeper societal issues. His approach allows the audience to laugh at perceived quirks of black life, subtly reinforcing their social dominance by portraying black individuals as mere figures of humor rather than as complex human beings. This raises important questions about the implications of humor in understanding culture.

The laughter that once echoed in the Lincoln Center is a reminder of how humor can be wielded as both a tool for connection and a weapon of marginalization. By examining these narratives critically, we can better understand the intricate relationship between race, humor, and representation—one that still resonates in contemporary discussions about race and culture in America.

WORKS CITED

  1. “African Wit and Humor. Congressman Cox on the Fun in a Negro’s Character.” NewsBank, www.infoweb.newsbank.com/apps/readex/doc?p=EANAAA&sort=YMD_date%3AA&page=4&fld-base-0=alltext&val-base-0=music%2C%20african%20american&val-database-0=&fld-database-0=database&fld-nav-0=YMD_date&val-nav-0=&docref=image/v2%3A12B28392F31992D0%40EANAAA-12C175246F8D10B0%402408516-12C175248A6ACB38%401-12C17524EC0B6BD0%40.
  2. “Cox, Congressman.” Biographical Directory of the United States Congress, https://bioguide.congress.gov/search/bio/C000839

Black Is King

Non-Africans have such a narrow view of what Africa is and its diversity. In recent years, much of the culture, such as dances, music, and food, has become “trendy”. In 2020, Beyoncé released the visual album “Black Is King”. It has been over a year and I still have not seen it. I love Beyoncé. She is one of my biggest role models and the person who got me into music. However, I have an underlying dislike for this body of work. 

As a Nigerian American, it is frustrating to see my culture being glorified after many years of feeling ashamed of my heritage. As a child, I was made fun of for my name, certain words in my vocabulary, and my parents’ accents. I did not want to watch “Black Is King” because I thought it wasn’t fair for Beyoncé to receive so much credit for popularizing the culture that many of us have had to ride for their whole lives. Although I am not saying African culture isn’t their culture and I want Black Americans to feel connected with us, it is exasperating to see them profiting off the culture after it took them so long to fully claim it.

This is almost similar to the creators of the “Map of Slave Songs of the United States” researching and accrediting white abolitionists.

In this text, Ghanaian-American writer and editor Karen Attiah talks about the collaborations Beyoncé made for the “Black Is King” album. Attiah also addresses the criticism Beyoncé received for the album. A one-dimensional view of Africa is that the men are kings and the women are their wives, mothers, and guardians and this perspective is reinforced in “Black Is King”. I think that non-Africans believe this perspective is empowering for us, and it can be, but not when it is the only perspective. This is a narrative that is repeated in The Lion King and Black Panther. These are two of the most popular African-based movies and they share the same father-to-son becoming a king theme for men and wife/mother/guardian theme for women. While I appreciate that some of these stories are trying to bring to light “African culture”, in the long run, this repeated portrayal might do more harm than good. 

In regards to the author of the text, I validate her credibility because she is African. Validation by white american means (PWI education and experience) carries no weight with me in this context. This is completely separate from white people. To me, her validity lies in the fact that she is well connected to her Ghanaian roots and has knowledge of Black America and perceptions of Africa because she has grown up experiencing both.

 

 

Citations:

Attiah, Karen. “‘Black is King’ is Built on Problematic Narratives. Still, its Power is Undeniable.” WP Company LLC d/b/a The Washington Post, last modified Aug 07.