Jennifer M. Wilks

Carmen in Diaspora is a cultural history of Carmen adaptations set in African diasporic contexts. It explores the phenomenon of the connection between the story of Carmen, which originally appeared in Prosper Mérimée's eponymous 1845 novella and came to prominence through Georges Bizet's 1875 opera, with prolific popular recreations in African diasporic settings. The source texts for Carmen not only suggest nineteenth-century French negotiations of Blackness via the Romani community, but also provide provocative frameworks through which to examine conceptions of Black womanhood and self-determination in the twentieth and twenty-first centuries. Through analyses of Mérimée and Bizet, the Harlem Renaissance novels The Blacker the Berry (1929), Banjo (1929), and Romance in Marseille (2020); the U.S. movie musicals Carmen Jones (1954) and Carmen: A Hip Hopera (2001); the Senegalese and South African feature films Karmen Geï (2001) and U-Carmen eKhayelitsha (2005), respectively; and the Cuban-set stage musical Carmen la Cubana (2016), Carmen in Diaspora examines how these works illuminate the cultural currents of the nineteenth-century European context in which the character was born. The book also interrogates social categories, particularly gender, race, and sexuality, in contemporary Europe, North America, Africa, and the Caribbean. Carmen is Diaspora is an adaptation study that emphasizes connections formed through the transposition rather than imposition of European culture as it considers how artists have brought - and continue to bring - new energy, vision, and life to the story of opera's most famous character.

Race, Gender, and Comparative Black Modernism revives and critiques four African American and Francophone Caribbean women writers sometimes overlooked in discussions of early-twentieth-century literature: Guadeloupean Suzanne Lacascade (dates unknown), African American Marita Bonner (1899--1971), Martinican Suzanne Césaire (1913--1966), and African American Dorothy West (1907--1998). Reexamining their most significant work, Jennifer M. Wilks demonstrates how their writing challenges prevailing racial archetypes -- such as the New Negro and the Negritude hero -- of the period from the 1920s to the 1940s, and explores how these writers tapped into modernist currents from expressionism to surrealism to produce progressive treatments of race, gender, and nation that differed from those of currently canonized black writers of the era, the great majority of whom are men.Wilks begins with Lacascade, whom she deems ""best known for being unknown,"" reading Lacascade's novel Claire-Solange, âme africaine (1924) as a protofeminist, proto-Negritude articulation of Caribbean identity. She then examines the fissures left unexplored in New Negro visions of African American community by showing the ways in which Bonner's essays, plays, and short stories highlight issues of economic class. Césaire applied the ideas and techniques of surrealism to the French language, and Wilks reveals how her writings in the journal Tropiques (1941-45) directly and insightfully engage the intellectual influences that informed the work of canonical Negritude. Wilks' close reading of West's The Living Is Easy (1948) provides a retrospective critique of the forces that continued to circumscribe women's lives in the midst of the social and cultural awakening presumably embodied in the New Negro. To show how the black literary tradition has continued to confront the conflation of gender roles with social and literary conventions, Wilks examines these writers alongside the late twentieth-century writings of Maryse Condé and Toni Morrison. Unlike many literary analysts, Wilks does not bring together the four writers based on geography. Lacascade and Césaire came from different Caribbean islands, and though Bonner and West were from the United States, they never crossed paths. In considering this eclectic group of women writers together, Wilks reveals the analytical possibilities opened up by comparing works influenced by multiple intellectual traditions.