Jazz is a music genre that originated in the African-American communities of New Orleans, Louisiana, in the late 19th and early 20th centuries, with its roots in blues and ragtime.[1][2][3][4] Since the 1920s Jazz Age, it has been recognized as a major form of musical expression in traditional and popular music. Jazz is characterized by swing and blue notes, complex chords, call and response vocals, polyrhythms and improvisation. Jazz has roots in European harmony and African rhythmic rituals.[5][6]

As jazz spread around the world, it drew on national, regional, and local musical cultures, which gave rise to different styles. New Orleans jazz began in the early 1910s, combining earlier brass band marches, French quadrilles, biguine, ragtime and blues with collective polyphonic improvisation. But jazz did not begin as a single musical tradition in New Orleans or elsewhere.[7] In the 1930s, arranged dance-oriented swing big bands, Kansas City jazz (a hard-swinging, bluesy, improvisational style), and gypsy jazz (a style that emphasized musette waltzes) were the prominent styles. Bebop emerged in the 1940s, shifting jazz from danceable popular music toward a more challenging "musician's music" which was played at faster tempos and used more chord-based improvisation. Cool jazz developed near the end of the 1940s, introducing calmer, smoother sounds and long, linear melodic lines.[8]

The mid-1950s saw the emergence of hard bop, which introduced influences from rhythm and blues, gospel, and blues to small groups and particularly to saxophone and piano. Modal jazz developed in the late 1950s, using the mode, or musical scale, as the basis of musical structure and improvisation, as did free jazz, which explored playing without regular meter, beat and formal structures. Jazz-rock fusion appeared in the late 1960s and early 1970s, combining jazz improvisation with rock music's rhythms, electric instruments, and highly amplified stage sound. In the early 1980s, a commercial form of jazz fusion called smooth jazz became successful, garnering significant radio airplay. Other styles and genres abound in the 21st century, such as Latin and Afro-Cuban jazz.

Etymology and definition

Main article: Jazz (word)

American jazz composer, lyricist, and pianist Eubie Blake made an early contribution to the genre's etymology.

The origin of the word jazz has resulted in considerable research, and its history is well documented. It is believed to be related to jasm, a slang term dating back to 1860 meaning "pep, energy".[9] The earliest written record of the word is in a 1912 article in the Los Angeles Times in which a minor league baseball pitcher described a pitch which he called a "jazz ball" "because it wobbles and you simply can't do anything with it".[9]

The use of the word in a musical context was documented as early as 1915 in the Chicago Daily Tribune.[10] Its first documented use in a musical context in New Orleans was in a November 14, 1916, Times-Picayune article about "jas bands".[11] In an interview with National Public Radio, musician Eubie Blake offered his recollections of the slang connotations of the term, saying: "When Broadway picked it up, they called it 'J-A-Z-Z'. It wasn't called that. It was spelled 'J-A-S-S'. That was dirty, and if you knew what it was, you wouldn't say it in front of ladies."[12] The American Dialect Society named it the Word of the 20th Century.[13]

Albert Gleizes, 1915, Composition for "Jazz" from the Solomon R. Guggenheim Museum, New York

Jazz is difficult to define because it encompasses a wide range of music spanning a period of over 100 years, from ragtime to rock-infused fusion. Attempts have been made to define jazz from the perspective of other musical traditions, such as European music history or African music. But critic Joachim-Ernst Berendt argues that its terms of reference and its definition should be broader,[14] defining jazz as a "form of art music which originated in the United States through the confrontation of the Negro with European music"[15] and arguing that it differs from European music in that jazz has a "special relationship to time defined as 'swing'". Jazz involves "a spontaneity and vitality of musical production in which improvisation plays a role" and contains a "sonority and manner of phrasing which mirror the individuality of the performing jazz musician".[14]

A broader definition that encompasses different eras of jazz has been proposed by Travis Jackson: "it is music that includes qualities such as swing, improvising, group interaction, developing an 'individual voice', and being open to different musical possibilities".[16] Krin Gibbard argued that "jazz is a construct" which designates "a number of musics with enough in common to be understood as part of a coherent tradition".[17] Duke Ellington, one of jazz's most famous figures, said, "It's all music."[18]

Elements

Improvisation

Main article: Jazz improvisation

Although jazz is considered difficult to define, in part because it contains many subgenres, improvisation is one of its defining elements. The centrality of improvisation is attributed to the influence of earlier forms of music such as blues, a form of folk music which arose in part from the work songs and field hollers of African-American slaves on plantations. These work songs were commonly structured around a repetitive call-and-response pattern, but early blues was also improvisational. Classical music performance is evaluated more by its fidelity to the musical score, with less attention given to interpretation, ornamentation, and accompaniment. The classical performer's goal is to play the composition as it was written. In contrast, jazz is often characterized by the product of interaction and collaboration, placing less value on the contribution of the composer, if there is one, and more on the performer.[19] The jazz performer interprets a tune in individual ways, never playing the same composition twice. Depending on the performer's mood, experience, and interaction with band members or audience members, the performer may change melodies, harmonies, and time signatures.[20]

In early Dixieland, a.k.a. New Orleans jazz, performers took turns playing melodies and improvising countermelodies. In the swing era of the 1920s–'40s, big bands relied more on arrangements which were written or learned by ear and memorized. Soloists improvised within these arrangements. In the bebop era of the 1940s, big bands gave way to small groups and minimal arrangements in which the melody was stated briefly at the beginning and most of the piece was improvised. Modal jazz abandoned chord progressions to allow musicians to improvise even more. In many forms of jazz, a soloist is supported by a rhythm section of one or more chordal instruments (piano, guitar), double bass, and drums. The rhythm section plays chords and rhythms that outline the composition structure and complement the soloist.[21] In avant-garde and free jazz, the separation of soloist and band is reduced, and there is license, or even a requirement, for the abandoning of chords, scales, and meters.

Traditionalism

Since the emergence of bebop, forms of jazz that are commercially oriented or influenced by popular music have been criticized. According to Bruce Johnson, there has always been a "tension between jazz as a commercial music and an art form".[16] Regarding the Dixieland jazz revival of the 1940s, Black musicians rejected it as being shallow nostalgia entertainment for white audiences.[22][23] On the other hand, traditional jazz enthusiasts have dismissed bebop, free jazz, and jazz fusion as forms of debasement and betrayal. An alternative view is that jazz can absorb and transform diverse musical styles.[24] By avoiding the creation of norms, jazz allows avant-garde styles to emerge.[16]

Diversity in jazz

Jazz and race

For some African Americans, jazz has drawn attention to African-American contributions to culture and history. For others, jazz is a reminder of "an oppressive and racist society and restrictions on their artistic visions".[25] Amiri Baraka argues that there is a "white jazz" genre that expresses whiteness.[26] White jazz musicians appeared in the Midwest and in other areas throughout the U.S. Papa Jack Laine, who ran the Reliance band in New Orleans in the 1910s, was called "the father of white jazz".[27] The Original Dixieland Jazz Band, whose members were white, were the first jazz group to record, and Bix Beiderbecke was one of the most prominent jazz soloists of the 1920s.[28] The Chicago Style was developed by white musicians such as Eddie Condon, Bud Freeman, Jimmy McPartland, and Dave Tough. Others from Chicago such as Benny Goodman and Gene Krupa became leading members of swing during the 1930s.[29] Many bands included both Black and white musicians. These musicians helped change attitudes toward race in the U.S.[30]

Roles of women

Main article: Women in jazz

Ethel Waters sang "Stormy Weather" at the Cotton Club.

Female jazz performers and composers have contributed to jazz throughout its history. Although Betty Carter, Ella Fitzgerald, Adelaide Hall, Billie Holiday, Peggy Lee, Abbey Lincoln, Anita O'Day, Dinah Washington, and Ethel Waters were recognized for their vocal talent, less familiar were bandleaders, composers, and instrumentalists such as pianist Lil Hardin Armstrong, trumpeter Valaida Snow, and songwriters Irene Higginbotham and Dorothy Fields. Women began playing instruments in jazz in the early 1920s, drawing particular recognition on piano.[31]

When male jazz musicians were drafted during World War II, many all-female bands replaced them.[31] The International Sweethearts of Rhythm, which was founded in 1937, was a popular band that became the first all-female integrated band in the U.S. and the first to travel with the USO, touring Europe in 1945. Women were members of the big bands of Woody Herman and Gerald Wilson. Beginning in the 1950s, many women jazz instrumentalists were prominent, some sustaining long careers. Some of the most distinctive improvisers, composers, and bandleaders in jazz have been women.[32] Trombonist Melba Liston is acknowledged as the first female horn player to work in major bands and to make a real impact on jazz, not only as a musician but also as a respected composer and arranger, particularly through her collaborations with Randy Weston from the late 1950s into the 1990s.[33][34]

Jews in jazz

Main article: Jews in jazz

Al Jolson in 1929

Jewish Americans played a significant role in jazz. As jazz spread, it developed to encompass many different cultures, and the work of Jewish composers in Tin Pan Alley helped shape the many different sounds that jazz came to incorporate.[35]

Jewish Americans were able to thrive in Jazz because of the probationary whiteness that they were allotted at the time.[36] George Bornstein wrote that African Americans were sympathetic to the plight of the Jewish American and vice versa. As disenfranchised minorities themselves, Jewish composers of popular music saw themselves as natural allies with African Americans.[37]

The Jazz Singer with Al Jolson is one example of how Jewish Americans were able to bring jazz, music that African Americans developed, into popular culture.[38] Benny Goodman was a vital Jewish American to the progression of Jazz. Goodman was the leader of a racially integrated band named King of Swing. His jazz concert in the Carnegie Hall in 1938 was the first ever to be played there. The concert was described by Bruce Eder as "the single most important jazz or popular music concert in history".[39]

Origins and early history

Jazz originated in the late-19th to early-20th century. It developed out of many forms of music, including blues, spirituals, hymns, marches, vaudeville song, ragtime, and dance music.[40] It also incorporated interpretations of American and European classical music, entwined with African and slave folk songs and the influences of West African culture.[41] Its composition and style have changed many times throughout the years with each performer's personal interpretation and improvisation, which is also one of the greatest appeals of the genre.[42]

Blended African and European music sensibilities

Dance in Congo Square in the late 1700s, artist's conception by E. W. Kemble from a century later

The late 18th-century painting The Old Plantation, depicting African-Americans on a Virginia plantation dancing to percussion and a banjo

By the 18th century, slaves in the New Orleans area gathered socially at a special market, in an area which later became known as Congo Square, famous for its African dances.[43]

By 1866, the Atlantic slave trade had brought nearly 400,000 Africans to North America.[44] The slaves came largely from West Africa and the greater Congo River basin and brought strong musical traditions with them.[45] The African traditions primarily use a single-line melody and call-and-response pattern, and the rhythms have a counter-metric structure and reflect African speech patterns.[46]

An 1885 account says that they were making strange music (Creole) on an equally strange variety of 'instruments'—washboards, washtubs, jugs, boxes beaten with sticks or bones and a drum made by stretching skin over a flour-barrel.[4][47]

Lavish festivals with African-based dances to drums were organized on Sundays at Place Congo, or Congo Square, in New Orleans until 1843.[48] There are historical accounts of other music and dance gatherings elsewhere in the southern United States. Robert Palmer said of percussive slave music:

Usually such music was associated with annual festivals, when the year's crop was harvested and several days were set aside for celebration. As late as 1861, a traveler in North Carolina saw dancers dressed in costumes that included horned headdresses and cow tails and heard music provided by a sheepskin-covered "gumbo box", apparently a frame drum; triangles and jawbones furnished the auxiliary percussion. There are quite a few [accounts] from the southeastern states and Louisiana dating from the period 1820–1850. Some of the earliest [Mississippi] Delta settlers came from the vicinity of New Orleans, where drumming was never actively discouraged for very long and homemade drums were used to accompany public dancing until the outbreak of the Civil War.[49]

Another influence came from the harmonic style of hymns of the church, which black slaves had learned and incorporated into their own music as spirituals.[50] The origins of the blues are undocumented, though they can be seen as the secular counterpart of the spirituals. However, as Gerhard Kubik points out, whereas the spirituals are homophonic, rural blues and early jazz "was largely based on concepts of heterophony".[51]

The blackface Virginia Minstrels in 1843, featuring tambourine, fiddle, banjo, and bones

During the early 19th century an increasing number of black musicians learned to play European instruments, particularly the violin, which they used to parody European dance music in their own cakewalk dances. In turn, European American minstrel show performers in blackface popularized the music internationally, combining syncopation with European harmonic accompaniment. In the mid-1800s the white New Orleans composer Louis Moreau Gottschalk adapted slave rhythms and melodies from Cuba and other Caribbean islands into piano salon music. New Orleans was the main nexus between the Afro-Caribbean and African American cultures.

African rhythmic retention

See also: Traditional sub-Saharan African harmony

The Black Codes outlawed drumming by slaves, which meant that African drumming traditions were not preserved in North America, unlike in Cuba, Haiti, and elsewhere in the Caribbean. African-based rhythmic patterns were retained in the United States in large part through "body rhythms" such as stomping, clapping, and patting juba dancing.[52]

In the opinion of jazz historian Ernest Borneman, what preceded New Orleans jazz before 1890 was "Afro-Latin music", similar to what was played in the Caribbean at the time.[53] A three-stroke pattern known in Cuban music as tresillo is a fundamental rhythmic figure heard in many different slave musics of the Caribbean, as well as the Afro-Caribbean folk dances performed in New Orleans Congo Square and Gottschalk's compositions (for example "Souvenirs From Havana" (1859)). Tresillo (shown below) is the most basic and most prevalent duple-pulse rhythmic cell in sub-Saharan African music traditions and the music of the African Diaspora.[54][55]

\new RhythmicStaff {

   \clef percussion

   \time 2/4

   \repeat volta 2 { c8. c16 r8[ c] }

}

0:03

Tresillo is heard prominently in New Orleans second line music and in other forms of popular music from that city from the turn of the 20th century to present.[56] "By and large the simpler African rhythmic patterns survived in jazz ... because they could be adapted more readily to European rhythmic conceptions," jazz historian Gunther Schuller observed. "Some survived, others were discarded as the Europeanization progressed."[57]

In the post-Civil War period (after 1865), African Americans were able to obtain surplus military bass drums, snare drums and fifes, and an original African-American drum and fife music emerged, featuring tresillo and related syncopated rhythmic figures.[58] This was a drumming tradition that was distinct from its Caribbean counterparts, expressing a uniquely African-American sensibility. "The snare and bass drummers played syncopated cross-rhythms," observed the writer Robert Palmer, speculating that "this tradition must have dated back to the latter half of the nineteenth century, and it could have not have developed in the first place if there hadn't been a reservoir of polyrhythmic sophistication in the culture it nurtured."[52]

Afro-Cuban influence

Further information: Music of African heritage in Cuba

African-American music began incorporating Afro-Cuban rhythmic motifs in the 19th century when the habanera (Cuban contradanza) gained international popularity.[59] Musicians from Havana and New Orleans would take the twice-daily ferry between both cities to perform, and the habanera quickly took root in the musically fertile Crescent City. John Storm Roberts states that the musical genre habanera "reached the U.S. twenty years before the first rag was published."[60] For the more than quarter-century in which the cakewalk, ragtime, and proto-jazz were forming and developing, the habanera was a consistent part of African-American popular music.[60]

Habaneras were widely available as sheet music and were the first written music which was rhythmically based on an African motif (1803).[61] From the perspective of African-American music, the "habanera rhythm" (also known as "congo"),[61] "tango-congo",[62] or tango.[63] can be thought of as a combination of tresillo and the backbeat.[64] The habanera was the first of many Cuban music genres which enjoyed periods of popularity in the United States and reinforced and inspired the use of tresillo-based rhythms in African-American music.

    \new Staff <<

       \relative c' {

           \clef percussion

           \time 2/4  

           \repeat volta 2 { g8. g16 d'8 g, }

       }

   >>

0:00

New Orleans native Louis Moreau Gottschalk's piano piece "Ojos Criollos (Danse Cubaine)" (1860) was influenced by the composer's studies in Cuba: the habanera rhythm is clearly heard in the left hand.[54]: 125  In Gottschalk's symphonic work "A Night in the Tropics" (1859), the tresillo variant cinquillo appears extensively.[65] The figure was later used by Scott Joplin and other ragtime composers.

\new RhythmicStaff {

   \clef percussion

   \time 2/4

   \repeat volta 2 { c8 c16 c r[ c c r] }

}

0:00

Comparing the music of New Orleans with the music of Cuba, Wynton Marsalis observes that tresillo is the New Orleans "clavé", a Spanish word meaning "code" or "key", as in the key to a puzzle, or mystery.[66] Although the pattern is only half a clave, Marsalis makes the point that the single-celled figure is the guide-pattern of New Orleans music. Jelly Roll Morton called the rhythmic figure the Spanish tinge and considered it an essential ingredient of jazz.[67]

Ragtime

Main article: Ragtime

Scott Joplin in 1903

The abolition of slavery in 1865 led to new opportunities for the education of freed African Americans. Although strict segregation limited employment opportunities for most blacks, many were able to find work in entertainment. Black musicians were able to provide entertainment in dances, minstrel shows, and in vaudeville, during which time many marching bands were formed. Black pianists played in bars, clubs, and brothels, as ragtime developed.[68][69]

Ragtime appeared as sheet music, popularized by African-American musicians such as the entertainer Ernest Hogan, whose hit songs appeared in 1895. Two years later, Vess Ossman recorded a medley of these songs as a banjo solo known as "Rag Time Medley".[70][71] Also in 1897, the white composer William Krell published his "Mississippi Rag" as the first written piano instrumental ragtime piece, and Tom Turpin published his "Harlem Rag", the first rag published by an African-American.

Classically trained pianist Scott Joplin produced his "Original Rags" in 1898 and, in 1899, had an international hit with "Maple Leaf Rag", a multi-strain ragtime march with four parts that feature recurring themes and a bass line with copious seventh chords. Its structure was the basis for many other rags, and the syncopations in the right hand, especially in the transition between the first and second strain, were novel at the time.[72] The last four measures of Scott Joplin's "Maple Leaf Rag" (1899) are shown below.

 {

   \new PianoStaff <<

      \new Staff <<

         \new Voice \relative c' {

             \clef treble \key aes \major \time 2/4

             <f aes>16 bes <f aes>8 <fes aes> <fes bes>16 <es aes>~

             <es aes> bes' <es, c'> aes bes <es, c'>8 <d aes'>16~

             <d aes'> bes' <d, c'> aes' r <des, bes'>8 es16

             <c aes'>8 <g' des' es> <aes c es aes>

             }

            >>

     \new Staff <<

         \relative c, {

             \clef bass \key aes \major \time 2/4

             <des des'>8 <des des'> <bes bes'> <d d'>

             <es es'> <es' aes c> <es, es'> <e e'>

             <f f'> <f f'> <g g'> <g g'> <aes aes'> <es es'> <aes, aes'> \bar "|."

             }

         >>

    >>

}

0:06

African-based rhythmic patterns such as tresillo and its variants, the habanera rhythm and cinquillo, are heard in the ragtime compositions of Joplin and Turpin. Joplin's "Solace" (1909) is generally considered to be in the habanera genre:[73][74] both of the pianist's hands play in a syncopated fashion, completely abandoning any sense of a march rhythm. Ned Sublette postulates that the tresillo/habanera rhythm "found its way into ragtime and the cakewalk,"[75] whilst Roberts suggests that "the habanera influence may have been part of what freed black music from ragtime's European bass".[76]

Blues

Main article: Blues

African genesis

 {

\override Score.TimeSignature #'stencil = ##f

\relative c' {

  \clef treble \time 6/4

  c4^\markup { "C blues scale" } es f fis g bes c2

} }

  {

\override Score.TimeSignature #'stencil = ##f

\relative c' {

  \clef treble \time 5/4

  c4^\markup { "C minor pentatonic scale" } es f g bes c2

} }

A hexatonic blues scale on C, ascending

Blues is the name given to both a musical form and a music genre,[77] which originated in African-American communities of primarily the Deep South of the United States at the end of the 19th century from their spirituals, work songs, field hollers, shouts and chants and rhymed simple narrative ballads.[78]

The African use of pentatonic scales contributed to the development of blue notes in blues and jazz.[79] As Kubik explains:

Many of the rural blues of the Deep South are stylistically an extension and merger of basically two broad accompanied song-style traditions in the west central Sudanic belt:

A strongly Arabic/Islamic song style, as found for example among the Hausa. It is characterized by melisma, wavy intonation, pitch instabilities within a pentatonic framework, and a declamatory voice.

An ancient west central Sudanic stratum of pentatonic song composition, often associated with simple work rhythms in a regular meter, but with notable off-beat accents.[80]

W. C. Handy: early published blues

W. C. Handy at 19, 1892

W. C. Handy became interested in folk blues of the Deep South while traveling through the Mississippi Delta. In this folk blues form, the singer would improvise freely within a limited melodic range, sounding like a field holler, and the guitar accompaniment was slapped rather than strummed, like a small drum which responded in syncopated accents, functioning as another "voice".[81] Handy and his band members were formally trained African-American musicians who had not grown up with the blues, yet he was able to adapt the blues to a larger band instrument format and arrange them in a popular music form.

Handy wrote about his adopting of the blues:

The primitive southern Negro, as he sang, was sure to bear down on the third and seventh tone of the scale, slurring between major and minor. Whether in the cotton field of the Delta or on the Levee up St. Louis way, it was always the same. Till then, however, I had never heard this slur used by a more sophisticated Negro, or by any white man. I tried to convey this effect ... by introducing flat thirds and sevenths (now called blue notes) into my song, although its prevailing key was major ... , and I carried this device into my melody as well.[82]

The publication of his "Memphis Blues" sheet music in 1912 introduced the 12-bar blues to the world (although Gunther Schuller argues that it is not really a blues, but "more like a cakewalk").[83] This composition, as well as his later "St. Louis Blues" and others, included the habanera rhythm,[84] and would become jazz standards. Handy's music career began in the pre-jazz era and contributed to the codification of jazz through the publication of some of the first jazz sheet music.

New Orleans

Main article: Dixieland

The Bolden Band around 1905

The music of New Orleans had a profound effect on the creation of early jazz. In New Orleans, slaves could practice elements of their culture such as voodoo and playing drums.[85] Many early jazz musicians played in the bars and brothels of the red-light district around Basin Street called Storyville.[86] In addition to dance bands, there were marching bands which played at lavish funerals (later called jazz funerals). The instruments used by marching bands and dance bands became the instruments of jazz: brass, drums, and reeds tuned in the European 12-tone scale. Small bands contained a combination of self-taught and formally educated musicians, many from the funeral procession tradition. These bands traveled in black communities in the deep south. Beginning in 1914, Creole and African-American musicians played in vaudeville shows which carried jazz to cities in the northern and western parts of the U.S.[87] Jazz became international in 1914, when the Creole Band with cornettist Freddie Keppard performed the first ever jazz concert outside the United States, at the Pantages Playhouse Theatre in Winnipeg, Canada.[88]

In New Orleans, a white bandleader named Papa Jack Laine integrated blacks and whites in his marching band. He was known as "the father of white jazz" because of the many top players he employed, such as George Brunies, Sharkey Bonano, and future members of the Original Dixieland Jass Band. During the early 1900s, jazz was mostly performed in African-American and mulatto communities due to segregation laws. Storyville brought jazz to a wider audience through tourists who visited the port city of New Orleans.[89] Many jazz musicians from African-American communities were hired to perform in bars and brothels. These included Buddy Bolden and Jelly Roll Morton in addition to those from other communities, such as Lorenzo Tio and Alcide Nunez. Louis Armstrong started his career in Storyville[90] and found success in Chicago. Storyville was shut down by the U.S. government in 1917.[91]

Syncopation

Jelly Roll Morton, in Los Angeles, California, c. 1917 or 1918

Cornetist Buddy Bolden played in New Orleans from 1895 to 1906. No recordings by him exist. His band is credited with creating the big four: the first syncopated bass drum pattern to deviate from the standard on-the-beat march.[92] As the example below shows, the second half of the big four pattern is the habanera rhythm.

    \new Staff <<

       \relative c' {

           \clef percussion

           \time 4/4  

           \repeat volta 2 { g8 \xNote a' g, \xNote a' g, \xNote a'16. g,32 g8 <g \xNote a'> }

           \repeat volta 2 { r8 \xNote a'\noBeam g, \xNote a' g, \xNote a'16. g,32 g8 <g \xNote a'> }

       }

   >>

0:00

Afro-Creole pianist Jelly Roll Morton began his career in Storyville. Beginning in 1904, he toured with vaudeville shows to southern cities, Chicago, and New York City. In 1905, he composed "Jelly Roll Blues", which became the first jazz arrangement in print when it was published in 1915. It introduced more musicians to the New Orleans style.[93]

Morton considered the tresillo/habanera, which he called the Spanish tinge, an essential ingredient of jazz.[94] "Now in one of my earliest tunes, "New Orleans Blues," you can notice the Spanish tinge. In fact, if you can't manage to put tinges of Spanish in your tunes, you will never be able to get the right seasoning, I call it, for jazz."[67]

An excerpt of "New Orleans Blues" is shown below. In the excerpt, the left hand plays the tresillo rhythm, while the right hand plays variations on cinquillo.

    {

      \new PianoStaff <<

        \new Staff <<

            \relative c'' {

                \clef treble \key bes \major \time 2/2

                f8 <f, f'> <g g'> <f~ cis'> <f d'> <f f'> <g d' g>4

                r8 <f f'> <g g'> <f~ cis'> <f d'> <f f'> <g d' g>4

                r8 <f d' f> <g d' g> <f~ cis'> <f d'> <f d' f> <g d' g> <f d' f>

                }

            >>

        \new Staff <<

            \relative c {

                \clef bass \key bes \major \time 2/2

                <bes bes'>4. <f' d'>8~ <f d'>4 <f, f'>4

                <bes f' bes>4. <f' d'>8~ <f d'>4 <f, f'>4

                <bes f' bes>4. <f' d'>8~ <f d'>4 <f, f'>4

                }

            >>

    >> }

0:07

Morton was a crucial innovator in the evolution from the early jazz form known as ragtime to jazz piano, and could perform pieces in either style; in 1938, Morton made a series of recordings for the Library of Congress in which he demonstrated the difference between the two styles. Morton's solos, however, were still close to ragtime, and were not merely improvisations over chord changes as in later jazz, but his use of the blues was of equal importance.

Swing in the early 20th century

\new RhythmicStaff {

   \clef percussion

   \time 4/4

   \repeat volta 2 { c8^\markup { "Even subdivisions" } c16 c c8 c16 c c8 c16 c c8 c16 c }

}

0:00

 

\new RhythmicStaff {

   \clef percussion

   \time 4/4

   \repeat volta 2 { c8[^\markup { "Swung correlative" } \tuplet 3/2 { c16 r c] }  c8[ \tuplet 3/2 { c16 r c] }  c8[ \tuplet 3/2 { c16 r c] }  c8[ \tuplet 3/2 { c16 r c] } }

}

0:00

Morton loosened ragtime's rigid rhythmic feeling, decreasing its embellishments and employing a swing feeling.[95] Swing is the most important and enduring African-based rhythmic technique used in jazz. An oft quoted definition of swing by Louis Armstrong is: "if you don't feel it, you'll never know it."[96] The New Harvard Dictionary of Music states that swing is: "An intangible rhythmic momentum in jazz...Swing defies analysis; claims to its presence may inspire arguments." The dictionary does nonetheless provide the useful description of triple subdivisions of the beat contrasted with duple subdivisions:[97] swing superimposes six subdivisions of the beat over a basic pulse structure or four subdivisions. This aspect of swing is far more prevalent in African-American music than in Afro-Caribbean music. One aspect of swing, which is heard in more rhythmically complex Diaspora musics, places strokes in-between the triple and duple-pulse "grids".[98]

New Orleans brass bands are a lasting influence, contributing horn players to the world of professional jazz with the distinct sound of the city whilst helping black children escape poverty. The leader of New Orleans' Camelia Brass Band, D'Jalma Ganier, taught Louis Armstrong to play trumpet; Armstrong would then popularize the New Orleans style of trumpet playing, and then expand it. Like Jelly Roll Morton, Armstrong is also credited with the abandonment of ragtime's stiffness in favor of swung notes. Armstrong, perhaps more than any other musician, codified the rhythmic technique of swing in jazz and broadened the jazz solo vocabulary.[99]

The Original Dixieland Jass Band made the music's first recordings early in 1917, and their "Livery Stable Blues" became the earliest released jazz record.[100][101][102][103][104][105][106] That year, numerous other bands made recordings featuring "jazz" in the title or band name, but most were ragtime or novelty records rather than jazz. In February 1918 during World War I, James Reese Europe's "Hellfighters" infantry band took ragtime to Europe,[107][108] then on their return recorded Dixieland standards including "Darktown Strutters' Ball".[109]

Other regions

In the northeastern United States, a "hot" style of playing ragtime had developed, notably James Reese Europe's symphonic Clef Club orchestra in New York City, which played a benefit concert at Carnegie Hall in 1912.[109][110] The Baltimore rag style of Eubie Blake influenced James P. Johnson's development of stride piano playing, in which the right hand plays the melody, while the left hand provides the rhythm and bassline.[111]

In Ohio and elsewhere in the mid-west the major influence was ragtime, until about 1919. Around 1912, when the four-string banjo and saxophone came in, musicians began to improvise the melody line, but the harmony and rhythm remained unchanged. A contemporary account states that blues could only be heard in jazz in the gut-bucket cabarets, which were generally looked down upon by the Black middle-class.[112]

The Jazz Age

Main article: Jazz Age

The King & Carter Jazzing Orchestra photographed in Houston, Texas, January 1921

From 1920 to 1933, Prohibition in the United States banned the sale of alcoholic drinks, resulting in illicit speakeasies which became lively venues of the "Jazz Age", hosting popular music, dance songs, novelty songs, and show tunes. Jazz began to get a reputation as immoral, and many members of the older generations saw it as a threat to the old cultural values by promoting the decadent values of the Roaring 20s. Henry van Dyke of Princeton University wrote, "... it is not music at all. It's merely an irritation of the nerves of hearing, a sensual teasing of the strings of physical passion."[113] The New York Times reported that Siberian villagers used jazz to scare away bears, but the villagers had used pots and pans; another story claimed that the fatal heart attack of a celebrated conductor was caused by jazz.[113]

Jazz Me Blues

2:59

The Original Dixieland Jass Band performing "Jazz Me Blues", an example of a jazz piece from 1921

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In 1919, Kid Ory's Original Creole Jazz Band of musicians from New Orleans began playing in San Francisco and Los Angeles, where in 1922 they became the first black jazz band of New Orleans origin to make recordings.[114][115] During the same year, Bessie Smith made her first recordings.[116] Chicago was developing "Hot Jazz", and King Oliver joined Bill Johnson. Bix Beiderbecke formed The Wolverines in 1924.

Despite its Southern black origins, there was a larger market for jazzy dance music played by white orchestras. In 1918, Paul Whiteman and his orchestra became a hit in San Francisco. He signed a contract with Victor and became the top bandleader of the 1920s, giving hot jazz a white component, hiring white musicians such as Bix Beiderbecke, Jimmy Dorsey, Tommy Dorsey, Frankie Trumbauer, and Joe Venuti. In 1924, Whiteman commissioned George Gershwin's Rhapsody in Blue, which was premiered by his orchestra. Jazz began to be recognized as a notable musical form. Olin Downes, reviewing the concert in The New York Times, wrote, "This composition shows extraordinary talent, as it shows a young composer with aims that go far beyond those of his ilk, struggling with a form of which he is far from being master. ... In spite of all this, he has expressed himself in a significant and, on the whole, highly original form. ... His first theme ... is no mere dance-tune ... it is an idea, or several ideas, correlated and combined in varying and contrasting rhythms that immediately intrigue the listener."[117]

After Whiteman's band successfully toured Europe, huge hot jazz orchestras in theater pits caught on with other whites, including Fred Waring, Jean Goldkette, and Nathaniel Shilkret. According to Mario Dunkel, Whiteman's success was based on a "rhetoric of domestication" according to which he had elevated and rendered valuable (read "white") a previously inchoate (read "black") kind of music.[118]

Louis Armstrong began his career in New Orleans and became one of jazz's most recognizable performers.

Whiteman's success caused black artists to follow suit, including Earl Hines (who opened in The Grand Terrace Cafe in Chicago in 1928), Duke Ellington (who opened at the Cotton Club in Harlem in 1927), Lionel Hampton, Fletcher Henderson, Claude Hopkins, and Don Redman, with Henderson and Redman developing the "talking to one another" formula for "hot" swing music.[119]

In 1924, Louis Armstrong joined the Fletcher Henderson dance band for a year, as featured soloist. The original New Orleans style was polyphonic, with theme variation and simultaneous collective improvisation. Armstrong was a master of his hometown style, but by the time he joined Henderson's band, he was already a trailblazer in a new phase of jazz, with its emphasis on arrangements and soloists. Armstrong's solos went well beyond the theme-improvisation concept and extemporized on chords, rather than melodies. According to Schuller, by comparison, the solos by Armstrong's bandmates (including a young Coleman Hawkins), sounded "stiff, stodgy", with "jerky rhythms and a grey undistinguished tone quality".[120] The following example shows a short excerpt of the straight melody of "Mandy, Make Up Your Mind" by George W. Meyer and Arthur Johnston (top), compared with Armstrong's solo improvisations (below) (recorded 1924).[121] Armstrong's solos were a significant factor in making jazz a true 20th-century language. After leaving Henderson's group, Armstrong formed his Hot Five band, where he popularized scat singing.[122]

Swing in the 1920s and 1930s

Main articles: Swing music and 1930s in jazz

Benny Goodman (1943)

The 1930s belonged to popular swing big bands, in which some virtuoso soloists became as famous as the band leaders. Key figures in developing the "big" jazz band included bandleaders and arrangers Count Basie, Cab Calloway, Jimmy and Tommy Dorsey, Duke Ellington, Benny Goodman, Fletcher Henderson, Earl Hines, Harry James, Jimmie Lunceford, Glenn Miller and Artie Shaw. Although it was a collective sound, swing also offered individual musicians a chance to "solo" and improvise melodic, thematic solos which could at times be complex "important" music.

Over time, social strictures regarding racial segregation began to relax in America: white bandleaders began to recruit black musicians and black bandleaders white ones. In the mid-1930s, Benny Goodman hired pianist Teddy Wilson, vibraphonist Lionel Hampton and guitarist Charlie Christian to join small groups. In the 1930s, Kansas City Jazz as exemplified by tenor saxophonist Lester Young marked the transition from big bands to the bebop influence of the 1940s. An early 1940s style known as "jumping the blues" or jump blues used small combos, uptempo music and blues chord progressions, drawing on boogie-woogie from the 1930s.

The influence of Duke Ellington

Duke Ellington at the Hurricane Club (1943)

While swing was reaching the height of its popularity, Duke Ellington spent the late 1920s and 1930s developing an innovative musical idiom for his orchestra. Abandoning the conventions of swing, he experimented with orchestral sounds, harmony, and musical form with complex compositions that still translated well for popular audiences; some of his tunes became hits, and his own popularity spanned from the United States to Europe.[123]

Ellington called his music American Music, rather than jazz, and liked to describe those who impressed him as "beyond category".[124] These included many musicians from his orchestra, some of whom are considered among the best in jazz in their own right, but it was Ellington who melded them into one of the most popular jazz orchestras in the history of jazz. He often composed for the style and skills of these individuals, such as "Jeep's Blues" for Johnny Hodges, "Concerto for Cootie" for Cootie Williams (which later became "Do Nothing Till You Hear from Me" with Bob Russell's lyrics), and "The Mooche" for Tricky Sam Nanton and Bubber Miley. He also recorded compositions written by his bandsmen, such as Juan Tizol's "Caravan" and "Perdido", which brought the "Spanish Tinge" to big-band jazz. Several members of the orchestra remained with him for several decades. The band reached a creative peak in the early 1940s, when Ellington and a small hand-picked group of his composers and arrangers wrote for an orchestra of distinctive voices who displayed tremendous creativity.[125]

Beginnings of European jazz

As only a limited number of American jazz records were released in Europe, European jazz traces many of its roots to American artists such as James Reese Europe, Paul Whiteman, and Lonnie Johnson, who visited Europe during and after World War I. It was their live performances which inspired European audiences' interest in jazz, as well as the interest in all things American (and therefore exotic) which accompanied the economic and political woes of Europe during this time.[126] The beginnings of a distinct European style of jazz began to emerge in this interwar period.

British jazz began with a tour by the Original Dixieland Jazz Band in 1919. In 1926, Fred Elizalde and His Cambridge Undergraduates began broadcasting on the BBC. Thereafter jazz became an important element in many leading dance orchestras, and jazz instrumentalists became numerous.[127]

This style entered full swing in France with the Quintette du Hot Club de France, which began in 1934. Much of this French jazz was a combination of African-American jazz and the symphonic styles in which French musicians were well-trained; in this, it is easy to see the inspiration taken from Paul Whiteman since his style was also a fusion of the two.[128] Belgian guitarist Django Reinhardt popularized gypsy jazz, a mix of 1930s American swing, French dance hall "musette", and Eastern European folk with a languid, seductive feel; the main instruments were steel stringed guitar, violin, and double bass. Solos pass from one player to another as guitar and bass form the rhythm section. Some researchers believe Eddie Lang and Joe Venuti pioneered the guitar-violin partnership characteristic of the genre,[129] which was brought to France after they had been heard live or on Okeh Records in the late 1920s.[130]

Post-war jazz

See also: 1940s in jazz, 1950s in jazz, 1960s in jazz, 1970s in jazz, and album era

The "classic quintet": Charlie Parker, Tommy Potter, Miles Davis, Dizzy Gillespie, and Max Roach performing at Three Deuces in New York City. Photograph by William P. Gottlieb (August 1947), Library of Congress.

The outbreak of World War II marked a turning point for jazz. The swing-era jazz of the previous decade had challenged other popular music as being representative of the nation's culture, with big bands reaching the height of the style's success by the early 1940s; swing acts and big bands traveled with U.S. military overseas to Europe, where it also became popular.[131] Stateside, however, the war presented difficulties for the big-band format: conscription shortened the number of musicians available; the military's need for shellac (commonly used for pressing gramophone records) limited record production; a shortage of rubber (also due to the war effort) discouraged bands from touring via road travel; and a demand by the musicians' union for a commercial recording ban limited music distribution between 1942 and 1944.[132]

Many of the big bands who were deprived of experienced musicians because of the war effort began to enlist young players who were below the age for conscription, as was the case with saxophonist Stan Getz's entry in a band as a teenager.[133] This coincided with a nationwide resurgence in the Dixieland style of pre-swing jazz; performers such as clarinetist George Lewis, cornetist Bill Davison, and trombonist Turk Murphy were hailed by conservative jazz critics as more authentic than the big bands.[132] Elsewhere, with the limitations on recording, small groups of young musicians developed a more uptempo, improvisational style of jazz,[131] collaborating and experimenting with new ideas for melodic development, rhythmic language, and harmonic substitution, during informal, late-night jam sessions hosted in small clubs and apartments. Key figures in this development were largely based in New York and included pianists Thelonious Monk and Bud Powell, drummers Max Roach and Kenny Clarke, saxophonist Charlie Parker, and trumpeter Dizzy Gillespie.[132] This musical development became known as bebop.[131]

Bebop and subsequent post-war jazz developments featured a wider set of notes, played in more complex patterns and at faster tempos than previous jazz.[133] According to Clive James, bebop was "the post-war musical development which tried to ensure that jazz would no longer be the spontaneous sound of joy ... Students of race relations in America are generally agreed that the exponents of post-war jazz were determined, with good reason, to present themselves as challenging artists rather than tame entertainers."[134] The end of the war marked "a revival of the spirit of experimentation and musical pluralism under which it had been conceived", along with "the beginning of a decline in the popularity of jazz music in America", according to American academic Michael H. Burchett.[131]

With the rise of bebop and the end of the swing era after the war, jazz lost its cachet as pop music. Vocalists of the famous big bands moved on to being marketed and performing as solo pop singers; these included Frank Sinatra, Peggy Lee, Dick Haymes, and Doris Day.[133] Older musicians who still performed their pre-war jazz, such as Armstrong and Ellington, were gradually viewed in the mainstream as passé. Other younger performers, such as singer Big Joe Turner and saxophonist Louis Jordan, who were discouraged by bebop's increasing complexity, pursued more lucrative endeavors in rhythm and blues, jump blues, and eventually rock and roll.[131] Some, including Gillespie, composed intricate yet danceable pieces for bebop musicians in an effort to make them more accessible, but bebop largely remained on the fringes of American audiences' purview. "The new direction of postwar jazz drew a wealth of critical acclaim, but it steadily declined in popularity as it developed a reputation as an academic genre that was largely inaccessible to mainstream audiences", Burchett said. "The quest to make jazz more relevant to popular audiences, while retaining its artistic integrity, is a constant and prevalent theme in the history of postwar jazz."[131] During its swing period, jazz had been an uncomplicated musical scene; according to Paul Trynka, this changed in the post-war years:

Suddenly jazz was no longer straightforward. There was bebop and its variants, there was the last gasp of swing, there were strange new brews like the progressive jazz of Stan Kenton, and there was a completely new phenomenon called revivalism – the rediscovery of jazz from the past, either on old records or performed live by aging players brought out of retirement. From now on it was no good saying that you liked jazz, you had to specify what kind of jazz. And that is the way it has been ever since, only more so. Today, the word 'jazz' is virtually meaningless without further definition.[133]

Bebop

Main article: Bebop

In the early 1940s, bebop-style performers began to shift jazz from danceable popular music toward a more challenging "musician's music". The most influential bebop musicians included saxophonist Charlie Parker, pianists Bud Powell and Thelonious Monk, trumpeters Dizzy Gillespie and Clifford Brown, and drummer Max Roach. Divorcing itself from dance music, bebop established itself more as an art form, thus lessening its potential popular and commercial appeal.

Composer Gunther Schuller wrote: "In 1943 I heard the great Earl Hines band which had Bird in it and all those other great musicians. They were playing all the flatted fifth chords and all the modern harmonies and substitutions and Dizzy Gillespie runs in the trumpet section work. Two years later I read that that was 'bop' and the beginning of modern jazz ... but the band never made recordings."[135]

Dizzy Gillespie wrote: "People talk about the Hines band being 'the incubator of bop' and the leading exponents of that music ended up in the Hines band. But people also have the erroneous impression that the music was new. It was not. The music evolved from what went before. It was the same basic music. The difference was in how you got from here to here to here...naturally each age has got its own shit."[136]

Since bebop was meant to be listened to, not danced to, it could use faster tempos. Drumming shifted to a more elusive and explosive style, in which the ride cymbal was used to keep time while the snare and bass drum were used for accents. This led to a highly syncopated music with a linear rhythmic complexity.[137]

Bebop musicians employed several harmonic devices which were not previously typical in jazz, engaging in a more abstracted form of chord-based improvisation. Bebop scales are traditional scales with an added chromatic passing note;[138] bebop also uses "passing" chords, substitute chords, and altered chords. New forms of chromaticism and dissonance were introduced into jazz, and the dissonant tritone (or "flatted fifth") interval became the "most important interval of bebop"[139] Chord progressions for bebop tunes were often taken directly from popular swing-era tunes and reused with a new and more complex melody and/or reharmonized with more complex chord progressions to form new compositions, a practice which was already well-established in earlier jazz, but came to be central to the bebop style. Bebop made use of several relatively common chord progressions, such as blues (at base, I–IV–V, but often infused with ii–V motion) and "rhythm changes" (I–VI–ii–V) – the chords to the 1930s pop standard "I Got Rhythm". Late bop also moved towards extended forms that represented a departure from pop and show tunes.

The harmonic development in bebop is often traced back to a moment experienced by Charlie Parker while performing "Cherokee" at Clark Monroe's Uptown House, New York, in early 1942. "I'd been getting bored with the stereotyped changes that were being used...and I kept thinking there's bound to be something else. I could hear it sometimes. I couldn't play it...I was working over 'Cherokee,' and, as I did, I found that by using the higher intervals of a chord as a melody line and backing them with appropriately related changes, I could play the thing I'd been hearing. It came alive."[140] Gerhard Kubik postulates that harmonic development in bebop sprang from blues and African-related tonal sensibilities rather than 20th-century Western classical music. "Auditory inclinations were the African legacy in [Parker's] life, reconfirmed by the experience of the blues tonal system, a sound world at odds with the Western diatonic chord categories. Bebop musicians eliminated Western-style functional harmony in their music while retaining the strong central tonality of the blues as a basis for drawing upon various African matrices."[140]

Samuel Floyd states that blues was both the bedrock and propelling force of bebop, bringing about a new harmonic conception using extended chord structures that led to unprecedented harmonic and melodic variety, a developed and even more highly syncopated, linear rhythmic complexity and a melodic angularity in which the blue note of the fifth degree was established as an important melodic-harmonic device; and reestablishment of the blues as the primary organizing and functional principle.[137] Kubik wrote:

While for an outside observer, the harmonic innovations in bebop would appear to be inspired by experiences in Western "serious" music, from Claude Debussy to Arnold Schoenberg, such a scheme cannot be sustained by the evidence from a cognitive approach. Claude Debussy did have some influence on jazz, for example, on Bix Beiderbecke's piano playing. And it is also true that Duke Ellington adopted and reinterpreted some harmonic devices in European contemporary music. West Coast jazz would run into such debts as would several forms of cool jazz, but bebop has hardly any such debts in the sense of direct borrowings. On the contrary, ideologically, bebop was a strong statement of rejection of any kind of eclecticism, propelled by a desire to activate something deeply buried in self. Bebop then revived tonal-harmonic ideas transmitted through the blues and reconstructed and expanded others in a basically non-Western harmonic approach. The ultimate significance of all this is that the experiments in jazz during the 1940s brought back to African-American music several structural principles and techniques rooted in African traditions.[141]

These divergences from the jazz mainstream of the time met a divided, sometimes hostile response among fans and musicians, especially swing players who bristled at the new harmonic sounds. To hostile critics, bebop seemed filled with "racing, nervous phrases".[142] But despite the friction, by the 1950s bebop had become an accepted part of the jazz vocabulary.

Afro-Cuban jazz (cu-bop)

Main article: Afro-Cuban jazz

Machito (maracas) and his sister Graciella Grillo (claves)

Machito and Mario Bauza

The general consensus among musicians and musicologists is that the first original jazz piece to be overtly based in clave was "Tanga" (1943), composed by Cuban-born Mario Bauza and recorded by Machito and his Afro-Cubans in New York City. "Tanga" began as a spontaneous descarga (Cuban jam session), with jazz solos superimposed on top.[143]

This was the birth of Afro-Cuban jazz. The use of clave brought the African timeline, or key pattern, into jazz. Music organized around key patterns convey a two-celled (binary) structure, which is a complex level of African cross-rhythm.[144] Within the context of jazz, however, harmony is the primary referent, not rhythm. The harmonic progression can begin on either side of clave, and the harmonic "one" is always understood to be "one". If the progression begins on the "three-side" of clave, it is said to be in 3–2 clave (shown below). If the progression begins on the "two-side", it is in 2–3 clave.[145]

\new RhythmicStaff {

   \clef percussion

   \time 4/4

   \repeat volta 2 { c8. c16 r8[ c] r[ c] c4 }

}

0:08

Dizzy Gillespie and Chano Pozo

Dizzy Gillespie, 1955

Mario Bauzá introduced bebop innovator Dizzy Gillespie to Cuban conga drummer and composer Chano Pozo. Gillespie and Pozo's brief collaboration produced some of the most enduring Afro-Cuban jazz standards. "Manteca" (1947) is the first jazz standard to be rhythmically based on clave. According to Gillespie, Pozo composed the layered, contrapuntal guajeos (Afro-Cuban ostinatos) of the A section and the introduction, while Gillespie wrote the bridge. Gillespie recounted: "If I'd let it go like [Chano] wanted it, it would have been strictly Afro-Cuban all the way. There wouldn't have been a bridge. I thought I was writing an eight-bar bridge, but ... I had to keep going and ended up writing a sixteen-bar bridge."[146] The bridge gave "Manteca" a typical jazz harmonic structure, setting the piece apart from Bauza's modal "Tanga" of a few years earlier.

Gillespie's collaboration with Pozo brought specific African-based rhythms into bebop. While pushing the boundaries of harmonic improvisation, cu-bop also drew from African rhythm. Jazz arrangements with a Latin A section and a swung B section, with all choruses swung during solos, became common practice with many Latin tunes of the jazz standard repertoire. This approach can be heard on pre-1980 recordings of "Manteca", "A Night in Tunisia", "Tin Tin Deo", and "On Green Dolphin Street".

African cross-rhythm

Mongo Santamaria (1969)

Cuban percussionist Mongo Santamaria first recorded his composition "Afro Blue" in 1959.[147] "Afro Blue" was the first jazz standard built upon a typical African three-against-two (3:2) cross-rhythm, or hemiola.[148] The piece begins with the bass repeatedly playing 6 cross-beats per each measure of 12

8, or 6 cross-beats per 4 main beats—6:4 (two cells of 3:2).

The following example shows the original ostinato "Afro Blue" bass line. The cross noteheads indicate the main beats (not bass notes).

    \new Staff <<

       \new voice \relative c {

           \set Staff.midiInstrument = #"acoustic bass"

           \set Score.tempoHideNote = ##t \tempo 4 = 105

           \time 12/8

           \clef bass       

           \stemUp \repeat volta 2 { d4 a'8~ a d4 d,4 a'8~ a d4 }

       }

       \new voice \relative c {

           \override NoteHead.style = #'cross

           \stemDown \repeat volta 2 { g4. g g g }

       }

   >>

When John Coltrane covered "Afro Blue" in 1963, he inverted the metric hierarchy, interpreting the tune as a 3

4 jazz waltz with duple cross-beats superimposed (2:3). Originally a B♭ pentatonic blues, Coltrane expanded the harmonic structure of "Afro Blue".

Perhaps the most respected Afro-cuban jazz combo of the late 1950s was vibraphonist Cal Tjader's band. Tjader had Mongo Santamaria, Armando Peraza, and Willie Bobo on his early recording dates.

Dixieland revival

In the late 1940s, there was a revival of Dixieland, harking back to the contrapuntal New Orleans style. This was driven in large part by record company reissues of jazz classics by the Oliver, Morton, and Armstrong bands of the 1930s. There were two types of musicians involved in the revival: the first group was made up of those who had begun their careers playing in the traditional style and were returning to it (or continuing what they had been playing all along), such as Bob Crosby's Bobcats, Max Kaminsky, Eddie Condon, and Wild Bill Davison.[149] Most of these players were originally Midwesterners, although there were a small number of New Orleans musicians involved. The second group of revivalists consisted of younger musicians, such as those in the Lu Watters band, Conrad Janis, and Ward Kimball and his Firehouse Five Plus Two Jazz Band. By the late 1940s, Louis Armstrong's Allstars band became a leading ensemble. Through the 1950s and 1960s, Dixieland was one of the most commercially popular jazz styles in the US, Europe, and Japan, although critics paid little attention to it.[149]

Hard bop

Main article: Hard bop

Art Blakey (1973)

Hard bop is an extension of bebop (or "bop") music that incorporates influences from blues, rhythm and blues, and gospel, especially in saxophone and piano playing. Hard bop was developed in the mid-1950s, coalescing in 1953 and 1954; it developed partly in response to the vogue for cool jazz in the early 1950s and paralleled the rise of rhythm and blues. It has been described as "funky" and can be considered a relative of soul jazz.[150] Some elements of the genre were simplified from their bebop roots.[151]

Miles Davis' 1954 performance of "Walkin'" at the first Newport Jazz Festival introduced the style to the jazz world.[152] Further leaders of hard bop's development included the Clifford Brown/Max Roach Quintet, Art Blakey's Jazz Messengers, the Horace Silver Quintet, and trumpeters Lee Morgan and Freddie Hubbard. The late 1950s to early 1960s saw hard boppers form their own bands as a new generation of blues- and bebop-influenced musicians entered the jazz world, from pianists Wynton Kelly and Tommy Flanagan[153] to saxophonists Joe Henderson and Hank Mobley. Coltrane, Johnny Griffin, Mobley, and Morgan all participated on the album A Blowin' Session (1957), considered by Al Campbell to have been one of the high points of the hard bop era.[154]

Hard bop was prevalent within jazz for about a decade spanning from 1955 to 1965,[153] but has remained highly influential on mainstream[151] or "straight-ahead" jazz. It went into decline in the late 1960s through the 1970s due to the emergence of other styles such as jazz fusion, but again became influential following the Young Lions Movement and the emergence of neo-bop.[151]

Modal jazz

Main article: Modal jazz

Modal jazz is a development which began in the later 1950s which takes the mode, or musical scale, as the basis of musical structure and improvisation. Previously, a solo was meant to fit into a given chord progression, but with modal jazz, the soloist creates a melody using one (or a small number of) modes. The emphasis is thus shifted from harmony to melody:[155] "Historically, this caused a seismic shift among jazz musicians, away from thinking vertically (the chord), and towards a more horizontal approach (the scale)",[156] explained pianist Mark Levine.

The modal theory stems from a work by George Russell. Miles Davis introduced the concept to the greater jazz world with Kind of Blue (1959), an exploration of the possibilities of modal jazz which would become the best selling jazz album of all time. In contrast to Davis' earlier work with hard bop and its complex chord progression and improvisation, Kind of Blue was composed as a series of modal sketches in which the musicians were given scales that defined the parameters of their improvisation and style.[157]

"I didn't write out the music for Kind of Blue, but brought in sketches for what everybody was supposed to play because I wanted a lot of spontaneity,"[158] recalled Davis. The track "So What" has only two chords: D-7 and E♭-7.[159]

Other innovators in this style include Jackie McLean,[160] and two of the musicians who had also played on Kind of Blue: John Coltrane and Bill Evans.

Free jazz

Main article: Free jazz

John Coltrane, 1963

Free jazz, and the related form of avant-garde jazz, broke through into an open space of "free tonality" in which meter, beat, and formal symmetry all disappeared, and a range of world music from India, Africa, and Arabia were melded into an intense, even religiously ecstatic or orgiastic style of playing.[161] While loosely inspired by bebop, free jazz tunes gave players much more latitude; the loose harmony and tempo was deemed controversial when this approach was first developed. The bassist Charles Mingus is also frequently associated with the avant-garde in jazz, although his compositions draw from myriad styles and genres.

The first major stirrings came in the 1950s with the early work of Ornette Coleman (whose 1960 album Free Jazz: A Collective Improvisation coined the term) and Cecil Taylor. In the 1960s, exponents included Albert Ayler, Gato Barbieri, Carla Bley, Don Cherry, Larry Coryell, John Coltrane, Bill Dixon, Jimmy Giuffre, Steve Lacy, Michael Mantler, Sun Ra, Roswell Rudd, Pharoah Sanders, and John Tchicai. In developing his late style, Coltrane was especially influenced by the dissonance of Ayler's trio with bassist Gary Peacock and drummer Sunny Murray, a rhythm section honed with Cecil Taylor as leader. In November 1961, Coltrane played a gig at the Village Vanguard, which resulted in the classic Chasin' the 'Trane, which DownBeat magazine panned as "anti-jazz". On his 1961 tour of France, he was booed, but persevered, signing with the new Impulse! Records in 1960 and turning it into "the house that Trane built", while championing many younger free jazz musicians, notably Archie Shepp, who often played with trumpeter Bill Dixon, who organized the 4-day "October Revolution in Jazz" in Manhattan in 1964, the first free jazz festival.

A series of recordings with the Classic Quartet in the first half of 1965 show Coltrane's playing becoming increasingly abstract, with greater incorporation of devices like multiphonics, utilization of overtones, and playing in the altissimo register, as well as a mutated return to Coltrane's sheets of sound. In the studio, he all but abandoned his soprano to concentrate on the tenor saxophone. In addition, the quartet responded to the leader by playing with increasing freedom. The group's evolution can be traced through the recordings The John Coltrane Quartet Plays, Living Space and Transition (both June 1965), New Thing at Newport (July 1965), Sun Ship (August 1965), and First Meditations (September 1965).

In June 1965, Coltrane and 10 other musicians recorded Ascension, a 40-minute-long piece without breaks that included adventurous solos by young avant-garde musicians as well as Coltrane, and was controversial primarily for the collective improvisation sections that separated the solos. Dave Liebman later called it "the torch that lit the free jazz thing". After recording with the quartet over the next few months, Coltrane invited Pharoah Sanders to join the band in September 1965. While Coltrane used over-blowing frequently as an emotional exclamation-point, Sanders would opt to overblow his entire solo, resulting in a constant screaming and screeching in the altissimo range of the instrument.

Free jazz in Europe

Peter Brötzmann is a key figure in European free jazz.

Free jazz was played in Europe in part because musicians such as Ayler, Taylor, Steve Lacy, and Eric Dolphy spent extended periods of time there, and European musicians such as Michael Mantler and John Tchicai traveled to the U.S. to experience American music firsthand. European contemporary jazz was shaped by Peter Brötzmann, John Surman, Krzysztof Komeda, Zbigniew Namysłowski, Tomasz Stanko, Lars Gullin, Joe Harriott, Albert Mangelsdorff, Kenny Wheeler, Graham Collier, Michael Garrick and Mike Westbrook. They were eager to develop approaches to music that reflected their heritage.

Since the 1960s, creative centers of jazz in Europe have developed, such as the creative jazz scene in Amsterdam. Following the work of drummer Han Bennink and pianist Misha Mengelberg, musicians started to explore by improvising collectively until a form (melody, rhythm, a famous song) is found Jazz critic Kevin Whitehead documented the free jazz scene in Amsterdam and some of its main exponents such as the ICP (Instant Composers Pool) orchestra in his book New Dutch Swing. Since the 1990s Keith Jarrett has defended free jazz from criticism. British writer Stuart Nicholson has argued European contemporary jazz has an identity different from American jazz and follows a different trajectory.[162]

Latin jazz

Main article: Latin jazz

Latin jazz is jazz that employs Latin American rhythms and is generally understood to have a more specific meaning than simply jazz from Latin America. A more precise term might be Afro-Latin jazz, as the jazz subgenre typically employs rhythms that either have a direct analog in Africa or exhibit an African rhythmic influence beyond what is ordinarily heard in other jazz. The two main categories of Latin jazz are Afro-Cuban jazz and Brazilian jazz.

In the 1960s and 1970s, many jazz musicians had only a basic understanding of Cuban and Brazilian music, and jazz compositions which used Cuban or Brazilian elements were often referred to as "Latin tunes", with no distinction between a Cuban son montuno and a Brazilian bossa nova. Even as late as 2000, in Mark Gridley's Jazz Styles: History and Analysis, a bossa nova bass line is referred to as a "Latin bass figure".[163] It was not uncommon during the 1960s and 1970s to hear a conga playing a Cuban tumbao while the drumset and bass played a Brazilian bossa nova pattern. Many jazz standards such as "Manteca", "On Green Dolphin Street" and "Song for My Father" have a "Latin" A section and a swung B section. Typically, the band would only play an even-eighth "Latin" feel in the A section of the head and swing throughout all of the solos. Latin jazz specialists like Cal Tjader tended to be the exception. For example, on a 1959 live Tjader recording of "A Night in Tunisia", pianist Vince Guaraldi soloed through the entire form over an authentic mambo.[164]

Afro-Cuban jazz renaissance

For most of its history, Afro-Cuban jazz had been a matter of superimposing jazz phrasing over Cuban rhythms. But by the end of the 1970s, a new generation of New York City musicians had emerged who were fluent in both salsa dance music and jazz, leading to a new level of integration of jazz and Cuban rhythms. This era of creativity and vitality is best represented by the Gonzalez brothers Jerry (congas and trumpet) and Andy (bass).[165] During 1974–1976, they were members of one of Eddie Palmieri's most experimental salsa groups: salsa was the medium, but Palmieri was stretching the form in new ways. He incorporated parallel fourths, with McCoy Tyner-type vamps. The innovations of Palmieri, the Gonzalez brothers and others led to an Afro-Cuban jazz renaissance in New York City.

This occurred in parallel with developments in Cuba[166] The first Cuban band of this new wave was Irakere. Their "Chékere-son" (1976) introduced a style of "Cubanized" bebop-flavored horn lines that departed from the more angular guajeo-based lines which were typical of Cuban popular music and Latin jazz up until that time. It was based on Charlie Parker's composition "Billie's Bounce", jumbled together in a way that fused clave and bebop horn lines.[167] In spite of the ambivalence of some band members towards Irakere's Afro-Cuban folkloric / jazz fusion, their experiments forever changed Cuban jazz: their innovations are still heard in the high level of harmonic and rhythmic complexity in Cuban jazz and in the jazzy and complex contemporary form of popular dance music known as timba.

Afro-Brazilian jazz

Naná Vasconcelos playing the Afro-Brazilian Berimbau

Brazilian jazz, such as bossa nova, is derived from samba, with influences from jazz and other 20th-century classical and popular music styles. Bossa is generally moderately paced, with melodies sung in Portuguese or English, whilst the related jazz-samba is an adaptation of street samba into jazz.

The bossa nova style was pioneered by Brazilians João Gilberto and Antônio Carlos Jobim and was made popular by Elizete Cardoso's recording of "Chega de Saudade" on the Canção do Amor Demais LP. Gilberto's initial releases, and the 1959 film Black Orpheus, achieved significant popularity in Latin America; this spread to North America via visiting American jazz musicians. The resulting recordings by Charlie Byrd and Stan Getz cemented bossa nova's popularity and led to a worldwide boom, with 1963's Getz/Gilberto, numerous recordings by famous jazz performers such as Ella Fitzgerald and Frank Sinatra, and the eventual entrenchment of the bossa nova style as a lasting influence in world music.

Brazilian percussionists such as Airto Moreira and Naná Vasconcelos also influenced jazz internationally by introducing Afro-Brazilian folkloric instruments and rhythms into a wide variety of jazz styles, thus attracting a greater audience to them.[168][169][170]

While bossa nova has been labeled as jazz by music critics, namely those from outside of Brazil, it has been rejected by many prominent bossa nova musicians such as Jobim, who once said "Bossa nova is not Brazilian jazz."[171][172]

African-inspired

Randy Weston

Rhythm

The first jazz standard composed by a non-Latino to use an overt African 12

8 cross-rhythm was Wayne Shorter's "Footprints" (1967).[173] On the version recorded on Miles Smiles by Miles Davis, the bass switches to a 4

4 tresillo figure at 2:20. "Footprints" is not, however, a Latin jazz tune: African rhythmic structures are accessed directly by Ron Carter (bass) and Tony Williams (drums) via the rhythmic sensibilities of swing. Throughout the piece, the four beats, whether sounded or not, are maintained as the temporal referent. The following example shows the 12

8 and 4

4 forms of the bass line. The slashed noteheads indicate the main beats (not bass notes), where one ordinarily taps their foot to "keep time".

{

       \relative c, <<

        \new Staff <<

           \new voice {

              \clef bass \time 12/8 \key c \minor

              \set Score.tempoHideNote = ##t \tempo 4 = 100      

              \stemDown \override NoteHead.style = #'cross \repeat volta 2 { es4. es es es }

       }

          \new voice {

              \set Score.tempoHideNote = ##t \tempo 4 = 100     

              \time 12/8

              \stemUp \repeat volta 2 { c'4 g'8~ g c4 es4.~ es4 g,8 } \bar ":|."

       } >>

       \new Staff <<

          \new voice {

              \clef bass \time 12/8 \key c \minor

              \set Staff.timeSignatureFraction = 4/4

              \scaleDurations 3/2 {

                  \set Score.tempoHideNote = ##t \tempo 8 = 100      

                  \stemDown \override NoteHead.style = #'cross \repeat volta 2 { es,4 es es es }

              }

       }

          \new voice \relative c' {

              \time 12/8

              \set Staff.timeSignatureFraction = 4/4

              \scaleDurations 3/2 {

                  \set Score.tempoHideNote = ##t \tempo 4 = 100     

                  \stemUp \repeat volta 2 { c,8. g'16~ g8 c es4~ es8. g,16 } \bar ":|."

              }

       } >>

  >> }

Pentatonic scales

The use of pentatonic scales was another trend associated with Africa. The use of pentatonic scales in Africa probably goes back thousands of years.[174]

McCoy Tyner perfected the use of the pentatonic scale in his solos,[175] and also used parallel fifths and fourths, which are common harmonies in West Africa.[176]

The minor pentatonic scale is often used in blues improvisation, and like a blues scale, a minor pentatonic scale can be played over all of the chords in a blues. The following pentatonic lick was played over blues changes by Joe Henderson on Horace Silver's "African Queen" (1965).[177]

Jazz pianist, theorist, and educator Mark Levine refers to the scale generated by beginning on the fifth step of a pentatonic scale as the V pentatonic scale.[178]

C pentatonic scale beginning on the I (C pentatonic), IV (F pentatonic), and V (G pentatonic) steps of the scale.[clarification needed]

Levine points out that the V pentatonic scale works for all three chords of the standard II–V–I jazz progression.[179] This is a very common progression, used in pieces such as Miles Davis' "Tune Up". The following example shows the V pentatonic scale over a II–V–I progression.[180]

V pentatonic scale over II–V–I chord progression

Accordingly, John Coltrane's "Giant Steps" (1960), with its 26 chords per 16 bars, can be played using only three pentatonic scales. Coltrane studied Nicolas Slonimsky's Thesaurus of Scales and Melodic Patterns, which contains material that is virtually identical to portions of "Giant Steps".[181] The harmonic complexity of "Giant Steps" is on the level of the most advanced 20th-century art music. Superimposing the pentatonic scale over "Giant Steps" is not merely a matter of harmonic simplification, but also a sort of "Africanizing" of the piece, which provides an alternate approach for soloing. Mark Levine observes that when mixed in with more conventional "playing the changes", pentatonic scales provide "structure and a feeling of increased space".[182]

Sacred and liturgical jazz

Main article: Sacred jazz

As noted above, jazz has incorporated from its inception aspects of African-American sacred music including spirituals and hymns. Secular jazz musicians often performed renditions of spirituals and hymns as part of their repertoire or isolated compositions such as "Come Sunday", part of "Black and Beige Suite" by Duke Ellington. Later many other jazz artists borrowed from black gospel music. However, it was only after World War II that a few jazz musicians began to compose and perform extended works intended for religious settings and/or as religious expression. Since the 1950s, sacred and liturgical music has been performed and recorded by many prominent jazz composers and musicians.[183] The "Abyssinian Mass" by Wynton Marsalis (Blueengine Records, 2016) is a recent example.

Relatively little has been written about sacred and liturgical jazz. In a 2013 doctoral dissertation, Angelo Versace examined the development of sacred jazz in the 1950s using disciplines of musicology and history. He noted that the traditions of black gospel music and jazz were combined in the 1950s to produce a new genre, "sacred jazz".[184] Versace maintained that the religious intent separates sacred from secular jazz. Most prominent in initiating the sacred jazz movement were pianist and composer Mary Lou Williams, known for her jazz masses in the 1950s and Duke Ellington. Prior to his death in 1974 in response to contacts from Grace Cathedral in San Francisco, Duke Ellington wrote three Sacred Concerts: 1965 – A Concert of Sacred Music; 1968 – Second Sacred Concert; 1973 – Third Sacred Concert.

The most prominent form of sacred and liturgical jazz is the jazz mass. Although most often performed in a concert setting rather than church worship setting, this form has many examples. An eminent example of composers of the jazz mass was Mary Lou Williams. Williams converted to Catholicism in 1957, and proceeded to compose three masses in the jazz idiom.[185] One was composed in 1968 to honor the recently assassinated Martin Luther King Jr. and the third was commissioned by a pontifical commission. It was performed once in 1975 in St Patrick's Cathedral in New York City. However the Catholic Church has not embraced jazz as appropriate for worship. In 1966 Joe Masters recorded "Jazz Mass" for Columbia Records. A jazz ensemble was joined by soloists and choir using the English text of the Roman Catholic Mass.[186] Other examples include "Jazz Mass in Concert" by Lalo Schiffrin (Aleph Records, 1998, UPC 0651702632725) and "Jazz Mass" by Vince Guaraldi (Fantasy Records, 1965). In England, classical composer Will Todd recorded his "Jazz Missa Brevis" with a jazz ensemble, soloists and the St Martin's Voices on a 2018 Signum Records release, "Passion Music/Jazz Missa Brevis" also released as "Mass in Blue", and jazz organist James Taylor composed "The Rochester Mass" (Cherry Red Records, 2015).[187] In 2013, Versace put forth bassist Ike Sturm and New York composer Deanna Witkowski as contemporary exemplars of sacred and liturgical jazz.[184]

Jazz fusion

Main article: Jazz fusion

Fusion trumpeter Miles Davis in 1989

In the late 1960s and early 1970s, the hybrid form of jazz-rock fusion was developed by combining jazz improvisation with rock rhythms, electric instruments and the highly amplified stage sound of rock musicians such as Jimi Hendrix and Frank Zappa. Jazz fusion often uses mixed meters, odd time signatures, syncopation, complex chords, and harmonies.

According to AllMusic:

... until around 1967, the worlds of jazz and rock were nearly completely separate. [However, ...] as rock became more creative and its musicianship improved, and as some in the jazz world became bored with hard bop and did not want to play strictly avant-garde music, the two different idioms began to trade ideas and occasionally combine forces.[188]

Miles Davis' new directions

In 1969, Davis fully embraced the electric instrument approach to jazz with In a Silent Way, which can be considered his first fusion album. Composed of two side-long suites edited heavily by producer Teo Macero, this quiet, static album would be equally influential to the development of ambient music.

As Davis recalls:

The music I was really listening to in 1968 was James Brown, the great guitar player Jimi Hendrix, and a new group who had just come out with a hit record, "Dance to the Music", Sly and the Family Stone ... I wanted to make it more like rock. When we recorded In a Silent Way I just threw out all the chord sheets and told everyone to play off of that.[189]

Two contributors to In a Silent Way also joined organist Larry Young to create one of the early acclaimed fusion albums: Emergency! (1969) by The Tony Williams Lifetime.

Psychedelic-jazz

Weather Report

Weather Report's self-titled electronic and psychedelic Weather Report debut album caused a sensation in the jazz world on its arrival in 1971, thanks to the pedigree of the group's members (including percussionist Airto Moreira), and their unorthodox approach to music. The album featured a softer sound than would be the case in later years (predominantly using acoustic bass with Shorter exclusively playing soprano saxophone, and with no synthesizers involved), but is still considered a classic of early fusion. It built on the avant-garde experiments which Joe Zawinul and Shorter had pioneered with Miles Davis on Bitches Brew, including an avoidance of head-and-chorus composition in favor of continuous rhythm and movement – but took the music further. To emphasize the group's rejection of standard methodology, the album opened with the inscrutable avant-garde atmospheric piece "Milky Way", which featured by Shorter's extremely muted saxophone inducing vibrations in Zawinul's piano strings while the latter pedaled the instrument. DownBeat described the album as "music beyond category", and awarded it Album of the Year in the magazine's polls that year.

Weather Report's subsequent releases were creative funk-jazz works.[190]

Jazz-rock

Although some jazz purists protested against the blend of jazz and rock, many jazz innovators crossed over from the contemporary hard bop scene into fusion. As well as the electric instruments of rock (such as electric guitar, electric bass, electric piano and synthesizer keyboards), fusion also used the powerful amplification, "fuzz" pedals, wah-wah pedals and other effects that were used by 1970s-era rock bands. Notable performers of jazz fusion included Miles Davis, Eddie Harris, keyboardists Joe Zawinul, Chick Corea, and Herbie Hancock, vibraphonist Gary Burton, drummer Tony Williams (drummer), violinist Jean-Luc Ponty, guitarists Larry Coryell, Al Di Meola, John McLaughlin, Ryo Kawasaki, and Frank Zappa, saxophonist Wayne Shorter and bassists Jaco Pastorius and Stanley Clarke. Jazz fusion was also popular in Japan, where the band Casiopea released more than thirty fusion albums.

According to jazz writer Stuart Nicholson, "just as free jazz appeared on the verge of creating a whole new musical language in the 1960s ... jazz-rock briefly suggested the promise of doing the same" with albums such as Williams' Emergency! (1970) and Davis' Agharta (1975), which Nicholson said "suggested the potential of evolving into something that might eventually define itself as a wholly independent genre quite apart from the sound and conventions of anything that had gone before." This development was stifled by commercialism, Nicholson said, as the genre "mutated into a peculiar species of jazz-inflected pop music that eventually took up residence on FM radio" at the end of the 1970s.[191]

Electronic music

Although jazz-rock fusion reached the height of its popularity in the 1970s, the use of electronic instruments and rock-derived musical elements in jazz continued in the 1990s and 2000s. Musicians using this approach include Pat Metheny, John Abercrombie, John Scofield and the Swedish group e.s.t. Since the beginning of the 1990s, electronic music had significant technical improvements that popularized and created new possibilities for the genre. Jazz elements such as improvisation, rhythmic complexities and harmonic textures were introduced to the genre and consequently had a big impact in new listeners and in some ways kept the versatility of jazz relatable to a newer generation that did not necessarily relate to what the traditionalists call real jazz (bebop, cool and modal jazz).[192] Artists such as Squarepusher, Aphex Twin, Flying Lotus and sub genres like IDM, drum 'n' bass, jungle and techno ended up incorporating a lot of these elements.[193] Squarepusher being cited as one big influence for jazz performers drummer Mark Guiliana and pianist Brad Mehldau, showing the correlations between jazz and electronic music are a two-way street.[194]

Jazz-funk

Main article: Jazz-funk

By the mid-1970s, the sound known as jazz-funk had developed, characterized by a strong back beat (groove), electrified sounds[195] and, often, the presence of electronic analog synthesizers. Jazz-funk also draws influences from traditional African music, Afro-Cuban rhythms and Jamaican reggae, notably Kingston bandleader Sonny Bradshaw. Another feature is the shift of emphasis from improvisation to composition: arrangements, melody and overall writing became important. The integration of funk, soul, and R&B music into jazz resulted in the creation of a genre whose spectrum is wide and ranges from strong jazz improvisation to soul, funk or disco with jazz arrangements, jazz riffs and jazz solos, and sometimes soul vocals.[196]

Early examples are Herbie Hancock's Headhunters band and Miles Davis' On the Corner album, which, in 1972, began Davis' foray into jazz-funk and was, he claimed, an attempt at reconnecting with the young black audience which had largely forsaken jazz for rock and funk. While there is a discernible rock and funk influence in the timbres of the instruments employed, other tonal and rhythmic textures, such as the Indian tambora and tablas and Cuban congas and bongos, create a multi-layered soundscape. The album was a culmination of sorts of the musique concrète approach that Davis and producer Teo Macero had begun to explore in the late 1960s.

Straight-ahead jazz

Main articles: Straight-ahead jazz and 1980s in jazz

Wynton Marsalis

The 1980s saw something of a reaction against the fusion and free jazz that had dominated the 1970s. Trumpeter Wynton Marsalis emerged early in the decade, and strove to create music within what he believed was the tradition, rejecting both fusion and free jazz and creating extensions of the small and large forms initially pioneered by artists such as Louis Armstrong and Duke Ellington, as well as the hard bop of the 1950s. It is debatable whether Marsalis' critical and commercial success was a cause or a symptom of the reaction against Fusion and Free Jazz and the resurgence of interest in the kind of jazz pioneered in the 1960s (particularly modal jazz and post-bop); nonetheless there were many other manifestations of a resurgence of traditionalism, even if fusion and free jazz were by no means abandoned and continued to develop and evolve.

For example, several musicians who had been prominent in the fusion genre during the 1970s began to record acoustic jazz once more, including Chick Corea and Herbie Hancock. Other musicians who had experimented with electronic instruments in the previous decade had abandoned them by the 1980s; for example, Bill Evans, Joe Henderson, and Stan Getz. Even the 1980s music of Miles Davis, although certainly still fusion, adopted a far more accessible and recognizably jazz-oriented approach than his abstract work of the mid-1970s, such as a return to a theme-and-solos approach.

A similar reaction[vague] took place against free jazz. According to Ted Gioia:

the very leaders of the avant garde started to signal a retreat from the core principles of free jazz. Anthony Braxton began recording standards over familiar chord changes. Cecil Taylor played duets in concert with Mary Lou Williams, and let her set out structured harmonies and familiar jazz vocabulary under his blistering keyboard attack. And the next generation of progressive players would be even more accommodating, moving inside and outside the changes without thinking twice. Musicians such as David Murray or Don Pullen may have felt the call of free-form jazz, but they never forgot all the other ways one could play African-American music for fun and profit.[197]

Pianist Keith Jarrett—whose bands of the 1970s had played only original compositions with prominent free jazz elements—established his so-called 'Standards Trio' in 1983, which, although also occasionally exploring collective improvisation, has primarily performed and recorded jazz standards. Chick Corea similarly began exploring jazz standards in the 1980s, having neglected them for the 1970s.

In 1987, the United States House of Representatives and Senate passed a bill proposed by Democratic Representative John Conyers Jr. to define jazz as a unique form of American music, stating "jazz is hereby designated as a rare and valuable national American treasure to which we should devote our attention, support and resources to make certain it is preserved, understood and promulgated." It passed in the House on September 23, 1987, and in the Senate on November 4, 1987.[198]

In 2001, Ken Burns's documentary Jazz premiered on PBS, featuring Wynton Marsalis and other experts reviewing the entire history of American jazz to that time. It received some criticism, however, for its failure to reflect the many distinctive non-American traditions and styles in jazz that had developed, and its limited representation of US developments in the last quarter of the 20th century.

Neo-bop

Main article: Neo-bop

The emergence of young jazz talent beginning to perform in older, established musicians' groups further impacted the resurgence of traditionalism in the jazz community. In the 1970s, the groups of Betty Carter and Art Blakey and the Jazz Messengers retained their conservative jazz approaches in the midst of fusion and jazz-rock, and in addition to difficulty booking their acts, struggled to find younger generations of personnel to authentically play traditional styles such as hard bop and bebop. In the late 1970s, however, a resurgence of younger jazz players in Blakey's band began to occur. This movement included musicians such as Valery Ponomarev and Bobby Watson, Dennis Irwin and James Williams. In the 1980s, in addition to Wynton and Branford Marsalis, the emergence of pianists in the Jazz Messengers such as Donald Brown, Mulgrew Miller, and later, Benny Green, bassists such as Charles Fambrough, Lonnie Plaxico (and later, Peter Washington and Essiet Essiet) horn players such as Bill Pierce, Donald Harrison and later Javon Jackson and Terence Blanchard emerged as talented jazz musicians, all of whom made significant contributions in the 1990s and 2000s.

The young Jazz Messengers' contemporaries, including Roy Hargrove, Marcus Roberts, Wallace Roney and Mark Whitfield were also influenced by Wynton Marsalis's emphasis toward jazz tradition. These younger rising stars rejected avant-garde approaches and instead championed the acoustic jazz sound of Charlie Parker, Thelonious Monk and early recordings of the first Miles Davis quintet. This group of "Young Lions" sought to reaffirm jazz as a high art tradition comparable to the discipline of classical music.[199]

In addition, Betty Carter's rotation of young musicians in her group foreshadowed many of New York's preeminent traditional jazz players later in their careers. Among these musicians were Jazz Messenger alumni Benny Green, Branford Marsalis and Ralph Peterson Jr., as well as Kenny Washington, Lewis Nash, Curtis Lundy, Cyrus Chestnut, Mark Shim, Craig Handy, Greg Hutchinson and Marc Cary, Taurus Mateen and Geri Allen. O.T.B. ensemble included a rotation of young jazz musicians such as Kenny Garrett, Steve Wilson, Kenny Davis, Renee Rosnes, Ralph Peterson Jr., Billy Drummond, and Robert Hurst.[200]

Starting in the 1990s, a number of players from largely straight-ahead or post-bop backgrounds emerged as a result of the rise of neo-traditionalist jazz, including pianists Jason Moran and Vijay Iyer, guitarist Kurt Rosenwinkel, vibraphonist Stefon Harris, trumpeters Roy Hargrove and Terence Blanchard, saxophonists Chris Potter and Joshua Redman, clarinetist Ken Peplowski and bassist Christian McBride.

Smooth jazz

Main article: Smooth jazz

David Sanborn, 2008

In the early 1980s, a commercial form of jazz fusion called "pop fusion" or "smooth jazz" became successful, garnering significant radio airplay in "quiet storm" time slots at radio stations in urban markets across the U.S. This helped to establish or bolster the careers of vocalists including Al Jarreau, Anita Baker, Chaka Khan, and Sade, as well as saxophonists including Grover Washington Jr., Kenny G, Kirk Whalum, Boney James, and David Sanborn. In general, smooth jazz is downtempo (the most widely played tracks are of 90–105 beats per minute), and has a lead melody-playing instrument (saxophone, especially soprano and tenor, and legato electric guitar are popular).

In his Newsweek article "The Problem With Jazz Criticism",[201] Stanley Crouch considers Miles Davis' playing of fusion to be a turning point that led to smooth jazz. Critic Aaron J. West has countered the often negative perceptions of smooth jazz, stating:

I challenge the prevalent marginalization and malignment of smooth jazz in the standard jazz narrative. Furthermore, I question the assumption that smooth jazz is an unfortunate and unwelcomed evolutionary outcome of the jazz-fusion era. Instead, I argue that smooth jazz is a long-lived musical style that merits multi-disciplinary analyses of its origins, critical dialogues, performance practice, and reception.[202]

Acid jazz, nu jazz, and jazz rap

Main articles: Acid jazz, Nu jazz, and Jazz rap

Acid jazz developed in the UK in the 1980s and 1990s, influenced by jazz-funk and electronic dance music. Acid jazz often contains various types of electronic composition (sometimes including sampling or live DJ cutting and scratching), but it is just as likely to be played live by musicians, who often showcase jazz interpretation as part of their performance. Richard S. Ginell of AllMusic considers Roy Ayers "one of the prophets of acid jazz".[203]

Nu jazz is influenced by jazz harmony and melodies, and there are usually no improvisational aspects. It can be very experimental in nature and can vary widely in sound and concept. It ranges from the combination of live instrumentation with the beats of jazz house (as exemplified by St Germain, Jazzanova, and Fila Brazillia) to more band-based improvised jazz with electronic elements (for example, The Cinematic Orchestra, Kobol and the Norwegian "future jazz" style pioneered by Bugge Wesseltoft, Jaga Jazzist, and Nils Petter Molvær).

Jazz rap developed in the late 1980s and early 1990s and incorporates jazz influences into hip hop. In 1988, Gang Starr released the debut single "Words I Manifest", which sampled Dizzy Gillespie's 1962 "Night in Tunisia", and Stetsasonic released "Talkin' All That Jazz", which sampled Lonnie Liston Smith. Gang Starr's debut LP No More Mr. Nice Guy (1989) and their 1990 track "Jazz Thing" sampled Charlie Parker and Ramsey Lewis. The groups which made up the Native Tongues Posse tended toward jazzy releases: these include the Jungle Brothers' debut Straight Out the Jungle (1988), and A Tribe Called Quest's People's Instinctive Travels and the Paths of Rhythm (1990) and The Low End Theory (1991). Rap duo Pete Rock & CL Smooth incorporated jazz influences on their 1992 debut Mecca and the Soul Brother. Rapper Guru's Jazzmatazz series began in 1993 using jazz musicians during the studio recordings.

Although jazz rap had achieved little mainstream success, Miles Davis' final album Doo-Bop (released posthumously in 1992) was based on hip hop beats and collaborations with producer Easy Mo Bee. Davis' ex-bandmate Herbie Hancock also absorbed hip-hop influences in the mid-1990s, releasing the album Dis Is Da Drum in 1994.

The mid-2010s saw an increased influence of R&B, hip-hop, and pop music on jazz. In 2015, Kendrick Lamar released his third studio album, To Pimp a Butterfly. The album heavily featured prominent contemporary jazz artists such as Thundercat[204] and redefined jazz rap with a larger focus on improvisation and live soloing rather than simply sampling. In that same year, saxophonist Kamasi Washington released his nearly three-hour long debut, The Epic. Its hip-hop inspired beats and R&B vocal interludes was not only acclaimed by critics for being innovative in keeping jazz relevant,[205] but also sparked a small resurgence in jazz on the internet.

Punk jazz and jazzcore

John Zorn performing in 2006

The relaxation of orthodoxy which was concurrent with post-punk in London and New York City led to a new appreciation of jazz. In London, the Pop Group began to mix free jazz and dub reggae into their brand of punk rock.[206] In New York, No Wave took direct inspiration from both free jazz and punk. Examples of this style include Lydia Lunch's Queen of Siam,[207] Gray, the work of James Chance and the Contortions (who mixed Soul with free jazz and punk)[207] and the Lounge Lizards[207] (the first group to call themselves "punk jazz").

John Zorn took note of the emphasis on speed and dissonance that was becoming prevalent in punk rock, and incorporated this into free jazz with the release of the Spy vs. Spy album in 1986, a collection of Ornette Coleman tunes done in the contemporary thrashcore style.[208] In the same year, Sonny Sharrock, Peter Brötzmann, Bill Laswell, and Ronald Shannon Jackson recorded the first album under the name Last Exit, a similarly aggressive blend of thrash and free jazz.[209] These developments are the origins of jazzcore, the fusion of free jazz with hardcore punk.

M-Base

Main article: M-Base

Steve Coleman in Paris, July 2004

The M-Base movement started in the 1980s, when a loose collective of young African-American musicians in New York which included Steve Coleman, Greg Osby, and Gary Thomas developed a complex but grooving[210] sound.

In the 1990s, most M-Base participants turned to more conventional music, but Coleman, the most active participant, continued developing his music in accordance with the M-Base concept.[211]

Coleman's audience decreased, but his music and concepts influenced many musicians, according to pianist Vijay Iver and critic Ben Ratlifff of The New York Times.[212][213]

M-Base changed from a movement of a loose collective of young musicians to a kind of informal Coleman "school",[214] with a much advanced but already originally implied concept.[215] Steve Coleman's music and M-Base concept gained recognition as "next logical step" after Charlie Parker, John Coltrane, and Ornette Coleman.[216]

Jazz pluralism

Since the 1990s, jazz has been characterized by a pluralism in which no one style dominates, but rather a wide range of styles and genres are popular. Individual performers often play in a variety of styles, sometimes in the same performance. Pianist Brad Mehldau and The Bad Plus have explored contemporary rock music within the context of the traditional jazz acoustic piano trio, recording instrumental jazz versions of songs by rock musicians. The Bad Plus have also incorporated elements of free jazz into their music. A firm avant-garde or free jazz stance has been maintained by some players, such as saxophonists Greg Osby and Charles Gayle, while others, such as James Carter, have incorporated free jazz elements into a more traditional framework.

Joan Chamorro (bass), Andrea Motis (trumpet), and Ignasi Terraza (piano) in 2018

Harry Connick Jr. began his career playing stride piano and the Dixieland jazz of his home, New Orleans, beginning with his first recording when he was 10 years old.[217] Some of his earliest lessons were at the home of pianist Ellis Marsalis.[218] Connick had success on the pop charts after recording the soundtrack to the movie When Harry Met Sally, which sold over two million copies.[217] Crossover success has also been achieved by Diana Krall, Norah Jones, Cassandra Wilson, Kurt Elling, and Jamie Cullum.

Additionally, the era saw the release of recordings and videos from the previous century, such as a Just Jazz tape broadcast by a band led by Gene Ammons[219] and studio archives such as Just Coolin' by Art Blakey and the Jazz Messengers.[220]

Social media

An internet-aided trend of 2010's jazz was that of extreme reharmonization, inspired by both virtuosic players known for their speed and rhythm such as Art Tatum, as well as players known for their ambitious voicings and chords such as Bill Evans. Supergroup Snarky Puppy adopted this trend, allowing players like Cory Henry[221] to shape the grooves and harmonies of modern jazz soloing. YouTube phenomenon Jacob Collier also gained recognition for his ability to play an incredibly large number of instruments and his ability to use microtones, advanced polyrhythms, and blend a spectrum of genres in his largely homemade production process.[222][223]

Other jazz musicians gained popularity through social media during the 2010s and 2020s. These included Joan Chamorro, a bassist and bandleader based in Barcelona whose big band and jazz combo videos have received tens of millions of views on YouTube,[224] and Emmet Cohen, who broadcast a series of performances live from New York starting in March 2020.[225]

See also

icon Jazz portal

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Jazz (Henri Matisse)

Jazz piano

Jazz royalty

Victorian Jazz Archive

Hogan Jazz Archive

International Jazz Day

Bibliography of jazz

Timeline of jazz education

List of certified jazz recordings

List of jazz festivals

List of jazz genres

List of jazz musicians

List of jazz standards

List of jazz venues

List of jazz venues in the United States

African Americans, also known as Black Americans and formerly called Afro-Americans, or, historically, Negroes or Colored (both now considered to be pejorative), are an American racial and ethnic group who, as defined by the United States census, consists of Americans who have ancestry from "any of the Black racial groups of Africa".[3] African Americans constitute the second largest racial and ethnic group in the U.S. after White Americans.[4] The term "African American" generally denotes descendants of Africans enslaved in the United States.[5][6] According to annual estimates from the U.S. Census Bureau, as of July 1, 2024, the overall Black population was estimated at 42,951,595, representing approximately 12.63% of the total U.S. population.[7]

African-American history began in the 16th century, when mainly West African and Central African slave traders sold African artisans, farmers, and warriors to European slave traders, who transported them across the Atlantic to the Western Hemisphere. They were sold as slaves to European colonists and put to work on plantations, particularly in the southern colonies. A few were able to achieve freedom through manumission or escape, and founded independent communities before and during the American Revolution. After the United States was founded in 1783, most American Black people continued to be enslaved, primarily in the American South, with four million enslaved people only liberated after the Northern victory over the South in the Civil War of 1861 to 1865.[8]

During Reconstruction, African Americans gained citizenship and adult-males the right to vote; however, due to widespread belief in White supremacy, they were treated as second-class citizens and soon effectively disenfranchised in the South. These circumstances changed due to participation in the military conflicts of the United States, substantial migration out of the South, the elimination of legal racial segregation, and the civil rights movement which sought political and social freedom. However, racism against African Americans and racial socioeconomic disparity remain a problem into the 21st century.

In the 20th and 21st centuries, immigration has played an increasingly significant role in the African-American community. As of 2022, 10% of the U.S. Black population were immigrants, and 20% were either immigrants or the children of immigrants.[9] While some Black immigrants or their children may also come to identify as African American, the majority of first-generation immigrants do not, preferring to identify with their nation of origin.[10][11] Most African Americans are of West African and coastal Central African ancestry, with varying amounts of Western European and Native American ancestry.[12]

African-American culture has had a significant influence on worldwide culture, making numerous contributions to the English language, literature, politics, cuisine, sports, and music. The African-American contribution to popular music is so profound that most American popular music, including gospel, blues, jazz, rock and roll, R&B, soul, funk, disco, hip hop, and house has its origins either partially or entirely in the African-American community.[13][14]

History

Main article: African American history

See also: African immigration to the United States

Colonial era

Main article: Slavery in the colonial history of the United States

See also: Atlantic slave trade

Major slave trading regions of Africa, 15th?19th centuries

The vast majority of those who were enslaved and transported in the transatlantic slave trade were people from several Central and West African ethnic groups. They had been captured directly by European slave traders in coastal raids,[15] or captured and sold by West African slave traders or by half-European "merchant princes"[16] to European slave traders, who brought them to the Americas.[17]

The first African slaves in what is now the United States arrived in the early 16th century. Africans were among Juan Ponce de León's 1513 voyage that landed in what would become Spanish Florida, and enslaved Africans arrived around the same time to Spanish Puerto Rico.[18][19]

Africans also came via Santo Domingo in the Caribbean to the San Miguel de Gualdape colony (most likely located in the Winyah Bay area of present-day South Carolina), founded by Spanish explorer Lucas Vázquez de Ayllón in 1526.[20] The ill-fated colony was almost immediately disrupted by a fight over leadership, during which the slaves revolted and fled the colony to seek refuge among local Native Americans. De Ayllón and many of the colonists died shortly afterward, due to an epidemic and the colony was abandoned. The settlers and the slaves who had not escaped returned to the Island of Hispaniola, whence they had come.[20]

The enslaved explorer Esteban arrived in Florida with the Narváez expedition in 1528, a journey that first landed in Santo Domingo and later traveled into Spanish Texas and the Southwest before ending in Mexico.[21]

The marriage between Luisa de Abrego, a free Black domestic servant from Seville, and Miguel Rodríguez, a White Segovian conquistador in 1565 in St. Augustine (Spanish Florida), is the first known and recorded Christian marriage anywhere in what is now the continental United States.[22]

Slaves processing tobacco in 17th-century Virginia, illustration from 1670

The first recorded Africans in English America (including most of the future United States) were "20 and odd negroes" who arrived in Jamestown, Virginia via Cape Comfort in August 1619 as indentured servants.[23] As many Virginian settlers began to die from harsh conditions, more and more Africans were brought to work as laborers.[24]

An indentured servant (who could be White or Black) would work for several years (usually four to seven) without wages. The status of indentured servants in early Virginia and Maryland was similar to slavery. Servants could be bought, sold, or leased, and they could be physically beaten for disobedience or attempting to running away. Unlike slaves, they were freed after their term of service expired or if their freedom was purchased. Their children did not inherit their status, and on their release from contract they received "a year's provision of corn, double apparel, tools necessary", and a small cash payment called "freedom dues".[25] Africans could legally raise crops and cattle to purchase their freedom.[26] They raised families, married other Africans and sometimes intermarried with Native Americans or European settlers.[27]

The first slave auction at New Amsterdam in 1655; illustration from 1895 by Howard Pyle[28]

By the 1640s and 1650s, several African families owned farms around Jamestown, and some became wealthy by colonial standards and purchased indentured servants of their own. In 1640, the Virginia General Court recorded the earliest documentation of lifetime slavery when they sentenced John Punch, a Negro, to lifetime servitude under his master Hugh Gwyn, for running away.[29][30]

In Spanish Florida, some Spanish married or had unions with Pensacola, Creek or African women, both enslaved and free, and their descendants created a mixed-race population of mestizos and mulattos. The Spanish encouraged slaves from the colony of Georgia to come to Florida as a refuge, promising freedom in exchange for conversion to Catholicism. King Charles II issued a royal proclamation freeing all slaves who fled to Spanish Florida and accepted conversion and baptism. Most went to the area around St. Augustine, but escaped slaves also reached Pensacola. St. Augustine had mustered an all-Black militia unit defending Spanish Florida as early as 1683.[31]

Reproduction of a handbill advertising a slave auction in Charleston, South Carolina, in 1769

One of the Dutch African arrivals, Anthony Johnson, would later own one of the first Black "slaves", John Casor, resulting from the court ruling of a civil case.[32][33]

The popular conception of a race-based slave system did not fully develop until the 18th century. The Dutch West India Company introduced slavery in 1625 with the importation of eleven Black slaves into New Amsterdam (present-day New York City). All the colony's slaves, however, were freed upon its surrender to the English.[34]

Massachusetts was the first English colony to legally recognize slavery in 1641. In 1662, Virginia passed a law that children of enslaved women would take the status of the mother, rather than that of the father, as was the case under common law. This legal principle was called partus sequitur ventrum.[35][36]

By an act of 1699, Virginia ordered the deportation of all free Blacks, effectively defining all people of African descent who remained in the colony as slaves.[37] In 1670, the colonial assembly passed a law prohibiting free and baptized Blacks (and Native Americans) from purchasing Christians (in this act meaning White Europeans) but allowing them to buy people "of their owne nation".[38]

1774 image of a fugitive slave in a New York newspaper, offering a $10 reward (equivalent to $288 in 2024). Slave owners, including George Washington and Thomas Jefferson, placed around 200,000 runaway slave adverts in newspapers across the US before slavery ended in 1865.[39][40]

In Spanish Louisiana, although there was no movement toward abolition of the African slave trade, Spanish rule introduced a new law called coartación, which allowed slaves to buy their freedom, and that of others.[41] Although some did not have the money to do so, government measures on slavery enabled the existence of many free Blacks. This caused problems to the Spaniards with the French creoles (French who had settled in New France) who had also populated Spanish Louisiana. The French creoles cited that measure as one of the system's worst elements.[42]

First established in South Carolina in 1704, groups of armed White men?slave patrols?were formed to monitor enslaved Black people.[43] Their function was to police slaves, especially fugitives. Slave owners feared that slaves might organize revolts or slave rebellions, so state militias were formed to provide a military command structure and discipline within the slave patrols. These patrols were used to detect, encounter, and crush any organized slave meetings which might lead to revolts or rebellions.[43]

The earliest African American congregations and churches were organized before 1800 in both northern and southern cities following the Great Awakening. By 1775, Africans made up 20% of the population in the American colonies, which made them the second largest ethnic group after English Americans.[44]

From the American Revolution to the Civil War

Main article: Slavery in the United States

Crispus Attucks, the first "martyr" of the American Revolution. He was of Native American and African American descent.

During the 1770s, Africans, both enslaved and free, helped rebellious American colonists secure their independence by defeating the British in the American Revolutionary War.[45] Blacks played a role in both sides in the American Revolution. Activists in the Patriot cause included James Armistead, Prince Whipple, and Oliver Cromwell.[46][47] Around 15,000 Black Loyalists left with the British after the war, most of them ending up as free Black people in England[48] or its colonies, such as the Black Nova Scotians and the Sierra Leone Creole people.[49][50]

In the Spanish Louisiana, Governor Bernardo de Gálvez organized Spanish free Black men into two militia companies to defend New Orleans during the American Revolution. They fought in the 1779 battle in which Spain captured Baton Rouge from the British. Gálvez also commanded them in campaigns against the British outposts in Mobile, Alabama, and Pensacola, Florida. He recruited slaves for the militia by pledging to free anyone who was seriously wounded and promised to secure a low price for coartación (buy their freedom and that of others) for those who received lesser wounds. During the 1790s, Governor Francisco Luis Héctor, baron of Carondelet reinforced local fortifications and recruit even more free Black men for the militia. Carondelet doubled the number of free Black men who served, creating two more militia companies?one made up of Black members and the other of pardo (mixed race). Serving in the militia brought free Black men one step closer to equality with Whites, allowing them, for example, the right to carry arms and boosting their earning power. However, actually these privileges distanced free Black men from enslaved Blacks and encouraged them to identify with Whites.[42]

Slavery had been tacitly enshrined in the US Constitution through provisions such as Article I, Section 2, Clause 3, commonly known as the 3/5 compromise. Due to the restrictions of Section 9, Clause 1, Congress was unable to pass an Act Prohibiting Importation of Slaves until 1807.[51] Fugitive slave laws (derived from the Fugitive Slave Clause of the Constitution?Article IV, Section 2, Clause 3) were passed by Congress in both 1793 and 1850, guaranteeing the right of a slaveholder to recover an escaped slave anywhere within the US.[40] Slave owners, who viewed enslaved people as property, ensured that it became a federal crime to aid or assist those who had fled slavery or to interfere with their capture.[39] By that time, slavery, which almost exclusively targeted Black people, had become the most critical and contentious political issue in the Antebellum United States, repeatedly sparking crises and conflicts. Among these were the Missouri Compromise, the Compromise of 1850, the infamous Dred Scott decision, and John Brown's raid on Harpers Ferry.

Frederick Douglass, c.?1850

Prior to the Civil War, eight serving presidents had owned slaves, a practice that was legally protected under the US Constitution.[52] By 1860, the number of enslaved Black people in the US had grown to between 3.5 and 4.4 million, largely as a result of the Atlantic slave trade. In addition, 488,000?500,000 Black people lived free (with legislated limits)[53] across the country.[54] With legislated limits imposed upon them in addition to "unconquerable prejudice" from Whites according to Henry Clay.[55] In response to these conditions, some free Black people chose to leave the US and emigrate to Liberia in West Africa.[53] Liberia had been established in 1821 as a settlement by the American Colonization Society (ACS), with many abolitionist members of the ACS believing Black Americans would have greater opportunities for freedom and equality in Africa than they would in the US.[53]

Slaves not only represented a significant financial investment for their owners, but they also played a crucial role in producing the country's most valuable product and export: cotton. Enslaved people were instrumental in the construction of several prominent structures such as, the United States Capitol, the White House and other Washington, D.C.?based buildings.[56] Similar building projects existed in the slave states.

Slaves Waiting for Sale: Richmond, Virginia, 1853. Note the new clothes. The domestic slave trade broke up many families, and individuals lost their connection to families and clans.

By 1815, the domestic slave trade had become a significant and major economic activity in the United States, continuing to flourish until the 1860s.[57] Historians estimate that nearly one million individuals were subjected to this forced migration, which was often referred to as a new "Middle Passage". The historian Ira Berlin described this internal forced migration of enslaved people as the "central event" in the life of a slave during the period between the American Revolution and the Civil War. Berlin emphasized that whether enslaved individuals were directly uprooted or lived in constant fear that they or their families would be involuntarily relocated, "the massive deportation traumatized Black people" throughout the US.[58] As a result of this large-scale forced movement, countless individuals lost their connection to families and clans, and many ethnic Africans lost their knowledge of varying tribal origins in Africa.[57]

The 1863 photograph of Wilson Chinn, a branded slave from Louisiana, along with the famous image of Gordon and his scarred back, served as two of the earliest and most powerful examples of how the newborn medium of photography could be used to visually document and encapsulate the brutality and cruelty of slavery.[59]

Slave trader's business on Whitehall Street Atlanta, Georgia, 1864 during the American Civil War with a Union corporal of the United States Colored Troops sitting by the door

Emigration of free Blacks to their continent of origin had been proposed since the Revolutionary war. After Haiti became independent, it tried to recruit African Americans to migrate there after it re-established trade relations with the United States. The Haitian Union was a group formed to promote relations between the countries.[60] After riots against Blacks in Cincinnati, its Black community sponsored founding of the Wilberforce Colony, an initially successful settlement of African American immigrants to Canada. The colony was one of the first such independent political entities. It lasted for a number of decades and provided a destination for about 200 Black families emigrating from a number of locations in the United States.[60]

In 1863, during the American Civil War, President Abraham Lincoln signed the Emancipation Proclamation. The proclamation declared that all slaves in Confederate-held territory were free.[61] Advancing Union troops enforced the proclamation, with Texas being the last state to be emancipated, in 1865.[62]

Harriet Tubman, c.?1869

Slavery in a few border states continued until the ratification of the Thirteenth Amendment in December 1865.[63] While the Naturalization Act of 1790 limited US citizenship to Whites only,[64][65] the 14th Amendment (1868) gave Black people citizenship, and the 15th Amendment (1870) gave Black men the right to vote.[66]

Reconstruction era and Jim Crow

Main articles: Reconstruction era and Jim Crow laws

African Americans quickly set up congregations for themselves, as well as schools and community/civic associations, to have space away from White control or oversight. While the post-war Reconstruction era was initially a time of progress for African Americans, that period ended in 1876. By the late 1890s, Southern states enacted Jim Crow laws to enforce racial segregation and disenfranchisement.[67] Segregation was now imposed with Jim Crow laws, using signs used to show Blacks where they could legally walk, talk, drink, rest, or eat.[68] For those places that were racially mixed, non-Whites had to wait until all White customers were dealt with.[68] Most African Americans obeyed the Jim Crow laws, to avoid racially motivated violence. To maintain self-esteem and dignity, African Americans such as Anthony Overton and Mary McLeod Bethune continued to build their own schools, churches, banks, social clubs, and other businesses.[69]

In the last decade of the 19th century, racially discriminatory laws and racial violence aimed at African Americans began to mushroom in the United States, a period often referred to as the "nadir of American race relations". These discriminatory acts included racial segregation?upheld by the United States Supreme Court decision in Plessy v. Ferguson in 1896?which was legally mandated by southern states and nationwide at the local level of government, voter suppression or disenfranchisement in the southern states, denial of economic opportunity or resources nationwide, and private acts of violence and mass racial violence aimed at African Americans unhindered or encouraged by government authorities.[70]

Great migration and civil rights movement

Main articles: Great Migration and civil rights movement

A group of White men pose for a 1919 photograph as they stand over the Black victim, Will Brown, who had been lynched and had his body mutilated and burned during the Omaha race riot of 1919 in Omaha, Nebraska. Postcards and photographs of lynchings were popular souvenirs in the US.[71]

The desperate conditions of African Americans in the South sparked the Great Migration during the first half of the 20th century which led to a growing African American community in Northern and Western United States.[72] The rapid influx of Blacks disturbed the racial balance within Northern and Western cities, exacerbating hostility between both Blacks and Whites in the two regions.[73] The Red Summer of 1919 was marked by hundreds of deaths and higher casualties across the US as a result of race riots that occurred in more than three dozen cities, such as the Chicago race riot of 1919 and the Omaha race riot of 1919. Overall, Blacks in Northern and Western cities experienced systemic discrimination in a plethora of aspects of life. Within employment, economic opportunities for Blacks were routed to the lowest-status and restrictive in potential mobility. At the 1900 Hampton Negro Conference, Reverend Matthew Anderson said: "...the lines along most of the avenues of wage earning are more rigidly drawn in the North than in the South."[74] Within the housing market, stronger discriminatory measures were used in correlation to the influx, resulting in a mix of "targeted violence, restrictive covenants, redlining and racial steering".[75] While many Whites defended their space with violence, intimidation, or legal tactics toward African Americans, many other Whites migrated to more racially homogeneous suburban or exurban regions, a process known as White flight.[76]

Rosa Parks being fingerprinted after being arrested for not giving up her seat on a bus to a White person

Despite discrimination, drawing cards for leaving the hopelessness in the South were the growth of African American institutions and communities in Northern cities. Institutions included Black oriented organizations (e.g., Urban League, NAACP), churches, businesses, and newspapers, as well as successes in the development in African American intellectual culture, music, and popular culture (e.g., Harlem Renaissance, Chicago Black Renaissance). The Cotton Club in Harlem was a Whites-only establishment, with Blacks (such as Duke Ellington) allowed to perform, but to a White audience.[77] Black Americans also found a new ground for political power in Northern cities, without the enforced disabilities of Jim Crow.[78][79]

By the 1950s, the civil rights movement was gaining momentum. A 1955 lynching that sparked public outrage about injustice was that of Emmett Till, a 14-year-old boy from Chicago. Spending the summer with relatives in Money, Mississippi, Till was killed for allegedly having wolf-whistled at a White woman. Till had been badly beaten, one of his eyes was gouged out, and he was shot in the head. The visceral response to his mother's decision to have an open-casket funeral mobilized the Black community throughout the US.[80] Vann Newkirk wrote "the trial of his killers became a pageant illuminating the tyranny of White supremacy".[80] The state of Mississippi tried two defendants, but they were speedily acquitted by an all-White jury.[81] One hundred days after Emmett Till's murder, Rosa Parks refused to give up her seat on the bus in Alabama?indeed, Parks told Emmett's mother Mamie Till that "the photograph of Emmett's disfigured face in the casket was set in her mind when she refused to give up her seat on the Montgomery bus."[82]

March on Washington for Jobs and Freedom, August 28, 1963, shows civil rights leaders and union leaders.

The March on Washington for Jobs and Freedom and the conditions which brought it into being are credited with putting pressure on presidents John F. Kennedy and Lyndon B. Johnson. Johnson put his support behind passage of the Civil Rights Act of 1964 that banned discrimination in public accommodations, employment, and labor unions, and the Voting Rights Act of 1965, which expanded federal authority over states to ensure Black political participation through protection of voter registration and elections.[83] By 1966, the emergence of the Black Power movement, which lasted from 1966 to 1975, expanded upon the aims of the civil rights movement to include economic and political self-sufficiency, and freedom from White authority.[84]

During the post-war period, many African Americans continued to be economically disadvantaged relative to other Americans. Average Black income stood at 54 percent of that of White workers in 1947, and 55 percent in 1962. In 1959, median family income for Whites was $5,600 (equivalent to $60,405 in 2024), compared with $2,900 (equivalent to $31,281 in 2024) for non-White families. In 1965, 43 percent of all Black families fell into the poverty bracket, earning under $3,000 (equivalent to $29,933 in 2024) a year. The 1960s saw improvements in the social and economic conditions of many Black Americans.[85]

From 1965 to 1969, Black family income rose from 54 to 60 percent of White family income. In 1968, 23 percent of Black families earned under $3,000 (equivalent to $27,126 in 2024) a year, compared with 41 percent in 1960. In 1965, 19 percent of Black Americans had incomes equal to the national median, a proportion that rose to 27 percent by 1967. In 1960, the median level of education for Blacks had been 10.8 years, and by the late 1960s, the figure rose to 12.2 years, half a year behind the median for Whites.[85]

Post?civil rights era

Main article: Post?civil rights era in African-American history

U.S. President Barack Obama's official photograph in the Oval Office on 6 December 2012.

Politically and economically, African Americans have made substantial strides during the post?civil rights era. In 1967, Thurgood Marshall became the first African American Supreme Court Justice. In 1968, Shirley Chisholm became the first Black woman elected to the US Congress. In 1989, Douglas Wilder became the first African American elected governor in US history. Clarence Thomas succeeded Marshall to become the second African American Supreme Court Justice in 1991. In 1992, Carol Moseley-Braun of Illinois became the first African American woman elected to the US Senate. There were 8,936 Black officeholders in the United States in 2000, showing a net increase of 7,467 since 1970. In 2001, there were 484 Black mayors.[86]

In 2005, the number of Africans immigrating to the United States, in a single year, surpassed the peak number who were involuntarily brought to the United States during the Atlantic slave trade.[87] On November 4, 2008, Democratic Senator Barack Obama?the son of a White American mother and a Kenyan father?defeated Republican Senator John McCain to become the first African American to be elected president. At least 95 percent of African American voters voted for Obama.[88][89] He also received overwhelming support from young and educated Whites, a majority of Asians,[90] and Hispanics,[90] picking up a number of new states in the Democratic electoral column.[88][89] Obama lost the overall White vote, although he won a larger proportion of White votes than any previous non-incumbent Democratic presidential candidate since Jimmy Carter.[91] Obama was reelected for a second and final term, by a similar margin on November 6, 2012.[92] In 2021, Kamala Harris, the daughter of a Jamaican father and Indian mother, became the first woman, the first African American, and the first Asian American to serve as Vice President of the United States.[93][failed verification] In June 2021, Juneteenth, a day which commemorates the end of slavery in the US, became a federal holiday.[94]

Demographics

Further information: Historical racial and ethnic demographics of the United States § Black population as a percentage of the total population by U.S. region and state (1790?2010), List of U.S. communities with African-American majority populations, List of U.S. counties with African-American majority populations, and List of U.S. states by African-American population

Black Americans (alone) population pyramid in 2020

Proportion of African Americans in each US state, Washington, D.C., and Puerto Rico as of the 2020 United States Census

Proportion of Black Americans (alone or in combination) in each county of the fifty states, Washington, D.C., and Puerto Rico as of the 2020 United States census

Majority Black American counties in the United States according to the 2020 census

US census map indicating US counties with fewer than 25 Black or African American inhabitants

Graph showing the percentage of the African American population living in the American South, 1790?2010. Note the major declines between 1910 and 1940 and 1940?1970, and the reverse trend post-1970. Nonetheless, the absolute majority of the African American population has always lived in the American South.

In 1790, when the first US census was taken, Africans (including slaves and free people) numbered about 760,000?about 19.3% of the population. In 1860, at the start of the Civil War, the African American population had increased to 4.4 million, but the percentage rate dropped to 14% of the overall population of the country. The vast majority were slaves, with only 488,000 counted as "freemen". By 1900, the Black population had doubled and reached 8.8 million.[95]

In 1910, about 90% of African Americans lived in the South. Large numbers began migrating north looking for better job opportunities and living conditions, and to escape Jim Crow laws and racial violence. The Great Migration, as it was called, spanned the 1890s to the 1970s. From 1916 through the 1960s, more than 6 million Black people moved north. But in the 1970s and 1980s, that trend reversed, with more African Americans moving south to the Sun Belt than leaving it.[96]

The African American population in the United States declined over time as a percentage of the total population until 1930, and has been rising since then:

African Americans in the United States[97]

Year Number % of total

population % Change

(10 yr) Slaves % in slavery

1790 757,208 19.3% (highest) ? 697,681 92%

1800 1,002,037 18.9% 32.3% 893,602 89%

1810 1,377,808 19.0% 37.5% 1,191,362 86%

1820 1,771,656 18.4% 28.6% 1,538,022 87%

1830 2,328,642 18.1% 31.4% 2,009,043 86%

1840 2,873,648 16.8% 23.4% 2,487,355 87%

1850 3,638,808 15.7% 26.6% 3,204,287 88%

1860 4,441,830 14.1% 22.1% 3,953,731 89%

1870 4,880,009 12.7% 9.9% ? ?

1880 6,580,793 13.1% 34.9% ? ?

1890 7,488,788 11.9% 13.8% ? ?

1900 8,833,994 11.6% 18.0% ? ?

1910 9,827,763 10.7% 11.2% ? ?

1920 10.5 million 9.9% 6.8% ? ?

1930 11.9 million 9.7% (lowest) 13% ? ?

1940 12.9 million 9.8% 8.4% ? ?

1950 15.0 million 10.0% 16% ? ?

1960 18.9 million 10.5% 26% ? ?

1970 22.6 million 11.1% 20% ? ?

1980 26.5 million 11.7% 17% ? ?

1990 30.0 million 12.1% 13% ? ?

2000 34.6 million 12.3% 15% ? ?

2010 38.9 million 12.6% 12% ? ?

2020 41.1 million 12.4% 5.6% ? ?

By 1990, the African American population reached about 30 million and represented 12% of the US population, roughly the same proportion as in 1900.[98]

African American groups in the USA

Years Non-Hispanic Blacks Black Hispanics Total

# % # %

2020 39,940,338 12.1% 1,163,862 0.3% 41,104,200

At the time of the 2000 US census, 54.8% of African Americans lived in the South. In that year, 17.6% of African Americans lived in the Northeast and 18.7% in the Midwest, while only 8.9% lived in the Western states. The west does have a sizable Black population in certain areas, however. California, the nation's most populous state, has the fifth largest African American population, only behind New York, Texas, Georgia, and Florida. According to the 2000 census, approximately 2.05% of African Americans identified as Hispanic or Latino in origin,[99] many of whom may be of Brazilian, Puerto Rican, Dominican, Cuban, Haitian, or other Latin American descent. The only self-reported ancestral groups larger than African Americans are the Irish and Germans.[100]

Band rehearsal on 125th Street in Harlem, the historic epicenter of African American culture. New York City is home by a significant margin to the world's largest Black population of any city outside Africa, at over 2.2 million. African immigration to New York City is now driving the growth of the city's Black population.[101]

According to the 2010 census, nearly 3% of people who self-identified as Black had recent ancestors who immigrated from another country. Self-reported non-Hispanic Black immigrants from the Caribbean, mostly from Jamaica and Haiti, represented 0.9% of the US population, at 2.6 million.[102] Self-reported Black immigrants from sub-Saharan Africa also represented 0.9%, at about 2.8 million.[102] Additionally, self-identified Black Hispanics represented 0.4% of the United States population, at about 1.2 million people, largely found within the Puerto Rican and Dominican communities.[103] Self-reported Black immigrants hailing from other countries in the Americas, such as Brazil and Canada, as well as several European countries, represented less than 0.1% of the population. Mixed-race Hispanic and non-Hispanic Americans who identified as being part Black, represented 0.9% of the population. Of the 12.6% of United States residents who identified as Black, around 10.3% were "native Black American" or ethnic African Americans, who are direct descendants of West/Central Africans brought to the US as slaves. These individuals make up well over 80% of all Blacks in the country. When including people of mixed-race origin, about 13.5% of the US population self-identified as Black or "mixed with Black".[104] However, according to the US Census Bureau, evidence from the 2000 census indicates that many African and Caribbean immigrant ethnic groups do not identify as "Black, African Am., or Negro". Instead, they wrote in their own respective ethnic groups in the "Some Other Race" write-in entry. As a result, the census bureau devised a new, separate "African American" ethnic group category in 2010 for ethnic African Americans.[105] Nigerian Americans and Ethiopian Americans were the most reported sub-Saharan African groups in the United States.[106]

In the 2020 census, the African American population was undercounted at an estimated rate of 3.3%, up from 2.1% in 2010.[107]

Proportion in each county

African American (Alone) population distribution over time

1790

1790

 

1800

1800

 

1810

1810

 

1820

1820

 

1830

1830

 

1840

1840

 

1850

1850

 

1860

1860

 

1870

1870

 

1880

1880

 

1890

1890

 

1900

1900

 

1910

1910

 

1920

1920

 

1930

1930

 

1940

1940

 

1970

1970

 

1980

1980

 

1990

1990

 

2000

2000

 

2010

2010

 

2020

2020

Texas has the largest African American population by state with approximately 4 million.[108] Followed by Texas is Florida, with 3.8 million, and Georgia, with 3.6 million.[109] Mississippi is the state with the highest African American share of the population at 39%. Followed by Mississippi is Louisiana at 34%, and Georgia at 32%.[108]

US cities

Further information: List of U.S. cities with large Black populations and List of U.S. metropolitan areas with large African-American populations

After 100 years of African Americans leaving the south in large numbers seeking better opportunities and treatment in the west and north, a movement known as the Great Migration, there is now a reverse trend, called the New Great Migration. As with the earlier Great Migration, the New Great Migration is primarily directed toward cities and large urban areas, such as Charlotte, Houston, Dallas, Fort Worth, Huntsville, Raleigh, Tampa, San Antonio, New Orleans, Memphis, Nashville, Jacksonville, and so forth.[110] A growing percentage of African Americans from the west and north are migrating to the southern region of the US for economic and cultural reasons. In 2020, New York City, Chicago, and Los Angeles metropolitan areas had the highest decline in African Americans, while Atlanta, Dallas, and Houston had the highest increase respectively.[111][112] Despite recent declines, as of 2020, the New York City metropolitan area still has the largest African American metropolitan population in the United States and the only to have over 3 million African Americans.[113][114]

Among cities of 100,000 or more, South Fulton, Georgia had the highest percentage of Black residents of any large US city in 2020, with 93%. Other large cities with African American majorities include Jackson, Mississippi (80%), Detroit, Michigan (80%), Birmingham, Alabama (70%), Miami Gardens, Florida (67%), Memphis, Tennessee (63%), Montgomery, Alabama (62%), Baltimore, Maryland (60%), Augusta, Georgia (59%), Shreveport, Louisiana (58%), New Orleans, Louisiana (57%), Macon, Georgia (56%), Baton Rouge, Louisiana (55%), Hampton, Virginia (53%), Newark, New Jersey (53%), Mobile, Alabama (53%), Cleveland, Ohio (52%), and Brockton, Massachusetts (51%).

Claiborne County, Mississippi is the Blackest county in the U.S. at 87% Black in 2020. Cook County, Illinois has the largest Black population in the U.S. with 1,185,601 Black residents in 2020.

The nation's most affluent community with an African American majority resides in View Park?Windsor Hills, California, with an annual median household income of $159,618 and median home price of about $1.5 million in 2025.[115][116] Other largely affluent and African American communities include Prince George's County (namely Mitchellville, Woodmore, Upper Marlboro) and Charles County in Maryland,[117] DeKalb County (namely Stonecrest, Lithonia, Smoke Rise) and South Fulton in Georgia, Charles City County in Virginia, Baldwin Hills in California, Hillcrest and Uniondale in New York, and Cedar Hill, DeSoto, and Missouri City in Texas. Additionally, there is a significant affluent Black presence in the southern Chicago suburbs of Cook County, Illinois. A report from the National Association of Real Estate Brokers (NAREB) indicated that 5 of the top 10 municipalities nationwide (with at least 500 Black households) registering the highest Black homeownership rates were in this area - including Olympia Fields, South Holland, Flossmoor, Matteson, and Lynwood.[118] In 2006, Queens County, New York was the only county with a population of 65,000 or more where African Americans had a higher median household income than White Americans.[119]

Seatack, Virginia is currently the oldest African American community in the United States.[120] It survives today with a vibrant and active civic community.[121]

Education

Main article: History of African-American education

Former slave reading, 1870

During slavery, anti-literacy laws were enacted in the US that prohibited education for Black people. Slave owners saw literacy as a threat to the institution of slavery. As a North Carolina statute stated, "Teaching slaves to read and write, tends to excite dissatisfaction in their minds, and to produce insurrection and rebellion."[122]

When slavery was finally abolished in 1865, public educational systems were expanding across the country. By 1870, around seventy-four institutions in the south provided a form of advanced education for African American students. By 1900, over a hundred programs at these schools provided training for Black professionals, including teachers. Many of the students at Fisk University, including the young W. E. B. Du Bois, taught school during the summers to support their studies.[123]

African Americans were very concerned to provide quality education for their children, but White supremacy limited their ability to participate in educational policymaking on the political level. State governments soon moved to undermine their citizenship by restricting their right to vote. By the late 1870s, Blacks were disenfranchised and segregated across the American South.[124] White politicians in Mississippi and other states withheld financial resources and supplies from Black schools. Nevertheless, the presence of Black teachers, and their engagement with their communities both inside and outside the classroom, ensured that Black students had access to education despite these external constraints.[125][126]

During World War II, demands for unity and racial tolerance on the home front provided an opening for the first Black history curriculum in the country.[127] For example, during the early 1940s, Madeline Morgan, a Black teacher in the Chicago public schools, created a curriculum for students in grades one through eight highlighting the contributions of Black people to the history of the United States. At the close of the war, Chicago's Board of Education downgraded the curriculum's status from mandatory to optional.[128]

Predominantly Black schools for kindergarten through twelfth grade students were common throughout the US before the 1970s. By 1972, however, desegregation efforts meant that only 25% of Black students were in schools with more than 90% non-White students. However, since then, a trend towards re-segregation affected communities across the country: by 2011, 2.9 million African American students were in such overwhelmingly minority schools, including 53% of Black students in school districts that were formerly under desegregation orders.[129][130]

As late as 1947, about one third of African Americans over 65 were considered to lack the literacy to read and write their own names. By 1969, illiteracy as it had been traditionally defined, had been largely eradicated among younger African Americans.[131]

Astrophysicist Neil deGrasse Tyson is director of New York City's Hayden Planetarium.

Between 1995 and 2009, freshmen college enrollment for African Americans increased by 73 percent and only 15 percent for Whites.[132] Black women are enrolled in college more than any other race and gender group, leading all with 9.7% enrolled according to the 2011 US census.[133][134] The average high school graduation rate of Blacks in the United States has steadily increased to 71% in 2013.[135] Separating this statistic into component parts shows it varies greatly depending upon the state and the school district examined. 38% of Black males graduated in the state of New York but in Maine 97% graduated and exceeded the White male graduation rate by 11 percentage points.[136] In much of the southeastern United States and some parts of the southwestern United States the graduation rate of White males was in fact below 70% such as in Florida where 62% of White males graduated from high school. Examining specific school districts paints an even more complex picture. In the Detroit school district, the graduation rate of Black males was 20% but 7% for White males. In the New York City school district 28% of Black males graduate from high school compared to 57% of White males. In Newark County[where?] 76% of Black males graduated compared to 67% for White males. Further academic improvement has occurred in 2015. Roughly 23% of all Blacks have bachelor's degrees. In 1988, 21% of Whites had obtained a bachelor's degree versus 11% of Blacks. In 2015, 23% of Blacks had obtained a bachelor's degree versus 36% of Whites.[137] Foreign born Blacks, 9% of the Black population, made even greater strides. They exceed native born Blacks by 10 percentage points.[137]

College Board, which runs the official college-level advanced placement (AP) programs in American high schools, have has received criticism in recent years that its curricula have focused too much on Euro-centric history.[138] In 2020, College Board reshaped some curricula among history-based courses to further reflect the African diaspora.[139] In 2021, College Board announced it would be piloting an AP African American Studies course between 2022 and 2024. The course officially launched in August 2024.[140][141]

In June 2023, the Supreme Court ended race-based affirmative action at American colleges and universities. This landmark Supreme Court decision is widely believed to contribute to a decline in African American enrollment at the nation's most selective and prominent colleges and universities, where African American applicants often have, on average, lower standardized test scores and GPAs compared to the overall applicant pool. In response, many of the nation's most popular historically black colleges and universities (HBCUs) have reported a significant surge in applications and enrollment.[142][143][144][145]

According to a 2025 study, African Americans have the highest average student debt. African Americans with bachelor's degrees owe an average of $52,726 in student loans. Nearly 70% of African Americans took out a loan to fund their undergraduate education.[146]

Historically Black colleges and universities

Main articles: Historically black colleges and universities, List of historically black colleges and universities, and African American student access to medical schools

Historically black colleges and universities (HBCUs), which were founded when segregated institutions of higher learning did not admit African Americans, continue to thrive and educate students of all races today. There are 107 HBCUs representing three percent of the nation's colleges and universities with the majority established in the Southeast.[147][148] HBCUs have been largely responsible for establishing and expanding the African American middle-class by providing more career opportunities for African Americans.[149][150]

Economic status

Further information: Black-owned business

The economic disparity between the races in the US has marginally improved since the end of slavery. In 1863, two years prior to emancipation, Black people owned 0.5 percent of the national wealth, while in 2019 it is just over 1.5 percent.[151] Racial disparity in poverty rates has narrowed since the civil rights era, with the poverty rate among African Americans decreasing from 24.7% in 2004 to 18.8% in 2020, compared to 10.5% for all Americans.[152][153] Poverty is associated with higher rates of marital stress and dissolution, physical and mental health problems, disability, cognitive deficits, low educational attainment, and crime.[154]

African Americans have a long and diverse history of business ownership. Although the first African American business is unknown, slaves captured from West Africa are believed to have established commercial enterprises as peddlers and skilled craftspeople as far back as the 17th century. Around 1900, Booker T. Washington became the most famous proponent of African American businesses. His critic and rival W. E. B. DuBois also commended business as a vehicle for African American advancement.[155]

This graph shows the real median US household income by race: 1967 to 2011, in 2011 dollars.[156]

African Americans had a combined buying power of over $1.6 trillion as of 2021, a 171% increase of their buying power in 2000 but lagging significantly in growth behind American Latinos and Asians in the same timer period (with 288% and 383%, respectively; for reference, US growth overall was 144% in the same period); however, African American net worth had shrunk 14% in the previous year despite strong growth in property prices and the S&P 500. In 2002, African American-owned businesses accounted for 1.2 million of the US's 23 million businesses.[157] As of 2011, African American-owned businesses account for approximately 2 million US businesses.[158] Black-owned businesses experienced the largest growth in number of businesses among minorities from 2002 to 2011.[158]

Twenty-five percent of Blacks had white-collar occupations (management, professional, and related fields) in 2000, compared with 33.6% of Americans overall.[159][160] In 2001, over half of African American households of married couples earned $50,000 or more.[160] Although in the same year African Americans were over-represented among the nation's poor, this was directly related to the disproportionate percentage of African American families headed by single women; such families are collectively poorer, regardless of ethnicity.[160]

In 2006, the median earnings of African American men was more than Black and non-Black American women overall, and in all educational levels.[161][162][163][164][165] At the same time, among American men, income disparities were significant; the median income of African American men was approximately 76 cents for every dollar of their European American counterparts, although the gap narrowed somewhat with a rise in educational level.[161][166]

Overall, the median earnings of African American men were 72 cents for every dollar earned of their Asian American counterparts, and $1.17 for every dollar earned by Hispanic men.[161][164][167] On the other hand, by 2006, among American women with post-secondary education, African American women have made significant advances; the median income of African American women was more than those of their Asian-, European- and Hispanic American counterparts with at least some college education.[162][163][168]

The US public sector is the single most important source of employment for African Americans.[169] During 2008?2010, 21.2% of all Black workers were public employees, compared with 16.3% of non-Black workers.[169] Both before and after the onset of the Great Recession, African Americans were 30% more likely than other workers to be employed in the public sector.[169] The public sector is also a critical source of decent-paying jobs for Black Americans. For both men and women, the median wage earned by Black employees is significantly higher in the public sector than in other industries.[169]

In 1999, the median income of African American families was $33,255 compared to $53,356 of European Americans. In times of economic hardship for the nation, African Americans suffer disproportionately from job loss and underemployment, with the Black underclass being hardest hit. The phrase "last hired and first fired" is reflected in the Bureau of Labor Statistics unemployment figures. Nationwide, the October 2008 unemployment rate for African Americans was 11.1%,[170] while the nationwide rate was 6.5%.[171] In 2007, the average income for African Americans was approximately $34,000, compared to $55,000 for Whites.[172] African Americans experience a higher rate of unemployment than the general population.[173]

The income gap between Black and White families is also significant. In 2005, employed Blacks earned 65% of the wages of Whites, down from 82% in 1975.[152] The New York Times reported in 2006 that in Queens, New York, the median income among African American families exceeded that of White families, which the newspaper attributed to the growth in the number of two-parent Black families. It noted that Queens was the only county with more than 65,000 residents where that was true.[119] In 2011, it was reported that 72% of Black babies were born to unwed mothers.[174] The poverty rate among single-parent Black families was 39.5% in 2005, according to Walter E. Williams, while it was 9.9% among married-couple Black families. Among White families, the respective rates were 26.4% and 6% in poverty.[175]

Collectively, African Americans are more involved in the American political process than other minority groups in the United States, indicated by the highest level of voter registration and participation in elections among these groups in 2004.[176] African Americans also have the highest level of Congressional representation of any minority group in the US.[177]

African American homeownership

The US homeownership rate according to race[178]

Homeownership in the US is the strongest indicator of financial stability and the primary asset most Americans use to generate wealth. African Americans continue to lag behind other racial groups in homeownership.[179] In the first quarter of 2021, 45.1% of African Americans owned their homes, compared to 65.3% of all Americans.[180] The African American homeownership rate has remained relatively flat since the 1970s despite an increase in anti-discrimination housing laws and protections.[181] The African American homeownership rate peaked in 2004 at 49.7%.[182]

The average White high school drop-out still has a slightly better chance of owning a home than the average African American college graduate usually due to unfavorable debt-to-income ratios or credit scores among most African American college graduates.[183][184] Since 2000, fast-growing housing costs in most cities have made it even more difficult for the US African American homeownership rate to significantly grow and reach over 50% for the first time in history. From 2000 to 2022, the median home price in the US grew 160%, outpacing average annual household income growth in that same period, which only grew about 30%.[185][186][187] South Carolina is the state with the most African American homeownership, with about 55% of African Americans owning their own homes.[188][189]

Black people, who make up 12% of the total U.S. population, make up 32% of all people experiencing homelessness, according to the data.[190]

Politics

Year Candidate of

the plurality Political

party % of

Black

vote Result

1980 Jimmy Carter Democratic 83% Lost

1984 Walter Mondale Democratic 91% Lost

1988 Michael Dukakis Democratic 89% Lost

1992 Bill Clinton Democratic 83% Won

1996 Bill Clinton Democratic 84% Won

2000 Al Gore Democratic 90% Lost

2004 John Kerry Democratic 88% Lost

2008 Barack Obama Democratic 95% Won

2012 Barack Obama Democratic 93% Won

2016 Hillary Clinton Democratic 88% Lost

2020 Joe Biden Democratic 87% Won

2024 Kamala Harris Democratic 85% Lost

Since the mid 20th century, a large majority of African Americans support the Democratic Party. In the 2024 Presidential election, 86% of African American voters supported Democrat Kamala Harris, while 13% supported Republican Donald Trump.[191] Although there is an African American lobby in foreign policy, it has not had the impact that African American organizations have had in domestic policy.[192]

Many African Americans were excluded from electoral politics in the decades following the end of Reconstruction. For those that could participate, until the New Deal, African Americans were supporters of the Republican Party because it was Republican President Abraham Lincoln who helped in granting freedom to American slaves; at the time, the Republicans and Democrats represented the sectional interests of the North and South, respectively, rather than any specific ideology, and both conservative and liberal were represented equally in both parties.

The African American trend of voting for Democrats can be traced back to the 1930s during the Great Depression, when Franklin D. Roosevelt's New Deal program provided economic relief to African Americans. Roosevelt's New Deal coalition turned the Democratic Party into an organization of the working class and their liberal allies, regardless of region. The African American vote became even more solidly Democratic when Democratic presidents John F. Kennedy and Lyndon B. Johnson pushed for civil rights legislation during the 1960s. In 1960, nearly a third of African Americans voted for Republican Richard Nixon.[193]

Conservatism has been growing among African Americans, particularly since the 2020 Presidential election. In the 2024 election, Trump secured a slightly larger share of the African American vote compared to his 2020 performance.[194][195][196]

Black national anthem

"Lift Every Voice and Sing" being sung by the family of Barack Obama, Smokey Robinson and others in the White House in 2014

"Lift Every Voice and Sing" is often referred to as the Black national anthem in the United States.[197] In 1919, the National Association for the Advancement of Colored People (NAACP) had dubbed it the "Negro national anthem" for its power in voicing a cry for liberation and affirmation for African-American people.[198]

Religion

Religious affiliation of African Americans in 2007[199]

Black Protestant (59.0%)

Evangelical Protestant (15.0%)

Mainline Protestant (4.00%)

Roman Catholic (5.00%)

Jehovah's Witness (1.00%)

Other Christian (1.00%)

Muslim (1.00%)

Other religion (1.00%)

Unaffiliated (11.0%)

Atheist or agnostic (2.00%)

Main article: Religion of Black Americans

Further information: Black church, Hoodoo (folk magic), and Louisiana Voodoo

Mount Zion United Methodist Church is the oldest African American congregation in Washington, D.C.

Masjid Malcolm Shabazz in Harlem, New York City

The majority of African Americans are Protestant, many of whom follow the historically Black churches.[200] The term Black church refers to churches which minister to predominantly African American congregations. Black congregations were first established by freed slaves at the end of the 17th century, and later when slavery was abolished more African Americans were allowed to create a unique form of Christianity that was culturally influenced by African spiritual traditions.[201] One of these early African American Christian cultural traditions in the Black Church is the Watchnight service, also called Freedom's Eve, where African American congregations all over the nation come together on New Year's Eve through New Years morning in remembrance of the eve and New Year of their emancipation, sharing testimonies, being baptized and partaking in praise and worship.[202]

According to a 2007 survey, more than half of the African American population are part of the historically Black churches.[203] The largest Protestant denomination among African Americans are the Baptists,[204] distributed mainly in four denominations, the largest being the National Baptist Convention, USA and the National Baptist Convention of America.[205] The second largest are the Methodists,[206] the largest denominations are the African Methodist Episcopal Church and the African Methodist Episcopal Zion Church.[205][207]

Pentecostals are distributed among several different religious bodies, with the Church of God in Christ as the largest among them by far.[205] About 16% of African American Christians are members of White Protestant communions,[206] these denominations (which include the United Church of Christ) mostly have a 2 to 3% African American membership.[208] There are also large numbers of Catholics, constituting 5% of the African American population.[203] Of the total number of Jehovah's Witnesses, 22% are Black.[200]

Some African Americans follow Islam. Historically, between 15 and 30% of enslaved Africans brought to the Americas were Muslims, but most of these Africans were converted to Christianity during the era of American slavery.[209] During the twentieth century, some African Americans converted to Islam, mainly through the influence of Black nationalist groups that preached with distinctive Islamic practices; including the Moorish Science Temple of America, and the largest organization, the Nation of Islam, founded in the 1930s, which attracted at least 20,000 people by 1963.[210][211] Prominent members included activist Malcolm X and boxer Muhammad Ali.[212]

Muhammad Ali converted to Islam in 1964.

Malcolm X is considered the first person to start the movement among African Americans towards mainstream Islam, after he left the Nation and made the pilgrimage to Mecca.[213] In 1975, Warith Deen Mohammed, the son of Elijah Muhammad took control of the Nation after his father's death and guided the majority of its members to orthodox Islam.[214]

African American Muslims constitute 20% of the total US Muslim population,[215] the majority are Sunni or orthodox Muslims, some of these identify under the community of W. Deen Mohammed.[216][217] The Nation of Islam led by Louis Farrakhan has a membership ranging from 20,000 to 50,000 members.[218]

There is also a small but growing group of African American Jews, making up less than 0.5% of African Americans or about 2% of the Jewish population in the United States. The majority of African-American Jews are Ashkenazi, while smaller numbers identify as Sephardi, Mizrahi, or other.[219][220][221] Many African-American Jews are affiliated with denominations such as the Reform, Conservative, Reconstructionist, or Orthodox branches of Judaism, but the majority identify as "Jews of no religion", commonly known as secular Jews. A significant number of people who identify themselves as "Black Jews" are affiliated with syncretic religious groups, largely the Black Hebrew Israelites, whose beliefs include the claim that African Americans are descended from the Biblical Israelites.[222] Jews of all races typically do not accept Black Hebrew Israelites as Jews, in part because they are usually not Jewish according to Jewish law,[223] and in part because these groups are sometimes associated with antisemitism.[224][225] African-American Jews have criticized the Black Hebrew Israelites, regarding the movement as primarily composed of Black non-Jews who have appropriated Black-Jewish identity.[226]

Confirmed atheists are less than one half of one percent, similar to numbers for Hispanics.[227][228][229]

Sexuality

See also: African-American LGBT community

According to a Gallup survey, 4.6% of Black or African Americans self-identified as LGBT in 2016,[230] while the total portion of American adults in all ethnic groups identifying as LGBT was 4.1% in 2016.[230] African Americans are more likely to identify themselves as lesbian, gay, bisexual, or transgender than any other racial or ethnic group in the United States.[231]

Health

Further information: Race and health in the United States § African Americans

See also: Impact of the COVID-19 pandemic on black people § United States

General health

See also: Alzheimer's disease in African Americans

The life expectancy for Black men in 2008 was 70.8 years.[232] Life expectancy for Black women was 77.5 years in 2008.[232] In 1900, when information on Black life expectancy started being collated, a Black man could expect to live to 32.5 years and a Black woman 33.5 years.[232] In 1900, White men lived an average of 46.3 years and White women lived an average of 48.3 years.[232] African American life expectancy at birth is persistently five to seven years lower than European Americans.[233] Black men have shorter lifespans than any other group in the US besides Native American men.[234]

Black people have higher rates of obesity, diabetes, and hypertension than the US average.[232] For adult Black men, the rate of obesity was 31.6% in 2010.[235] For adult Black women, the rate of obesity was 41.2% in 2010.[235] African Americans have higher rates of mortality than any other racial or ethnic group for 8 of the top 10 causes of death.[236] In 2013, among men, Black men had the highest rate of getting cancer, followed by White, Hispanic, Asian/Pacific Islander (A/PI), and American Indian/Alaska Native (AI/AN) men. Among women, White women had the highest rate of getting cancer, followed by Black, Hispanic, Asian/Pacific Islander, and American Indian/Alaska Native women.[237] African Americans also have higher prevalence and incidence of Alzheimer's disease compared to the overall average.[238][239]

Black women lead the nation in abortions. According to a 2022 report, Black women made up 40% of abortions despite making up 13% of the U.S. woman population.[240][241] African-Americans are more likely than White Americans to die due to health-related problems developed by alcoholism. Alcohol abuse is the main contributor to the top 3 causes of death among African Americans.[242]

In December 2020, African Americans were less likely to be vaccinated against COVID-19 due to mistrust in the US medical system. From 2021 to 2022, there was an increase in African Americans who became vaccinated.[243][244][245] Still, in 2022, COVID-19 complications became the third leading cause of death for African Americans.[246]

Violence is a major problem within the African American community.[247][248] A report from the US Department of Justice states "In 2005, homicide victimization rates for Blacks were 6 times higher than the rates for Whites".[249] The report also found that "94% of Black victims were killed by Blacks."[249] Of the nearly 20,000 recorded US homicides in 2022, African Americans made up the majority of offenders and victims despite making up less than 15% of the population.[250] In 2024, all of the top 5 most dangerous US cities have a significant Black population and highly concerning Black-on-Black violent crime rate.[251] Black males age 15?44 are the only race/sex category for which homicide is a top 5 cause of death.[234] Black women are 3 times more likely to be killed by an intimate partner than White women.[247] Black children are 3 times more likely to die due to parental abuse and neglect than White children.[252]

Sexual health

According to the Centers for Disease Control and Prevention, African Americans have higher rates of sexually transmitted infections (STIs) compared to Whites, with 5 times the rates of syphilis and chlamydia, and 7.5 times the rate of gonorrhea.[253]

The disproportionately high incidence of HIV/AIDS among African Americans has been attributed to homophobic influences, lack of condom usage, and lack of proper healthcare.[254] The prevalence of HIV/AIDS among Black men is seven times higher than the prevalence for White men, and Black men are more than nine times as likely to die from HIV/AIDS-related illness than White men.[234] The prevalence of HIV/AIDS among Black women is 20 times higher than White women, and Black women are more than 15 times as likely to die from HIV/AIDS-related illness than White women.[255][256]

Mental health

African Americans have several barriers for accessing mental health services. Counseling has been frowned upon and distant in utility and proximity to many people in the African American community. In 2004, a qualitative research study explored the disconnect with African Americans and mental health. The study was conducted as a semi-structured discussion which allowed the focus group to express their opinions and life experiences. The results revealed a couple key variables that create barriers for many African American communities to seek mental health services such as the stigma, lack of four important necessities; trust, affordability, cultural understanding and impersonal services.[257]

Historically, many African American communities did not seek counseling because religion was a part of the family values.[258] African American who have a faith background are more likely to seek prayer as a coping mechanism for mental issues rather than seeking professional mental health services.[257] In 2015 a study concluded, African Americans with high value in religion are less likely to utilize mental health services compared to those who have low value in religion.[259]

In the United States, counseling approaches are based on the experience of White Americans and do not fit within the African American culture. African American families tend to resolve concerns within the family, and it is viewed by the family as a strength. On the other hand, when African Americans seek counseling, they face a social backlash and are criticized. They may be labeled "crazy", viewed as weak, and their pride is diminished.[257] Because of this, many African Americans instead seek mentorship within communities they trust.

Terminology is another barrier in relation to African Americans and mental health. There is more stigma on the term psychotherapy versus counseling. In one study, psychotherapy is associated with mental illness whereas counseling approaches problem-solving, guidance and help.[257] More African Americans seek assistance when it is called counseling and not psychotherapy because it is more welcoming within the cultural and community.[260] Counselors are encouraged to be aware of such barriers for the well-being of African American clients. Without cultural competency training in health care, many African Americans go unheard and misunderstood.[257]

In 2021, African Americans had the third highest suicide rate trailing American Indians/Alaska Natives and White Americans. However, African Americans had the second highest increase of its suicide rate from 2011 to 2021, growing 58%.[261] As of 2024, suicide is the second leading cause of death among African-Americans between the ages of 15 and 24, with Black men being four times more likely to kill themselves than Black women.[262]

Genetics

See also: Genetic history of the African diaspora

Genome-wide studies

Genetic clustering of 128 African Americans, by Zakharia et al. (2009). Each vertical bar represents an individual. The color scheme of the bar plot matches that in the PCA plot.[263]

Recent studies of African Americans using genetic testing have found ancestry to vary by region and sex of ancestors. These studies found that on average, African Americans have 73.2?82.1% Sub-Saharan African, 16.7?24% European, and 0.8?1.2% Native American genetic ancestry, with large variation between individuals.[264][265][266] Commercial testing services have reported similar variation, with ranges from 0.6 to 2 percent Native American, 19 to 29 percent European, and 65 to 80 percent Sub-Saharan African ancestry.[267]

According to a genome-wide study by Bryc et al. (2009), the mixed ancestry of African Americans in varying ratios came about as the result of sexual contact between West/Central Africans (more frequently females) and Europeans (more frequently males). This can be understood as being the result of enslaved African American females being raped by White males.[268] Consequently, the 365 African Americans in their sample have a genome-wide average of 78.1% West African ancestry and 18.5% European ancestry, with large variation among individuals (ranging from 99% to 1% West African ancestry). The West African ancestral component in African Americans is most similar to that in present-day speakers from the non-Bantu branches of the Niger-Congo family.[264][note 2]

Correspondingly, Montinaro et al. (2014) observed that around 50% of the overall ancestry of African Americans traces comes from a population similar to the Niger-Congo-speaking Yoruba of southern Nigeria and southern Benin, reflecting the centrality of this West African region in the Atlantic slave trade. The next most frequent ancestral component found among African Americans was derived from Great Britain, in keeping with historical records. It constitutes a little over 10% of their overall ancestry and is most similar to the Northwest European ancestral component also carried by Barbadians.[270] Zakharia et al. (2009) found a similar proportion of Yoruba-like ancestry in their African American samples, with a minority also drawn from Mandenka and Bantu populations. Additionally, the researchers observed an average European ancestry of 21.9%, again with significant variation between individuals.[263] Bryc et al. (2009) note that populations from other parts of the continent may also constitute adequate proxies for the ancestors of some African American individuals; namely, ancestral populations from Guinea Bissau, Senegal and Sierra Leone in West Africa and Angola in Southern Africa.[264] An individual African American person can have over fifteen African ethnic groups in their genetic makeup alone due to the slave trade covering such vast areas.[271]

Altogether, genetic studies suggest that African Americans are a genetically diverse people. According to DNA analysis led in 2006 by Penn State geneticist Mark D. Shriver, around 58 percent of African Americans have at least 12.5% European ancestry (equivalent to one European great-grandparent and their forebears), 19.6 percent of African Americans have at least 25% European ancestry (equivalent to one European grandparent and their forebears), and 1 percent of African Americans have at least 50% European ancestry (equivalent to one European parent and their forebears).[272][273] According to Shriver, around 5 percent of African Americans also have at least 12.5% Native American ancestry (equivalent to one Native American great-grandparent and their forebears).[274][275] Research suggests that Native American ancestry among people who identify as African American is a result of relationships that occurred soon after slave ships arrived in the American colonies, and European ancestry is of more recent origin, often from the decades before the Civil War.[276]

Y-DNA

Africans bearing the E-V38 (E1b1a) likely traversed across the Sahara, from east to west, approximately 19,000 years ago.[277] E-M2 (E1b1a1) likely originated in West Africa or Central Africa.[278] According to a Y-DNA study by Sims et al. (2007), the majority (?60%) of African Americans belong to various subclades of the E-M2 (E1b1a1, formerly E3a) paternal haplogroup. This is the most common genetic paternal lineage found today among West/Central African males and is also a signature of the historical Bantu migrations. The next most frequent Y-DNA haplogroup observed among African Americans is the R1b clade, which around 15% of African Americans carry. This lineage is most common today among Northwestern European males. The remaining African Americans mainly belong to the paternal haplogroup I (?7%), which is also frequent in Northwestern Europe.[279]

mtDNA

According to an mtDNA study by Salas et al. (2005), the maternal lineages of African Americans are most similar to haplogroups that are today especially common in West Africa (>55%), followed closely by West-Central Africa and Southwestern Africa (<41%). The characteristic West African haplogroups L1b, L2b,c,d, and L3b,d and West-Central African haplogroups L1c and L3e in particular occur at high frequencies among African Americans. As with the paternal DNA of African Americans, contributions from other parts of the continent to their maternal gene pool are insignificant.[280]

Racism and social status

See also: Income inequality in the United States

Formal political, economic and social discrimination against minorities has been present throughout American history. Leland T. Saito, Associate Professor of Sociology and American Studies & Ethnicity at the University of Southern California, writes, "Political rights have been circumscribed by race, class and gender since the founding of the United States, when the right to vote was restricted to White men of property. Throughout the history of the United States, race has been used by Whites for legitimizing and creating difference and social, economic and political exclusion."[65]

Those who economically gained the most from slavery were the planter class, owners of large-scale plantations where large numbers of enslaved Africans were held captive and forced to produce crops to create wealth for a White elite.[281] Having a prominent role in politics with eight presidents owning slaves while in office, upon the end of the Civil War the planter class kept control of their land and remained politically influential, with the London School of Economics stating, "this persistence in "de facto power" in turn allowed them to block economic reforms, disenfranchise Black voters, and restrict the mobility of workers."[282]

Although they have gained a greater degree of social equality since the civil rights movement, African Americans have remained stagnant economically, which has hindered their ability to break into the middle class and beyond. As of 2020, the racial wealth gap between Whites and Blacks remains as large as it was in 1968, with the typical net worth of a White household equivalent to that of 11.5 Black households.[283] Despite this, African Americans have increased employment rates and gained representation in the highest levels of American government in the post?civil rights era.[284] However, widespread racism remains an issue that continues to undermine the development of social status.[284][285]

Economically, of all the racially Black ethnic groups on the globe, African Americans are the wealthiest and most successful, with one in every fifty African American families being millionaires.[286] This equates in 2023 to approximately 1.79 million African American millionaires in the United States,[287][288] which is more than the number of millionaires in any racially Black country, and many other countries, around the world.

Policing and criminal justice

See also: Race and crime in the United States and Racial profiling in the United States

In the US, which has the largest per-capita prison population in the world, African Americans are overrepresented as the second largest population of prison inmates (38%) in 2023, coming second to Whites who made up 57% of the prison population.[289] According to the National Registry of Exonerations, Blacks are roughly 7.5 times more likely to be wrongfully convicted of murder in the US than Whites.[290] In 2012, the New York City Police Department detained people more than 500,000 times under the city's stop-and-frisk law. Of the total detained, 55% were African-Americans, while Black people made up 20% of the city's population.[291]

Al Sharpton led the Commitment March: Get Your Knee Off Our Necks protest on August 28, 2020.

African American males are more likely to be killed by police when compared to other races.[292] This is one of the factors that led to the creation of the Black Lives Matter movement in 2013.[293] A historical issue in the US where women have weaponized their White privilege in the country by reporting on Black people, often instigating racial violence,[294][295] difficult White women?who have been given a different name over the centuries by African Americans?calling the police on Black people became widely publicized in 2020.[296][297] According to The Guardian, "The specter of Karen persisted as Black Lives Matter protests and civil unrest spread around the country following Floyd's murder and reckonings with racism began to roil institutions, toppling careers as well as statues".[298]

In the aftermath of the peak Black Lives Matter protests and widespread police reform efforts in the early 2020s, crime rates surged across the nation, especially in predominantly Black neighborhoods. Many cities experienced near-record or record levels of violence and other criminal activity. As a result, numerous municipalities scaled back police reform initiatives and increased funding for law enforcement.[299][300][301]

Social issues

After over 50 years, marriage rates for all Americans began to decline while divorce rates and out-of-wedlock births have climbed.[302] These changes have been greatest among African Americans. After more than 70 years of racial parity Black marriage rates began to fall behind Whites.[302] Single-parent households have become common, and according to US census figures released in January 2010, only 38 percent of Black children live with both their parents.[303] In 2021, statistics show that over 80 percent marriages in the African American ethnic group marry within their ethnic group.[304]

Although the ban on interracial marriage ended in California in 1948, entertainer Sammy Davis Jr. faced a backlash for his involvement with a White woman in 1957.

The first ever anti-miscegenation law was passed by the Maryland General Assembly in 1691, criminalizing interracial marriage.[305] In a speech in Charleston, Illinois in 1858, Abraham Lincoln stated, "I am not, nor ever have been in favor of making voters or jurors of negroes, nor of qualifying them to hold office, nor to intermarry with white people".[306] By the late 1800s, 38 US states had anti-miscegenation statutes.[305] By 1924, the ban on interracial marriage was still in force in 29 states.[305] While interracial marriage had been legal in California since 1948, in 1957 actor Sammy Davis Jr. faced a backlash for his involvement with White actress Kim Novak.[307] Harry Cohn, the president of Columbia Pictures, with whom Novak was under contract, gave in to his concerns that a racist backlash against the relationship could hurt the studio.[307] Davis briefly married Black dancer Loray White in 1958 to protect himself from mob violence.[307] Inebriated at the wedding ceremony, Davis despairingly said to his best friend, Arthur Silber Jr., "Why won't they let me live my life?" The couple never lived together, and commenced divorce proceedings in September 1958.[307] In 1958, officers in Virginia entered the home of Mildred and Richard Loving and dragged them out of bed for living together as an interracial couple, on the basis that "any white person intermarry with a colored person"?or vice versa?each party "shall be guilty of a felony" and face prison terms of five years.[305] In 1967 the law was ruled unconstitutional (via the 14th Amendment adopted in 1868) by the US Supreme Court in Loving v. Virginia.[305]

In 2008, Democrats overwhelmingly voted 70% against California Proposition 8, African Americans voted 58% in favor of it while 42% voted against Proposition 8.[308] On May 9, 2012, Barack Obama, the first Black president, became the first US president to support same-sex marriage. Since Obama's endorsement there has been a rapid growth in support for same-sex marriage among African Americans. As of 2012, 59% of African Americans support same-sex marriage, which is higher than support among the national average (53%) and White Americans (50%).[309]

Polls in North Carolina,[310] Pennsylvania,[311] Missouri,[312] Maryland,[313] Ohio,[314] Florida,[315] and Nevada[316] have also shown an increase in support for same sex marriage among African Americans. On November 6, 2012, Maryland, Maine, and Washington all voted for approve of same-sex marriage, along with Minnesota rejecting a constitutional amendment banning same-sex marriage. Exit polls in Maryland show about 50% of African Americans voted for same-sex marriage, showing a vast evolution among African Americans on the issue and was crucial in helping pass same-sex marriage in Maryland.[317]

Black Americans hold far more conservative opinions on abortion, extramarital sex, and raising children out of wedlock than Democrats as a whole.[318] On financial issues, however, African Americans are in line with Democrats, generally supporting a more progressive tax structure to provide more government spending on social services.[319]

Political legacy

Dr. Martin Luther King Jr. remains the most prominent political leader in the American civil rights movement and perhaps the most influential African American political figure in general.

African Americans have fought in every war in the history of the United States.[320]

The gains made by African Americans in the civil rights movement and in the Black Power movement not only obtained certain rights for African Americans but changed American society in far-reaching and fundamentally important ways. Prior to the 1950s, Black Americans in the South were subject to de jure discrimination, or Jim Crow laws. They were often the victims of extreme cruelty and violence, sometimes resulting in deaths: by the post World War II era, African Americans became increasingly discontented with their long-standing inequality. In the words of Martin Luther King Jr., African Americans and their supporters challenged the nation to "rise up and live out the true meaning of its creed that all men are created equal ..."[321]

The civil rights movement marked an enormous change in American social, political, economic and civic life. It brought with it boycotts, sit-ins, nonviolent demonstrations and marches, court battles, bombings and other violence; prompted worldwide media coverage and intense public debate; forged enduring civic, economic and religious alliances; and disrupted and realigned the nation's two major political parties.

Over time, it has changed in fundamental ways the manner in which Blacks and Whites interact with and relate to one another. The movement resulted in the removal of codified, de jure racial segregation and discrimination from American life and law, and heavily influenced other groups and movements in struggles for civil rights and social equality within American society, including the Free Speech Movement, the disabled, the women's movement, and migrant workers. It also inspired the Native American rights movement, and in King's 1964 book Why We Can't Wait he wrote the US "was born in genocide when it embraced the doctrine that the original American, the Indian, was an inferior race."[322][323]

Media and coverage

See also: Representation of African Americans in media and African-American newspapers

BET founder Robert L. Johnson with former US President George W. Bush

Some activists and academics contend that American news media coverage of African American news, concerns, or dilemmas is inadequate,[324][325][326] or that the news media present distorted images of African Americans.[327]

To combat this, Robert L. Johnson founded Black Entertainment Television (BET), a network that targets young African Americans and urban audiences in the United States. Over the years, the network has aired such programming as rap and R&B music videos, urban-oriented movies and television series, and some public affairs programs. On Sunday mornings, BET would broadcast Christian programming; the network would also broadcast non-affiliated Christian programs during the early morning hours daily. According to Viacom, BET is now a global network that reaches households in the United States, Caribbean, Canada, and the United Kingdom.[328] The network has gone on to spawn several spin-off channels, including BET Her (originally launched as BET on Jazz).[329]

Another network targeting African Americans is TV One. TV One is owned by Urban One, founded and controlled by Catherine Hughes. Urban One is one of the nation's largest radio broadcasting companies and the largest African American-owned radio broadcasting company in the United States.[330]

In June 2009, NBC News launched a new website named TheGrio.[331] It is the first African American video news site that focuses on underrepresented stories in existing national news.[332]

Black-owned and oriented media outlets

The Africa Channel ? Dedicated to programming about African culture.

aspireTV ? a digital cable and satellite channel owned by businessman and former basketball player Magic Johnson.

ATTV ? an independent public affairs and educational channel.

BET Media Group ? The most prominent multimedia outlet targeting Afro-Americans.

BET

BET Her

VH1 ? Originally a MTV spin-off focused on light genres of music, the network's programming became slanted towards African American culture during the 2010s.[333]

Bounce TV ? a digital multicast network owned by the E. W. Scripps Company.

Fox Soul ? a digital television and streaming network primarily airing original talk shows and syndicated programming

Oprah Winfrey Network ? a cable and satellite network founded by Oprah Winfrey and jointly owned by Warner Bros. Discovery and Harpo Studios. While not exclusively targeting African Americans, much of its original programming is geared towards a similar demographic.

Revolt ? a music channel and media company founded by Sean "Puff Daddy" Combs.

Soul of the South Network ? a regional broadcast network.

TheGrio ? a digital multicast network focused on news and opinion-based programming.

TV One ? a general entertainment network targeting adults.

Cleo TV ? a sister network targeting millennial and Generation X women

We TV ? Owned by AMC Networks, became slanted towards Black women during the 2010s

Culture

Further information: African-American culture

See also: African-American art

A traditional soul food dinner consisting of fried chicken with macaroni and cheese, collard greens, breaded fried okra, and cornbread

From their earliest presence in North America, African Americans have significantly contributed literature, art, agricultural skills, cuisine, clothing styles, music, language, and social and technological innovation to American culture. The cultivation and use of many agricultural products in the United States, such as yams, peanuts, rice, okra, sorghum, grits, watermelon, indigo dyes, and cotton, can be traced to West African and African American influences. Notable examples include George Washington Carver, who created nearly 500 products from peanuts, sweet potatoes, and pecans.[334] Soul food is a variety of cuisine popular among African Americans. It is closely related to the cuisine of the Southern United States. The descriptive terminology may have originated in the mid-1960s, when soul was a common definer used to describe African American culture (for example, soul music). African Americans were the first peoples in the United States to make fried chicken, along with Scottish immigrants to the South. Although the Scottish had been frying chicken before they emigrated, they lacked the spices and flavor that African Americans had used when preparing the meal. The Scottish American settlers therefore adopted the African American method of seasoning chicken.[335] However, fried chicken was generally a rare meal in the African American community and was usually reserved for special events or celebrations.[336]

Language

Main article: African-American English

See also: Black American Sign Language, Gullah language, Afro-Seminole Creole, and Louisiana Creole

African-American English is a variety (dialect, ethnolect, and sociolect) of American English, commonly spoken by urban working-class and largely bi-dialectal middle-class African Americans.[337] It shares parts of its grammar and phonology with the Southern American English dialect. African American English differs from Standard American English (SAE) in certain pronunciation characteristics, tense usage, and grammatical structures, which were derived from West African languages (particularly those belonging to the Niger?Congo family).[338]

Virtually all habitual speakers of African American English can understand and communicate in Standard American English. As with all linguistic forms, AAVE's usage is influenced by various factors, including geographical, educational and socioeconomic background, as well as formality of setting.[338] Additionally, there are many literary uses of this variety of English, particularly in African American literature.[339]

Other languages are spoken by specific sub-communities. The Gullah language is an English-based creole language spoken mostly in the coastal regions of South Carolina and Georgia by the Gullah;[340] an off-shoot of this is Afro-Seminole Creole spoken by Black Seminoles mostly now in Mexico and Brackettville, Texas.[341] Louisiana Creole is a French-based creole and spoken mostly in Louisiana.[342]

Traditional names

Main article: African-American names

African-American names are part of the cultural traditions of African Americans, most of these cultural names having no connection to Africa but strictly an African American cultural practice that developed in the United States during enslavement.[343] This new evidence became apparent by census records which show African Americans and White Americans, though they spoke the same language, chose to use different names even during times of enslavement, which is where and when the development of African American cultural names began.[343]

Prior to this newer information, it was only thought that before the 1950s, and 1960s, most African-American names closely resembled those used within European-American culture.[344] Babies of that era were generally given a few common names, with children using nicknames to distinguish the various people with the same name. With the rise of 1960s civil rights movement, there was a dramatic increase in names of various origins.[345]

By the 1970s, and 1980s, it had become common among African Americans to invent new names for themselves, although many of these invented names took elements from popular existing names. Prefixes such as La/Le, Da/De, Ra/Re and Ja/Je, and suffixes like -ique/iqua, -isha and -aun/-awn are common, as are inventive spellings for common names. The book Baby Names Now: From Classic to Cool?The Very Last Word on First Names places the origins of "La" names in African-American culture in New Orleans.[346]

Even with the rise of inventive names, it is still common for African Americans to use biblical, historical, or traditional European names. Daniel, Christopher, Michael, David, James, Joseph, and Matthew were thus among the most frequent names for African-American boys in 2013.[344][347][348]

The name LaKeisha is typically considered American in origin but has elements that were drawn from both French and West/Central African roots. Names such as LaTanisha, JaMarcus, DeAndre, and Shaniqua were created in the same way. Punctuation marks are seen more often within African American names than other American names, such as the names Mo'nique and D'Andre.[344]

Music

The King & Carter Jazzing Orchestra photographed in Houston, Texas, January 1921

Chuck Berry is considered a pioneer of rock and roll.

African American music is one of the most pervasive African American cultural influences in the United States today and is among the most dominant in mainstream popular music. Hip hop, R&B, funk, rock and roll, soul, blues, and other contemporary American musical forms originated in Black communities and evolved from other Black forms of music, including blues, doo-wop, barbershop, ragtime, bluegrass, jazz, and gospel music.

African American-derived musical forms have also influenced and been incorporated into virtually every other popular music genre in the world, including country and techno. African American genres are the most important ethnic vernacular tradition in America, as they have developed independent of African traditions from which they arise more so than any other immigrant groups, including Europeans; make up the broadest and longest lasting range of styles in America; and have, historically, been more influential, interculturally, geographically, and economically, than other American vernacular traditions.[349]

Dance

African Americans have also had an important role in American dance. Bill T. Jones, a prominent modern choreographer and dancer, has included historical African American themes in his work, particularly in the piece "Last Supper at Uncle Tom's Cabin/The Promised Land". Likewise, Alvin Ailey's artistic work, including his "Revelations" based on his experience growing up as an African American in the South during the 1930s, has had a significant influence on modern dance. Another form of dance, stepping, is an African American tradition whose performance and competition has been formalized through the traditionally Black fraternities and sororities at universities.[350]

Sports

This section is an excerpt from African Americans in sports.[edit]

Discussions of race and sports in the United States, where the two subjects have always been intertwined in American history, have focused to a great extent on African Americans. Depending on the type of sport and performance level, African Americans are reported to be over- or under-represented. African Americans compose the highest percentage of the minority groups active at the professional level, but are among those who show the lowest participation overall. And though the list of African Americans in professional sports remains high, it only represents a small fraction of aspiring black athletes.

Literature and academics

Toni Morrison, recipient of the Nobel Prize for literature

Many African American authors have written stories, poems, and essays influenced by their experiences as African Americans. African American literature is a major genre in American literature. Famous examples include Langston Hughes, James Baldwin, Richard Wright, Zora Neale Hurston, Ralph Ellison, Nobel Prize winner Toni Morrison, and Maya Angelou.

African American inventors have created many widely used devices in the world and have contributed to international innovation. Norbert Rillieux created the technique for converting sugar cane juice into white sugar crystals. Moreover, Rillieux left Louisiana in 1854 and went to France, where he spent ten years working with the Champollions deciphering Egyptian hieroglyphics from the Rosetta Stone.[351] Most slave inventors were nameless, such as the slave owned by the Confederate President Jefferson Davis who designed the ship propeller used by the Confederate navy.[352]

By 1913, over 1,000 inventions were patented by Black Americans. Among the most notable inventors were Jan Matzeliger, who developed the first machine to mass-produce shoes,[353] and Elijah McCoy, who invented automatic lubrication devices for steam engines.[354] Granville Woods had 35 patents to improve electric railway systems, including the first system to allow moving trains to communicate.[355] Garrett A. Morgan developed the first automatic traffic signal and gas mask.[356]

Lewis Howard Latimer invented an improvement for the incandescent light bulb.[357] More recent inventors include Frederick McKinley Jones, who invented the movable refrigeration unit for food transport in trucks and trains.[358] Lloyd Quarterman worked with six other Black scientists on the creation of the atomic bomb (code named the Manhattan Project)[359] and helped develop the first nuclear reactor.[360]

As part of the preservation of their culture, African Americans have continuously launched their own publications and publishing houses, such as Robert Sengstacke Abbott, founder of the Chicago Defender newspaper, and Carter G. Woodson, the founder of Black History Month who spent over thirty years documenting and publishing African American history in journals and books. The Johnson Publishing Company, founded by John H. Johnson in 1942, is a National Historic Landmark.[361]

Terminology

General

This parade float displayed the word "Afro-Americans" in 1911.

The term African American was popularized by Jesse Jackson in the 1980s,[6] although there are recorded uses from the 18th and 19th centuries,[362] for example, in post-emancipation holidays and conferences.[363][364] Earlier terms also used to describe Americans of African ancestry referred more to skin color than to ancestry. Other terms (such as colored, person of color, or negro) were included in the wording of various laws and legal decisions which some thought were being used as tools of White supremacy and oppression.[365]

Michelle Obama was the First Lady of the United States; she and her husband, President Barack Obama, are the first African Americans to hold these positions.

A 16-page pamphlet entitled "A Sermon on the Capture of Lord Cornwallis" is notable for the attribution of its authorship to "An African American". Published in 1782, the book's use of this phrase predates any other yet identified by more than 50 years.[366]

In the 1980s, the term African American was advanced to give descendants of American slaves, and other American Blacks who lived through the slavery era, a heritage and a cultural base.[365] The term was popularized in Black communities around the country via word of mouth and ultimately received mainstream use after Jesse Jackson's use in 1988. Subsequently, major media outlets adopted it.[365]

Surveys in the 1990s and the first decade of the 21st century showed that the majority of Black Americans had no preference for African American versus Black American,[367] although they had a slight preference for the latter in personal settings and the former in more formal settings.[368] By 2021, according to polling from Gallup, 58% of Black Americans expressed no preference for what their group should be called, with 17% each preferring Black and African-American. Among those with no preference, Gallup found a slight majority favored Black "if [they] had to choose."[369]

In 2020, the Associated Press updated its AP Stylebook to direct its writers to capitalize the first letter of Black when it is used "in a racial, ethnic or cultural sense, conveying an essential and shared sense of history, identity and community among people who identify as Black, including those in the African diaspora and within Africa."[370] The New York Times and other outlets made similar changes at the same time.[371]

In 2023, the government released a new more detailed breakdown due to the rise in racially Black immigration into the US, listing African American as a compound termed ethnicity, distinguished from other racially Black ethnicities such as Nigerian, Jamaican etc.[372]

The term African American embraces pan-Africanism as earlier enunciated by prominent African thinkers such as Marcus Garvey, W. E. B. Du Bois, and George Padmore. The term Afro-Usonian, and variations of such, are more rarely used.[373][374]

Official identity

Racially segregated Negro section of keypunch operators at the US Census Bureau

Since 1977, in an attempt to keep up with changing social opinion, the United States government has officially classified Black people (revised to Black or African American in 1997) as "having origins in any of the Black racial groups of Africa."[375] Other federal offices, such as the US Census Bureau, adhere to the Office of Management and Budget standards on race in their data collection and tabulation efforts.[376] In preparation for the 2010 US census, a marketing and outreach plan called 2010 Census Integrated Communications Campaign Plan (ICC) recognized and defined African Americans as Black people born in the United States. From the ICC perspective, African Americans are one of three groups of Black people in the United States.[377]

The ICC plan was to reach the three groups by acknowledging that each group has its own sense of community that is based on geography and ethnicity.[378] The best way to market the census process toward any of the three groups is to reach them through their own unique communication channels and not treat the entire Black population of the US as though they are all African Americans with a single ethnic and geographical background. The Federal Bureau of Investigation of the US Department of Justice categorizes Black or African American people as "[a] person having origins in any of the Black racial groups of Africa" through racial categories used in the UCR Program adopted from the Statistical Policy Handbook (1978) and published by the Office of Federal Statistical Policy and Standards, US Department of Commerce, derived from the 1977 Office of Management and Budget classification.[379]

Admixture

See also: Interracial marriage in the United States, Miscegenation § United States, Multiracial American, One-drop rule, and hypodescent

Historically, "race mixing" between Black and White people was taboo in the United States. So-called anti-miscegenation laws, barring Blacks and Whites from marrying or having sex, were established in colonial America as early as 1691,[380] and endured in many Southern states until the Supreme Court ruled them unconstitutional in Loving v. Virginia (1967). The taboo among American Whites surrounding White-Black relations is a historical consequence of the oppression and racial segregation of African Americans.[381] Historian David Brion Davis notes the racial mixing that occurred during slavery was frequently attributed by the planter class to the "lower-class white males" but Davis concludes that "there is abundant evidence that many slaveowners, sons of slaveowners, and overseers took Black mistresses or in effect raped the wives and daughters of slave families."[382] A famous example was Thomas Jefferson's mistress, Sally Hemings.[383] Although publicly opposed to race mixing, Jefferson, in his Notes on the State of Virginia published in 1785, wrote: "The improvement of the Blacks in body and mind, in the first instance of their mixture with the whites, has been observed by every one, and proves that their inferiority is not the effect merely of their condition of life".[384]

Harvard University historian Henry Louis Gates Jr. wrote in 2009 that "African Americans...are a racially mixed or mulatto people?deeply and overwhelmingly so". After the Emancipation Proclamation, Chinese American men married African American women in high proportions to their total marriage numbers due to few Chinese American women being in the United States.[385] African slaves and their descendants have also had a history of cultural exchange and intermarriage with Native Americans,[386] although they did not necessarily retain social, cultural or linguistic ties to Native peoples.[387] There are also increasing intermarriages and offspring between non-Hispanic Blacks and Hispanics of any race, especially between Puerto Ricans and African Americans.[388]

Racially mixed marriages have become increasingly accepted in the United States since the civil rights movement.[389] Approval in national opinion polls has risen from 36% in 1978, to 48% in 1991, 65% in 2002, 77% in 2007.[390] A Gallup poll conducted in 2013 found that 84% of Whites and 96% of Blacks approved of interracial marriage, and 87% overall.[391] Black men are more than twice as likely to date and marry interracially than Black women.[392]

At the end of World War II, some African American military men stationed in Japan and Germany impregnated local non-Black women, resulting in the birth of thousands of mixed-race children. Many of these families later immigrated to the United States.[393][394]

Terminology dispute

Author Debra Dickerson has argued that the term Black should refer strictly to the descendants of Africans who were brought to America as slaves, and not to the sons and daughters of Black immigrants who lack that ancestry. Thus, under her definition, President Barack Obama, who is the son of a Kenyan, is not Black.[395][396] She makes the argument that grouping all people of African descent together regardless of their unique ancestral circumstances would inevitably deny the lingering effects of slavery within the American community of slave descendants, in addition to denying Black immigrants recognition of their own unique ancestral backgrounds. "Lumping us all together", Dickerson wrote, "erases the significance of slavery and continuing racism while giving the appearance of progress."[395] Similar comments have been made concerning Kamala Harris, the daughter of a Caribbean immigrant, who was elected vice president in 2020.[397][398][399]

Similar viewpoints to Dickerson's have been expressed by author Stanley Crouch in a New York Daily News piece, Charles Steele Jr. of the Southern Christian Leadership Conference[400] and African American columnist David Ehrenstein of the Los Angeles Times, who accused White liberals of flocking to Blacks who were Magic Negros, a term that refers to a Black person with no past who simply appears to assist the mainstream White (as cultural protagonists/drivers) agenda.[401] Ehrenstein went on to say "He's there to assuage white 'guilt' they feel over the role of slavery and racial segregation in American history."[401]

The American Descendants of Slavery (ADOS) movement coalesces around this view, arguing that Black descendants of American slavery deserve a separate ethnic category that distinguishes them from other Black groups in the United States.[402] Their terminology has gained popularity in some circles, but others have criticized the movement for a perceived bias against (especially poor and Black) immigrants, and for its often inflammatory rhetoric.[397][403][404] Politicians such as Obama and Harris have received especially pointed criticism from the movement, as neither are ADOS and have spoken out at times against policies specific to them.[398][399]

Many Pan-African movements and organizations that are ideologically Black nationalist, anti-imperialist, anti-Zionist, and Scientific socialist like The All-African People's Revolutionary Party (A-APRP), have argued that African (relating to the diaspora) or New Afrikan should be used instead of African American.[405] Most notably, Malcolm X and Kwame Ture expressed similar views that African Americans are Africans who "happen to be in America", and should not claim or identify as being American if they are fighting for Black (New Afrikan) liberation. Historically, this is due to the enslavement of Africans during the transatlantic slave trade, ongoing anti-Black violence, and structural racism in countries like the United States.[406][407]

Terms no longer in common use

Before the independence of the Thirteen Colonies until the abolition of slavery in 1865, an African American slave was commonly known as a negro. Free negro was the legal status in the territory of an African American person who was not enslaved.[408] In response to the project of the American Colonization Society to transport free Blacks to the future Liberia, a project most Blacks strongly rejected, the Blacks at the time said they were no more African than White Americans were European, and referred to themselves with what they considered a more acceptable term, "colored Americans". The term was used until the second quarter of the 20th century, when it was considered outmoded ? although it was retained in the name of the National Association for the Advancement of Colored People (NAACP) ? and generally gave way again to the exclusive use of negro,. By the 1940s, the term was commonly capitalized (Negro); but by the mid-1960s, it was considered disparaging. By the end of the 20th century, negro had come to be considered inappropriate and was rarely used and perceived as a pejorative.[409][410] The term is rarely used by younger Black people, but remained in use by many older African Americans who had grown up with the term, particularly in the Southern US.[411] The term remains in use in some contexts, such as the United Negro College Fund, an American philanthropic organization.

There are many other deliberately insulting terms, many of which were in common use (e.g., nigger), but had become unacceptable in normal discourse before the end of the 20th century. One exception is the use, among the Black community, of the slur nigger rendered as nigga, representing the pronunciation of the word in African American English. This usage has been popularized by American rap and hip-hop music cultures and is used as part of an in-group lexicon and speech. It is not necessarily derogatory and, when used among Black people, the word is often used to mean "homie" or "friend".[412] Acceptance of intra-group usage of the word nigga is still debated, although it has established a foothold among younger generations. The NAACP denounces the use of both nigga and nigger.[413]

See also

flag United States portal

African-American art

African American cinema

African-American middle class

African-American neighborhood

African-American politics:

African-American leftism

African-American socialism

Black anarchism

Black conservatism in the United States

Black liberalism

Black populism

Black women in American politics

African-American upper class

African diaspora in the Americas

Afrophobia

AP African American Studies

Black Belt in the American South

Black Hispanic and Latino Americans

Black mecca

Black Ozarkers

Black Southerners

Brown Babies

Civil rights movement (1865?1896)

Civil rights movement (1896?1954)

Juneteenth

National Museum of African American History and Culture

North Africans in the United States

Society and Black people in the Spanish Colonial Americas

South African Americans

Stereotypes of African Americans

Timeline of the civil rights movement

African immigration to the United States

West Indian Americans

African American?Jewish relations

African American?Korean American relations

Diaspora

African Americans in Africa

African Americans in Ghana

Americo-Liberian people

Sierra Leone Creole people

Nigerian Americans

Ethiopian Americans

Afro-Caribbean people

Bahamian Americans

Barbadian Americans

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Haitian Americans

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Trinidadian and Tobagonian Americans

African Americans in Canada

African Americans in France

African Americans in Israel

Black Nova Scotians

Samaná Americans

Haitian emigration

Merikins

Lists

Index of articles related to African Americans

List of African-American neighborhoods

List of majority-Black counties in the United States

List of African-American newspapers and media outlets