First she moved back to northern Florida to Jacksonville. Stymied there, Augusta Savage moved to New York City. Her move paralleled that of many other Harlem Renaissance figures, who migrated to the northern American city in search of greater opportunities for financial and personal growth. In 1921, Augusta enrolled in a free art program at Cooper Union in New York City. The course helped her acquire formal training for her future career, and Savage washed laundry to earn a living.
In spite of her tremendous efforts, Savage met with serious obstacles because of her race, poverty, and correspondingly low social status. She applied and was accepted to a summer art program in France. The French government turned her away "because of her color," ("Augusta Fells Savage"). Savage used the incident to draw attention to the issue of racism. She therefore contributed to the growing awareness of the systematic oppression of people of color.
Although Augusta Savage did not get to study in France, her efforts earned the attention of Herman Atkins MacNeil. MacNeil became one of her mentors and helped Savage hone her style. She began depicting "black physiognomy" in works such as "The Harp," and "Gamin." Like other Harlem Renaissance artists, Savage drew on her personal experiences growing up in the south and her ethnic and cultural heritage. Harlem Renaissance depictions of African-Americans were revolutionary because of their realism, and also because African-American artists had for the first time been able to control their own imagery. "Gamin" is a bust of Savage's nephew and the sculpture won her the...
Slave Narrative and Black Autobiography - Richard Wright's "Black Boy" and James Weldon Johnson's Autobiography The slave narrative maintains a unique station in modern literature. Unlike any other body of literature, it provides us with a first-hand account of institutional racially-motivated human bondage in an ostensibly democratic society. As a reflection on the author, these narratives were the first expression of humanity by a group of people in a society where
We must canonize our own saints, create our own martyrs, and elevate to positions of fame and honor black women and men who have made their distinct contributions to our history." (Garvey1, 1) Taken in itself and absent the implications to African repatriation that we will address hereafter, this is a statement which seems to project itself upon both Martin Luther King and Malcolm X, mutually driven as they would
Our semester plans gives you unlimited, unrestricted access to our entire library of resources —writing tools, guides, example essays, tutorials, class notes, and more.
Get Started Now