Harry Belafonte

American singer, actor, and activist
Also known as: Harold George Belafonte
Quick Facts
Byname of:
Harold George Belafonte, Jr.
Born:
March 1, 1927, New York City, New York, U.S.
Died:
April 25, 2023, New York City, New York (aged 96)

Harry Belafonte (born March 1, 1927, New York City, New York, U.S.—died April 25, 2023, New York City, New York) was an American singer, actor, producer, and activist who was a key figure in the folk music scene of the 1950s, especially known for popularizing the Caribbean folk songs known as calypsos. He was also involved in various social causes, notably the civil rights movement.

Belafonte was born in the Harlem district of New York City to emigrants from the Caribbean islands of Martinique and Jamaica. When his mother returned to Jamaica in 1935, he joined her, living there until 1940. He left high school to serve in the U.S. Navy in the mid-1940s. After returning to New York City, Belafonte studied drama at Erwin Piscator’s Dramatic Workshop, where a singing role led to nightclub engagements and a recording contract as a pop singer.

In 1950 Belafonte became a folk singer, learning songs at the Library of Congress’s American folk song archives. He sang Caribbean folk songs as well, in nightclubs and theatres; his handsome appearance added to his appeal as a frequent performer on television variety programs. With hit recordings such as “Day-O (Banana Boat Song)” and “Jamaica Farewell,” he initiated a fad for calypso music and became known as the King of Calypso. In the mid-1950s Harry Belafonte and Mark Twain and Other Folk Favorites were the first of his series of hit folk song albums. During this time he made his Broadway debut, appearing in the musical John Murray Anderson’s Almanac (1953–54); for his performance, he won a Tony Award for supporting actor. Later in the decade he starred on the stage in 3 for Tonight and Belafonte at the Palace.

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In 1953 Belafonte made his film debut in Bright Road, playing a school principal. The following year he was the male lead (but did not sing) in the musical Carmen Jones; his costar was Dorothy Dandridge. The film was a huge success, and it led to a starring role in the film Island in the Sun (1957), which also featured Dandridge. He produced the film Odds Against Tomorrow (1959), in which he starred. He also starred in the TV special Tonight with Belafonte (1959), a revue of African American music; Belafonte won an Emmy Award for his work on the show.

Belafonte then took a break from acting to focus on other interests. In the 1960s he became the first African American television producer, and over the course of his career he served in that capacity on several productions. During this time Belafonte continued to record, and his notable albums include Swing Dat Hammer (1960), for which he received a Grammy Award for best folk performance. His collaborations with South African singer Miriam Makeba and Greek singer Nana Mouskouri helped introduce them to American audiences, and An Evening with Belafonte/Makeba (1965) garnered a Grammy for best folk recording.

In 1970 he returned to the big screen with the drama The Angel Levine. Later film credits include Buck and the Preacher (1972), Uptown Saturday Night (1974), The Player (1992), Kansas City (1996), Bobby (2006), and BlacKkKlansman (2018).

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Throughout his career, Belafonte was involved in various causes. He was a supporter of the civil rights movement and a close friend of Martin Luther King, Jr. Belafonte was active in African humanitarian efforts, notably appearing on the charity song “We Are the World” (1985). In 1987 he became a UNICEF goodwill ambassador. He received the Jean Hersholt Humanitarian Award from the Academy of Motion Picture Arts and Sciences in 2014. In 2022 Belafonte was selected for induction into the Rock and Roll Hall of Fame.

The Editors of Encyclopaedia BritannicaThis article was most recently revised and updated by Encyclopaedia Britannica.
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American civil rights movement, mass protest movement against racial segregation and discrimination in the southern United States that came to national prominence during the mid-1950s. This movement had its roots in the centuries-long efforts of enslaved Africans and their descendants to resist racial oppression and abolish the institution of slavery. Although enslaved people were emancipated as a result of the American Civil War and were then granted basic civil rights through the passage of the Fourteenth and Fifteenth amendments to the U.S. Constitution, struggles to secure federal protection of these rights continued during the next century. Through nonviolent protest, the civil rights movement of the 1950s and ’60s broke the pattern of public facilities’ being segregated by “race” in the South and achieved the most important breakthrough in equal-rights legislation for African Americans since the Reconstruction period (1865–77). Although the passage in 1964 and 1965 of major civil rights legislation was victorious for the movement, by then militant Black activists had begun to see their struggle as a freedom or liberation movement not just seeking civil rights reforms but instead confronting the enduring economic, political, and cultural consequences of past racial oppression.

(Read Henry Louis Gates, Jr.’s Britannica essay on “Monuments of Hope.”)

Abolitionism to Jim Crow

American history has been marked by persistent and determined efforts to expand the scope and inclusiveness of civil rights. Although equal rights for all were affirmed in the founding documents of the United States, many of the new country’s inhabitants were denied essential rights. Enslaved Africans and indentured servants did not have the inalienable right to “life, liberty, and the pursuit of happiness” that British colonists asserted to justify their Declaration of Independence. Nor were they included among the “People of the United States” who established the Constitution in order to “promote the general Welfare, and secure the Blessings of Liberty to ourselves and our Posterity.” Instead, the Constitution protected slavery by allowing the importation of enslaved persons until 1808 and providing for the return of enslaved people who had escaped to other states.

As the United States expanded its boundaries, Native American peoples resisted conquest and absorption. Individual states, which determined most of the rights of American citizens, generally limited voting rights to white property-owning males, and other rights—such as the right to own land or serve on juries—were often denied on the basis of racial or gender distinctions. A small proportion of Black Americans lived outside the slave system, but those so-called “free Blacks” endured racial discrimination and enforced segregation. Although some enslaved persons violently rebelled against their enslavement (see slave rebellions), African Americans and other subordinated groups mainly used nonviolent means—protests, legal challenges, pleas and petitions addressed to government officials, as well as sustained and massive civil rights movements—to achieve gradual improvements in their status.

During the first half of the 19th century, movements to extend voting rights to non-property-owning white male labourers resulted in the elimination of most property qualifications for voting, but this expansion of suffrage was accompanied by brutal suppression of American Indians and increasing restrictions on free Blacks. Owners of enslaved people in the South reacted to the 1831 Nat Turner slave revolt in Virginia by passing laws to discourage antislavery activism and prevent the teaching of enslaved people to read and write. Despite this repression, a growing number of Black Americans freed themselves from slavery by escaping or negotiating agreements to purchase their freedom through wage labour. By the 1830s, free Black communities in the Northern states had become sufficiently large and organized to hold regular national conventions, where Black leaders gathered to discuss alternative strategies of racial advancement. In 1833 a small minority of whites joined with Black antislavery activists to form the American Anti-Slavery Society under the leadership of William Lloyd Garrison.

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Frederick Douglass became the most famous of the formerly enslaved persons who joined the abolition movement. His autobiography—one of many slave narratives—and his stirring orations heightened public awareness of the horrors of slavery. Although Black leaders became increasingly militant in their attacks against slavery and other forms of racial oppression, their efforts to secure equal rights received a major setback in 1857, when the U.S. Supreme Court rejected African American citizenship claims. The Dred Scott decision stated that the country’s founders had viewed Blacks as so inferior that they had “no rights which the white man was bound to respect.” This ruling—by declaring unconstitutional the Missouri Compromise (1820), through which Congress had limited the expansion of slavery into western territories—ironically strengthened the antislavery movement, because it angered many whites who did not hold enslaved people. The inability of the country’s political leaders to resolve that dispute fueled the successful presidential campaign of Abraham Lincoln, the candidate of the antislavery Republican Party. Lincoln’s victory in turn prompted the Southern slave states to secede and form the Confederate States of America in 1860–61.

Although Lincoln did not initially seek to abolish slavery, his determination to punish the rebellious states and his increasing reliance on Black soldiers in the Union army prompted him to issue the Emancipation Proclamation (1863) to deprive the Confederacy of its enslaved property. After the American Civil War ended, Republican leaders cemented the Union victory by gaining the ratification of constitutional amendments to abolish slavery (Thirteenth Amendment) and to protect the legal equality of formerly enslaved persons (Fourteenth Amendment) and the voting rights of male ex-slaves (Fifteenth Amendment). Despite those constitutional guarantees of rights, almost a century of civil rights agitation and litigation would be required to bring about consistent federal enforcement of those rights in the former Confederate states. Moreover, after federal military forces were removed from the South at the end of Reconstruction, white leaders in the region enacted new laws to strengthen the “Jim Crow” system of racial segregation and discrimination. In its Plessy v. Ferguson decision (1896), the Supreme Court ruled that “separate but equal” facilities for African Americans did not violate the Fourteenth Amendment, ignoring evidence that the facilities for Blacks were inferior to those intended for whites.

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The Southern system of white supremacy was accompanied by the expansion of European and American imperial control over nonwhite people in Africa and Asia as well as in island countries of the Pacific and Caribbean regions. Like African Americans, most nonwhite people throughout the world were colonized or economically exploited and denied basic rights, such as the right to vote. With few exceptions, women of all races everywhere were also denied suffrage rights (see woman suffrage).