Mixed Race Studies

A Missing Question Mark: The Unknown Henry Ossawa Tanner

Nineteenth-Century Art Worldwide: a journal of nineteenth-century visual culture
Volume 8, Issue 2 (Autumn 2009)

Will South, Chief Curator
Dayton Art Institute

Henry Ossawa Tanner in 1907

Henry Ossawa Tanner, The Banjo Lesson, 1893. Oil on canvas, 49″ × 35½”. Hampton University Museum.

This article examines Henry Ossawa Tanner’s complex sense of his own racial identity. Tanner’s conflict was born of the fact that in his personal adult life he walked a fragile line between his whiteness and his blackness; in France, he systematically worked to remove race from the equation of his life. The author also identifies for the first time the source of his best-known painting, The Banjo Lesson.

Race remains at the heart of Henry Ossawa Tanner studies. Though he would have wished it not to be so, the issue of Tanner’s African American identity defined him in the late nineteenth century and continues to be the criterion by which twenty-first-century audiences appraise his legacy. Tanner struggled and sacrificed to become a recognized and accomplished painter of spiritual narratives, while we would have him also be a reluctant hero—the artist who against all odds overcame social barriers to shine at the Paris Salons, see his work purchased by the Musée du Luxembourg, and be compared critically with James McNeill Whistler. Tanner’s path to artistic success was indeed marked by instances of insult and injustice, and his career ascendancy was a remarkable feat. He lived his life, however, one that was driven by a commitment to the creation of art, in conflict with the hopeful expectations of many of his contemporaries. Tanner’s conflict, one of enormous pain and complexity, was born of the fact that in his personal adult life he walked a fragile line between his whiteness and his blackness; in France, he systematically worked to remove race from the equation of his life.

In 1914 the poet and art critic Eunice Tietjens wrote an article provisionally titled “H. O. Tanner” that she had hoped to publish in the International Studio.[1] She sent Tanner a draft of the article along with a letter, which read in part:

If there is anything in the article that you don’t like or don’t think is true I’m afraid you’ll have to expostulate to the editor, if he accepts it [the article]. The “if” seems large to me tonight, but then I’m tired . . .

Do write to me what you think of it. Here’s luck to us![2]

Tanner, in his rely to that letter, stated that the one problem he had with her article was contained in its last paragraph which reads:

In his personal life Mr. Tanner has had many things to contend with. Ill-health, poverty and race prejudice, always strong against a negro, have made the way hard for him. But he has come unspoiled alike through these early struggles and through his later successes. Simple and sincere like his canvases he has quietly followed his own instinct for beauty and has already given to the world many unforgettable paintings, while there are yet many years of work before him.[3]

Tanner’s objection was to the inference that he is a Negro. In the most comprehensive study done to date on the artist, the 1991 Philadelphia Museum of Art catalogue accompanying the exhibition of the same name, Henry Ossawa Tanner, Dewey Mosby characterizes Tanner’s response to Tietjens’s article as being revelatory of “the complicated nature of Tanner’s own thinking about race.”[4] Tanner’s reply begins:

May 25—1914
Dear Mrs. Tietjens—

Your good note & very appreciative article to hand I have read it & except it is more than I deserve, it is exceptionally good. What you say, is what I am trying to do, and in a smaller way am doing it (I hope).

The only thing I take exception to is the inference in your last paragraph—& while I know it is the dictum in the States, it is not any more true for that reason—

You say “in his personal life, Mr. T. has had many things to contend with. Ill-health, poverty, and race prejudice, always strong against a negro”—Now am I a Negro? Does not the 3/4 of English blood in my veins, which when it flowed in “pure” Anglo-Saxon men & which has done in the past, effective & distinguished work in the U.S.—does this not count for anything? Does the 1/4 or 1/8 of “pure” Negro blood in my veins count for all? I believe it (the Negro blood) counts & counts to my advantage—though it has caused me at times a life of great humiliations & sorrow—unlimited “kicks” & “cuffs” but that it is the source of all my talents (if I have any) I do not believe, any more than I believe it all comes from my English ancestors.

I suppose according to the distorted way things are seen in the States my curly blond curly-headed little boy would be a “negro.”[5]

Tanner’s statement “I believe it (the Negro blood) counts & counts to my advantage” has been interpreted as “clear confirmation of his [Tanner’s] pride in his own roots.”[6] When this letter was cited in the Philadelphia catalogue, however, the transcription contained a significant mistake. Instead of a period—”Now am I a Negro.”—Tanner actually placed a question mark at the end of that sentence: “Now am I a Negro?” This one mark completely changes the meaning of Tanner’s reply. Whereas he did not discount his African American blood, he emphasized that he is more white than black: three-quarters white, perhaps as little as one-eighth “pure” Negro. Furthermore, according to Tanner, neither his whiteness nor his blackness accounted for his talent.

The phrase “Now am I a Negro?” is profound evidence that Tanner understood himself to be, by virtue of genealogy and self-definition and not according to the “distorted way things are seen in the States,” not black. It was, he had come to conclude, a matter open to discussion. Yes, his African American blood counted, but again in his words, did the three-quarters of his English blood “not count for anything?”…

Read the entire article here.

Henry Ossawa Tanner’s Negotiation of Race and Art: Challenging “The Unknown Tanner”

Journal of Black Studies
Published online before print 2011-03-17
DOI: 10.1177/0021934710395588

Naurice Frank Woods, Visiting Assistant Professor of African American Studies
University of North Carolina, Greensboro

This essay is a response to an article recently published by Will South titled “A Missing Question Mark: The Unknown Henry Ossawa Tanner” in the journal Nineteenth-Century Art Worldwide. Tanner was the foremost African American artist of the late 19th century. He has emerged as an exemplar of Black achievement in the arts and is now included in the canon of American art of that period. While Tanner labored to remove the equation of race as the defining factor for his artistic output, he never lost sight of his racial identity. South’s article suggests otherwise and he reconstructs Tanner as a “tragic mulatto” who, on several occasions, passed as White to advance his career and social standing. South’s conclusion seriously jeopardizes Tanner’s hard-fought reputation and greatly diminishes his celebrated cultural significance. I weigh South’s evidence against documented sources and conclude that Tanner unabashedly affirmed his “Blackness” throughout his life and art.

Read or purchase the article here.

Affirming Blackness: A Rebuttal to Will South’s “A Missing Question Mark: The Unknown Henry Ossawa Tanner”

Nineteenth-Century Art Worldwide: a journal of ninetheenth-century visual culture
Volume 9, Issue 2 (Autumn 2010)

Naurice Frank Woods, Visiting Assistant Professor of African American Studies
University of North Carolina, Greensboro

George Dimock, Associate Professor of Art History
University of North Carolina, Greensboro

Will South’s recent article proposing a heretofore “unknown” Henry Ossawa Tanner who was conflicted about his African American identity and who, while in France, sought to pass as white demonstrates an impressive mastery of archival sources and a flair for persuasive re-interpretation. It is all the more problematic therefore that he misinterprets the available evidence and thereby diminishes the cultural significance of Tanner’s work. Most ingeniously, South builds an elaborate yet spurious argument by restoring a question mark to Tanner’s declaration “Now am I a Negro?” in a famous epistolary exchange with art critic Eunice Tietjens in 1914. In so doing he refashions the foremost African American artist of the nineteenth century as a tragic mulatto—a man who saw himself “as mostly white,” who worked while in France to “systematically…remove race from the equation of his life,” and was willing “to conceal the African American component of his extraction.” South concludes with a critical appraisal that undermines the integrity of Tanner’s art by claiming that “his achievements, ultimately, were grounded in a life of complex compromise lived in between his blackness and his whiteness.”

With or without the missing punctuation, Tanner’s response to Tietjens resounds as his most important statement on race. It reflects his utter frustration with America’s practice of applying a rule of hypodescent (the “one-drop rule“) that defined him as an innately inferior being and constricted his opportunities as artist and citizen. What Tanner was rejecting in his response to Tietjens was not his race but the American art establishment’s continual labeling of him as “Negro” whenever his talent was evaluated. By way of contrast, the Paris art world showed “steadily increasing interest” in his work, linking him with his fellow countrymen, James McNeill Whistler and John Singer Sargent, without “slight[ing] his art in the exploitation of his race” as was the custom in the U.S. press. Tanner considered himself principally an American artist and he affirmed his right to join the ranks of the cultural elite based on artistic merit and racial equality. Tanner’s life and art challenged his nation’s disingenuous notions of race. When taken in context, his question to Tietjens, “Now am I a Negro?” is far from being a renunciation of his black ancestry and heritage as South would have it. Rather it functions rhetorically as sardonic irony in response to the cruelties and stupidities of white racism…

Read the entire article here.