Soul! was where Stevie Wonder and Earth, Wind & Fire got funky, where Toni Morrison read from her debut novel, where James Baldwin and Nikki Giovanni discussed gender and power, and where Amiri Baraka and Stokely Carmichael enjoyed a sympathetic forum for their radical politics. Broadcast on public television between 1968 and 1973, Soul!, helmed by pioneering producer and frequent host Ellis Haizlip, connected an array of black performers and public figures with a black viewing audience. In It's Been Beautiful, Gayle Wald tells the story of Soul!, casting this influential but overlooked program as a bold and innovative use of television to represent and critically explore black identity, culture, and feeling during a transitional period in the black freedom struggle.

As W. E. B. DuBois famously prophesied in "The Souls of Black Folk," the fiction of the color line has been of urgent concern in defining a certain twentieth-century U.S. racial "order." Yet the very arbitrariness of this line also gives rise to opportunities for racial "passing," a practice through which subjects appropriate the terms of racial discourse. To erode race's authority, Gayle Wald argues, we must understand how race defines and yet fails to represent identity. She thus uses cultural narratives of passing to illuminate both the contradictions of race and the deployment of such contradictions for a variety of needs, interests, and desires.
Wald begins her reading of twentieth-century passing narratives by analyzing works by African American writers James Weldon Johnson, Jessie Fauset, and Nella Larsen, showing how they use the "passing plot" to explore the negotiation of identity, agency, and freedom within the context of their protagonists' restricted choices. She then examines the 1946 autobiography "Really the Blues," which details the transformation of Milton Mesirow, middle-class son of Russian-Jewish immigrants, into Mezz Mezzrow, jazz musician and self-described "voluntary Negro." Turning to the 1949 films "Pinky" and
"Lost Boundaries," which imagine African American citizenship within class-specific protocols of race and gender, she interrogates the complicated representation of racial passing in a visual medium. Her investigation of "post-passing" testimonials in postwar African American magazines, which strove to foster black consumerism while constructing "positive" images of black achievement and affluence in the postwar years, focuses on neglected texts within the archives of black popular culture. Finally, after a look at liberal contradictions of John Howard Griffin's 1961 auto-ethnography "Black Like Me," Wald concludes with an epilogue that considers the idea of passing in the context of the recent discourse of "color blindness."
Wald's analysis of the moral, political, and theoretical dimensions of racial passing makes "Crossing the Line" important reading as we approach the twenty-first century. Her engaging and dynamic book will be of particular interest to scholars of American studies, African American studies, cultural studies, and literary criticism.

African Americans once passed as whites to escape the pains of racism. Today's neo-passing has pushed the old idea of passing in extraordinary new directions. A white author uses an Asian pen name; heterosexuals live "out" as gay; and, irony of ironies, whites try to pass as black. Mollie Godfrey and Vershawn Ashanti Young present essays that explore practices, performances, and texts of neo-passing in our supposedly postracial moment. The authors move from the postracial imagery of Angry Black White Boy and the issues of sexual orientation and race in ZZ Packer's short fiction to the politics of Dave Chappelle's skits as a black President George W. Bush. Together, the works reveal that the questions raised by neo-passing-questions about performing and contesting identity in relation to social norms-remain as relevant today as in the past. Contributors: Derek Adams, Christopher M. Brown, Martha J. Cutter, Marcia Alesan Dawkins, Michele Elam, Alisha Gaines, Jennifer Glaser, Allyson Hobbs, Brandon J. Manning, Loran Marsan, Lara Narcisi, Eden Osucha, Gayle Wald, and Deborah Elizabeth Whaley

African Americans once passed as whites to escape the pains of racism. Today's neo-passing has pushed the old idea of passing in extraordinary new directions. A white author uses an Asian pen name; heterosexuals live "out" as gay; and, irony of ironies, whites try to pass as black. Mollie Godfrey and Vershawn Ashanti Young present essays that explore practices, performances, and texts of neo-passing in our supposedly postracial moment. The authors move from the postracial imagery of Angry Black White Boy and the issues of sexual orientation and race in ZZ Packer's short fiction to the politics of Dave Chappelle's skits as a black President George W. Bush. Together, the works reveal that the questions raised by neo-passing-questions about performing and contesting identity in relation to social norms-remain as relevant today as in the past. Contributors: Derek Adams, Christopher M. Brown, Martha J. Cutter, Marcia Alesan Dawkins, Michele Elam, Alisha Gaines, Jennifer Glaser, Allyson Hobbs, Brandon J. Manning, Loran Marsan, Lara Narcisi, Eden Osucha, Gayle Wald, and Deborah Elizabeth Whaley