Pierrot, a theatrical stock character known by his distinctive costume of loose white tunic and trousers, is a ubiquitous figure in French art and culture. This richly illustrated book offers an account of Pierrot’s recurrence in painting, printmaking, photography and film, tracing this distinctive type from the art of Antoine Watteau to the cinema of Occupied France. As a visual type, Pierrot thrives at the intersection of theatrical and marketplace practices. From Watteau’s Pierrot (c. 1720) and Édouard Manet’s The Old Musician (1862) to Nadar and Adrien Tournachon’s Pierrot the Photographer (1855) and the landmark film Children of Paradise (1945), Pierrot has given artists a medium through which to explore the marketplace as a form for both social life and creative practice. Simultaneously a human figure and a theatrical mask, Pierrot elicits artistic reflection on the representation of personality in the marketplace.

With the Ta-Nehisi Coates-authored Black Panther comic book series (2016); recent films Django Unchained (2012) and The Birth of a Nation (2016); Nate Parker's cinematic imagining of the Nat Turner rebellion; and screen adaptations of Marvel's Luke Cage (2016) and Black Panther (2018); violent black redeemers have rarely been so present in mainstream Western culture. Grégory Pierrot argues, however, that the black avenger has always been with us: the trope has fired the news and imaginations of the United States and the larger Atlantic World for three centuries. The black avenger channeled fresh anxieties about slave uprisings and racial belonging occasioned by European colonization in the Americas. Even as he is portrayed as a heathen and a barbarian, his values-honor, loyalty, love-reflect his ties to the West. Yet being racially different, he cannot belong, and his qualities in turn make him an anomaly among black people. The black avenger is thus a liminal figure defining racial borders. Where his body lies, lies the color line. Regularly throughout the modern era and to this day, variations on the trope have contributed to defining race in the Atlantic World and thwarting the constitution of a black polity. Pierrot's The Black Avenger in Atlantic Culture studies this cultural history, examining a multicultural and cross-historical network of print material including fiction, drama, poetry, news, and historical writing as well as visual culture. It tracks the black avenger trope from its inception in the seventeenth century to the U.S. occupation of Haiti in 1915. Pierrot argues that this Western archetype plays an essential role in helping exclusive, hostile understandings of racial belonging become normalized in the collective consciousness of Atlantic nations. His study follows important articulations of the figure and how it has shifted based on historical and cultural contexts.

Douglas Clayton examines the tradition of commedia dell'arte as the Russian modernists inherited it, from its origins in Italian street theatre through its various transformations: in Italy (Gozzi and Goldini's plays); in France (the development of Pierrot and the restructuring of the plot); and in Germany (Tieck's and Hoffmann's metatheatre). He also analyses crucial texts by Gozzi, Lothar, Benavente, and Schnitzler that came to play a central role in the Russian theatre. Tracing the history of commedia dell'arte on the Russian stage, he demonstrates that the introduction of the tradition was theory-driven and discusses several milestone productions in the pre- and post-revolutionary period. Clayton examines the impact of commedia dell'arte, russified as the new theatrical genre of balagan, on both popular and lesser-known Russian playwrights, and, in conclusion, explores the significance of the commedia dell'arte as a theoretical underpinning for Sergei Eisenstein's theories of theatre and film.

Long ago and without fail, three characters brought delight to audiences: the pantalooned Pierrot; Columbine, ever saucy and adroit; and Harlequin her lover, full of good natured drolleries and amusing tricks. From the legacy left by French pantomime and the Italian commedia dell'arte, this original story in pictures has been fashioned, with a special kind of ending to transcend time. The words, as in all mime, are in the eyes of the listener.