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19 pages 38 minutes read

Claude McKay

The Harlem Dancer

Fiction | Poem | Adult | Published in 1917

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Background

Cultural & Literary Context: The Harlem Renaissance

In the decades following the American Civil War, large numbers of African Americans moved from the South to the North—a period known as The Great Migration—due to promises of financial stability and to escape Jim Crow legislation in the South. There was also Black immigration from the Caribbean and Europe. By the 1910s, the Harlem neighborhood in New York City became the focus of Black culture, a home to intellectuals, advocates, writers, musicians, artists, and actors. The community’s revival was known at the time as the “New Negro Movement” and later, the “Harlem Renaissance.” A Jamaican immigrant, McKay became a key figure in the Harlem Renaissance with the publication in 1919 of “If We Must Die,” a poem of protest over the racial violence that swept the United States that year. Its plea for resilience resonated with many young Black writers including Langston Hughes, Countee Cullen, James Weldon Johnson, and others. While McKay was a touchstone for realistic depictions and gritty exposure for some, others were highly critical of his work. W. E. B. Du Bois disparaged McKay’s work for dwelling too much on the unsavory. Today, contemporary poets like Jericho Brown have renewed the reading public's appreciation for McKay’s ability to “show Black people (including himself) as they are and not as propaganda would characterize them for the sake of acceptance by white people” (Brown, Jericho. “On Claude McKay’s Subversive, Foundational Poems of Love and Protest.” Lithub, 22 Jan. 2022). Further, as an immigrant, he wrestled with what America offered and was critical of its economic, social, and racial limitations.

Historical Background: Harlem Clubs

From the mid-teens and throughout the 1920s-1930s, Harlem’s most popular nightclubs catered to white patrons looking for an unusual experience. As a counter to staid Victorianism, Megan Girdwood notes that the time period saw an interest in what was called “primitivism: that is, the manifestation of a deep nostalgia towards what is considered primal, base, and uncivilized, qualified by a contrary impulse to claim such energies as sources of novelty” (Girdwood, Megan. “‘Puppet of skeletal escapade’: Dance Dialogues in Mina Loy and Carl Van Vechten.” Edinburgh University Press, 2021, pp. 268-288). Part of that novelty included seeing Black dance as “steeped in ancient rhythms and a particularly carnal form of exoticism” (Girdwood). Thus, watching Black dancers in elaborate floorshows sometimes set on Southern Plantations, Caribbean Islands, or African jungles became a popular occupation for white audiences. Although many writers and activists, both Black and white, tried to challenge these stereotypes, the shows brought in money for owners and to the community. While they provided jobs for many artists in Harlem, these floorshows sometimes eroticized and exploited the bodies of Black performers, framing them as examples and exhibits of primal motion and sexuality rather than trained artistry. Some performers were able to undercut these expectations like Josephine Baker, who subverted and reclaimed her image, but many others struggled with public perceptions. McKay’s “The Harlem Dancer” criticizes the power dynamic between the white viewer and the Black performer at a Harlem show through the wariness of his speaker.

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