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Iconic as a novelist and popular cultural figure, Zora Neale Hurston remains underappreciated as an anthropologist. Is it inevitable that Hurston's literary authority should eclipse her anthropological authority? If not, what socio-cultural and institutional values and processes shape the different ways we read her work? Jennifer L. Freeman Marshall considers the polar receptions to Hurston's two areas of achievement by examining the critical response to her work across both fields. Drawing on a wide range of readings, Freeman Marshall explores Hurston's popular appeal as iconography, her elevation into the literary canon, her concurrent marginalization in anthropology despite her significant contributions, and her place within constructions of Black feminist literary traditions. Perceptive and original, Ain't I an Anthropologist is an overdue reassessment of Zora Neale Hurston's place in American cultural and intellectual life.

In this essay, I discuss the art of Missionary Mary Proctor, a contemporary folk artist from Tallahassee, Florida, in the context of the literary aesthetics of the renowned twentieth-century anthropologist and writer Zora Neale Hurston. In comparing these Southern-born African American women artists, I argue that both are rooted in an aesthetic praxis deriving from their shared womanist ethics. My goal in this inquiry is to highlight the faith-based aesthetic traditions of African American women and reveal the manner in which discourses of freedom intertwine with literary and visual aesthetics and faith-based practices in African American folk art and literature. To that end, I analyze the prevalence of themes of liberation within the spiritual discourses of Southern African American women artists such as Missionary Mary Proctor and theorize the manner in which a landscape of Black female liberation is envisioned within their works.

The talking animals that populate Zora Neale Hurston's fiction and folklore collections have often been read allegorically: as stand-ins for human beings, they upend Black people's oppressed symbolic status as dumb beasts and reveal them as agential subjects capable of speaking out of turn. I argue, however, that Hurston's mules, dogs, and buzzards serve as an imaginative resource for the encounter with difference not merely through their expressive capacities, but also through their very unknowability. Hurston's animals resist becoming objects of knowledge for a natural history practice that, at the time, was increasingly dominated by mechanistic accounts of animal behavior. Her work instead stages other species as partially illegible, opaque, and uncanny, suggesting ways that species difference becomes a source of imaginative resistance for racialized subjects, a bulwark against reductive explanations that render their behavior entirely transparent.

Their Eyes Were Watching God is a key text in African American literature. Its author Zora Neale Hurston has become an iconic figure for her literary works and for her invaluable contribution to documenting elements of black folk culture in the rural south and in the Caribbean. This introductory book designed for students explores Hurston's artistic achievements and her unique character: her staunch individualism, her penchant for drama, her sometimes controversial politics, her philosophical influences and her views on gender relations. Lovalerie King explores Hurston's life and analyses her major works and short stories. Historical, social, political, and cultural contexts for Hurston's life and work, including her key role in the development of the Harlem Renaissance, are set out. The book concludes with an overview of the reception of Hurston's work, both in her lifetime and up to the present, as well as suggestions for further reading.

During the nineteenth and early twentieth centuries, a wide variety of American writers proposed the existence of energies connecting human beings to cosmic processes. From varying points of view-scientific, philosophical, religious, and literary-they suggested that such energies would eventually result in the perfection of individual and collective bodies, assuming that assimilation into larger networks of being meant the expansion of humanity's powers and potentialities-a belief that continues to inform much posthumanist theory today. Universes without Usexplores a lesser-known countertradition in American literature. As Matthew A. Taylor's incisive readings reveal, the heterodox cosmologies of Edgar Allan Poe, Henry Adams, Charles Chesnutt, and Zora Neale Hurston reject the anthropocentric fantasy that sees the universe as a kind of reservoir of self-realization. For these authors, the world can be made neither \"other\" nor \"mirror.\" Instead, humans are enmeshed with \"alien\" processes that are both constitutive and destructive of \"us.\" By envisioning universes no longer our own, these cosmologies picture a form of interconnectedness that denies any human ability to master it. Universes without Usdemonstrates how the questions, possibilities, and dangers raised by the posthuman appeared nearly two centuries ago. Taylor finds in these works an untimely engagement with posthumanism, particularly in their imagining of universes in which humans are only one category of heterogeneous thing in a vast array of species, objects, and forces. He shows how posthumanist theory can illuminate American literary texts and how those texts might, in turn, prompt a reassessment of posthumanist theory. By understanding the posthuman as a materialist cosmology rather than a technological innovation, Taylor extends the range of thinkers who can be included in contemporary conversations about the posthuman.

Zora Neale Hurston wrote her most famous novel, Their Eyes Were Watching God, while in Haiti on a trip funded by a Guggenheim fellowship to research the region's transatlantic folk and religious culture; this work grounded what would become her ethnography Tell My Horse: Voodoo and Life in Haiti and Jamaica. The essays in Zora Neale Hurston, Haiti, and \"Their Eyes Were Watching God\" persuasively demonstrate that Hurston's study of Haitian Voudoun informed the characterization, plotting, symbolism, and theme of her novel. Much in the way that Voudoun and its North American derivative Voodoo are syncretic religions, Hurston's fiction enacts a syncretic, performative practice of reference, freely drawing upon Greco-Roman, Judeo-Christian, and Haitian Voudoun mythologies for its political, aesthetic, and philosophical underpinnings. Zora Neale Hurston, Haiti, and \"Their Eyes Were Watching God\" connects Hurston's work more firmly to the cultural and religious flows of the African diaspora and to the literary practice by twentieth-century American writers of subscripting in their fictional texts symbols and beliefs drawn from West and Central African religions.

A historian hoping to reconstruct the social world of all-black towns or the segregated black sections of other towns in the South finds only scant traces of their existence. In Zora Neale Hurston and a History of Southern Life, Tiffany Ruby Patterson uses the ethnographic and literary work of Zora Neale Hurston to augment the few official documents, newspaper accounts, and family records that pertain to these places hidden from history. Hurston's ethnographies, plays, and fiction focused on the day-to-day life in all-black social spaces as well as \"the Negro farthest down\" in labor camps. Patterson shows how Hurston's work complements the fragmented historical record, using the folklore and stories to provide a full description of these people of these towns as active human subjects, shaped by history and shaping their private world. Beyond the view and domination of whites in these spaces, black people created their own codes of social behavior, honor, and justice. In Patterson's view Hurston renders her subjects faithfully and with respect for their individuality and endurance, enabling all people to envision an otherwise inaccessible world.

After decades of relegation to the margins of American literary history, Zora Neale Hurston's Their Eyes Were Watching God has recently been rediscovered by American literary and cultural scholars who have begun to explore the novel's thematic, ideological, and aesthetic complexity. In the introduction to this volume Michael Awkward provides an overview of the critical reception of Hurston's novel, from the largely dismissive reviews accompanying the novel's publication in 1937, to factors which helped revive interest in Hurston in the 1960s, to its recent establishment as a central American novel. The other essays in the volume discuss Hurston's sophisticated use of black folklore, the autobiographical resonances in the novel, Hurston's definition of the relationship between black artists and the Afro-American masses, and the usefulness of feminist modes of inquiry. This collection offers fresh insight for approaching Hurston's compelling exploration of a black woman's extended search for self and community.

The joke also exposes a pattern in Hurston's literary and ethnographic work of offering contrasts and comparisons between Black and Indigenous people, one that I argue shows the influences that Native Americans-particularly their mode of relative separation and disengagement from white culture, had on Hurston's perspectives on Black identity, which themselves reflected a form of modernist southern Black consciousness fostered outside of Harlem. In a 1955 letter to Orlando Sentineľs editor, Hurston weighed in on the 1954 Supreme Court Brown v. Board of Education decision deeming school segregation unconstitutional: [...]this shift also reveals how Hurston uses Indigeneity as a framework against which she shaped her opinions on and relationship to Black identity. With the removal of this immediate white presence, actions gain more discernment. [...]I track Hurston s rhetorical positioning to Indigeneity by examining work leading up to this announced acceptance of the Indian position-with a brief exploration of her early years at Barnard, her short story \"Magnolia Flower,\" her novel Their Eyes Were Watching God, and finally a focus on Hurston 's latter years, including a research trip to Honduras.

This book explores the ways in which the American writers Gertrude Stein, Ernest Hemingway, and Zora Neale Hurston used modernist primitivism to assert a uniquely American literary identity in the face of European cultural hegemony.