Multiple theories exist about the origins of the theatrical practice of blackface as a caricature of black people. One interpretation is that it can be traced back to traditions connected with Morris dancing. Another interpretation is that traditionally the use of soot to blacken faces in morris dancing was derived from its use as a disguise by the poor when seeking food through begging or poaching.

The term morris is believed to be from the late Middle English word morys, a variant of the word moorish – from the Moors of Morocco; this explanation was cited as early as 1801.

Carved figures from 1480 in Munich, Germany, show "Moriskentänzer" with bells, including one of the ten extant having African features. Later evidence from France includes this quote from Thoinot Arbeau circa 1580: "In fashionable society when I was young, a small boy, his face daubed with black and his forehead swathed in a white or yellow handkerchief, would make an appearance after supper. He wore leggings covered with little bells and performed a morris". However, the precise linkage between the morris in France and England at that time remains unclear. Henry VII may have become familiar with French morris during his time in France, and is recorded as having morris at his own court in England (see below).

Another theory is that the blackface tradition derives from earlier forms of the dance involving a Moroccan king and his followers. There is recorded evidence from 1688 of payments in Shrewsbury of 10 shillings to "Ye Bedlam Morris" and 2 shillings for "Ye King of Morocco".

Evidence of the 18th-century association of black faces with morris is given by the description of the Betley Window (a stained-glass window in Betley Hall, Staffordshire, from around 1621, depicting morris dancers) by its owner, George Tollet (1725–1779). Writing in 1778, he states "we are authorised ... to call some of the representations on my window, Morris Dancers, though I am uncertain whether it exhibits one Moorish personage, as none of them have black or tawny faces, nor do they brandish swords or staves in their hands, nor are they, in their shirts adorned with ribbons."

Gallop (1934) questions the Moorish link, quoting both Douce and Cecil Sharp who felt the English dance was too dissimilar in style and appearance to be derived from the continental European Moorish dances believed to be of Moorish origin. Sharp himself appears to have changed his view between 1906, when he saw a link between the black faces of English morris and the dancers on the Franco–Spanish border, and 1912, when he viewed the dance to be a pan-European custom possibly corrupted by Moorish influence. He argued that the name Moorish was used as a description of an existing earlier tradition, not because the dancers represented Moors. Gallop goes on to examine the linkage between the English morris dance and the mouriscada or moresca dances of Spain and Portugal, which involve ritual, choreographed battles between the Christians and Moors, often to music, involving swords and handkerchiefs. Gallop asks whether the Christian–Moorish link is actually a later interpretation of earlier pagan mock battles between Summer and Winter, such as that fought on May Day on the Isle of Man between the Queens of Summer and Winter. He argues that in parts of Portugal and the Basque Country, the word moor is also used to mean 'pagan', and that perhaps morris dance originally meant 'pagan dance', and that bells and disguised faces are a common feature of pagan ritual. Thus, for Gallop, the Moorish link is coincidental and the true origins are much older and pagan. This view remains popular for many today.

Blackface and disguise, often in a pagan themed context have their own history which intersects with morris tradition. There is evidence from the 1450s onward of the blackening of faces with charcoal as a means to evade identification, and in association with pagan themes. In the Kent and Essex enclosure riots of 1450–51 men cross-dressed as 'Queen of the Fairies' (similar to the related Doamna Zînelor, of the Călușari) including those wearing blackface.

An event which took place in the autumn of 1450 illustrates well the way in which the often separate activities of poaching and protest could on occasion conflate. On October 1450 a large group of men entered the duke of Buckingham's park at Penshurst in Kent and carried off eighty-two deer. Thirty-two men, nineteen of them yeomen, were named in subsequent indictment which made clear that a good number had escaped by its claim that there had been a total of a hundred present (not a figure to be taken too literally). These armed men had charcoaled faces, wore long false beards and withheld their names, calling themselves servants of the Queen of the Fairies.