The future has been around so long it is now the past.
Afro-Surrealists expose this from a "future-past" called RIGHT NOW.
RIGHT NOW, Barack Hussein Obama is America's first black president.
RIGHT NOW, Afro-Surreal is the best description to the reactions, the genuflections, the twists, and the unexpected turns this "browning" of White-Straight-Male-Western-Civilization has produced.
THE PRESENT, OR RIGHT NOW
San Francisco, the most liberal and artistic city in the nation, has one of the nation's most rapidly declining black urban populations. This is a sign of a greater illness that is chasing out all artists, renegades, daredevils, and outcasts. No black people means no black artists, and all you yet-untouched freaks are next. Only freaky black art Afro-Surreal art in the museums, galleries, concert venues, and streets of this (slightly) fair city can save us!
San Francisco, the land of Afro-Surreal poet laureate Bob Kaufman, can be at the forefront in creating an emerging aesthetic. In this land of buzzwords and catch phrases, Afro-Surreal is necessary to transform how we see things now, how we look at what happened then, and what we can expect to see in the future.
It's no more coincidence that Kool Keith (as Dr. Octagon) recorded the 1996 Afro-Surreal anthem "Blue Flowers" on Hyde Street, or that Samuel R. Delany based much of his 1974 Afro-Surreal urtext Dhalgren on experiences in San Francisco.
An Afro-Surreal aesthetic addresses these lost legacies and reclaims the souls of our cities, from Kehinde Wiley painting the invisible men (and their invisible motives) in NYC to Yinka Shonibare beheading 17th (and 21st) century sexual tourists of Europe. From Nick Cave's soundsuits at Yerba Buena Center for the Arts to the words you are reading right now, the message is clear: San Francisco, the world is ready for an Afro-Surreal art movement.
Afro-Surrealism is drifting into contemporary culture on a rowboat with no oars, entering the city to hunt down clues for the cure to this ancient, incurable disease called "western civilization." Or, as Ishmael Reed states, "We are mystical detectives about to make an arrest."
A MANIFESTO OF AFRO-SURREAL
Behold the invisible! You shall see unknown wonders!
1. We have seen these unknown worlds emerging in the works of Wifredo Lam, whose Afro-Cuban origins inspire works that speak of old gods with new faces, and in the works of Jean-Michel Basquiat, who gives us new gods with old faces. We have heard this world in the ebo-horn of Roscoe Mitchell and the lyrics of DOOM. We've read it through the words of Henry Dumas, Victor Lavalle, and Darius James. This emerging mosaic of radical influence ranges from Frantz Fanon to Jean Genet. Supernatural undertones of Reed and Zora Neale Hurston mix with the hardscrabble stylings of Chester Himes and William S. Burroughs.
2. Afro-Surreal presupposes that beyond this visible world, there is an invisible world striving to manifest, and it is our job to uncover it. Like the African Surrealists, Afro-Surrealists recognize that nature (including human nature) generates more surreal experiences than any other process could hope to produce.
3. Afro-Surrealists restore the cult of the past. We revisit old ways with new eyes. We appropriate 19th century slavery symbols like Kara Walker, and 18th century colonial ones like Yinka Shonibare. We re-introduce "madness" as visitations from the gods, and acknowledge the possibility of magic. We take up the obsessions of the ancients and kindle the dis-ease, clearing the murk of the collective unconsciousness as it manifests in these dreams called culture.
4. Afro-Surrealists use excess as the only legitimate means of subversion, and hybridization as a form of disobedience.