The most influential East-West artistic, cultural, and literary exchange that has taken place in modern and postmodern times was the reading and writing of haiku. Here, esteemed contributors investigate the impact of Eastern philosophy and religion on African American writers such as Richard Wright, Ralph Ellison, and Toni Morrison, offering a fresh field of literary inquiry.
Yoshinobu Hakutani traces the development of African American modernism, which initially gathered momentum with Richard Wright's literary manifesto "Blueprint for Negro Writing" in 1937. Hakutani dissects and discusses the cross-cultural influences on the then-burgeoning discipline in three stages: American dialogues, European and African cultural visions, and Asian and African American cross-cultural visions. In writing Black Boy, the centerpiece of the Chicago Renaissance, Wright was inspired by Theodore Dreiser. Because the European and African cultural visions that Wright, Ralph Ellison, Alice Walker, and Toni Morrison acquired were buttressed by the universal humanism that is common to all cultures, this ideology is shown to transcend the problems of society. Fascinated by Eastern thought and art, Wright, Walker, Sonia Sanchez, and James Emanuel wrote highly accomplished poetry and prose. Like Ezra Pound, Wright was drawn to classic haiku, as reflected in the 4,000 haiku he wrote at the end of his life. As W. B. Yeats's symbolism was influenced by his cross-cultural visions of noh theatre and Irish folklore, so is James Emanuel's jazz haiku energized by his cross-cultural rhythms of Japanese poetry and African American music. The book demonstrates some of the most visible cultural exchanges in modern and postmodern African American literature. Such a study can be extended to other contemporary African American writers whose works also thrive on their cross-cultural visions, such as Amiri Baraka, Ishmael Reed, Charles Johnson, and haiku poet Lenard Moore.
Kevin Dawson considers how enslaved Africans carried aquatic skills—swimming, diving, boat making, even surfing—to the Americas. Undercurrents of Power not only chronicles the experiences of enslaved maritime workers, but also traverses the waters of the Atlantic repeatedly to trace and untangle cultural and social traditions.
Richard Wright and Transnationalism sees Dr. Mamoun Alzoubi argue that renowned American Author, Richard Wright, transformed the way that we approach comparative literature by beginning to look at matters of American racism and Civil Rights in transnational contexts, formed by the new nations surfacing from colonial rule. Richard Wright and Transnationalism demonstrates how Wright, beginning with his work in the 1950s, began to hypothesize the shared history of suffering that linked the experience of slavery, Jim Crow and racism in African American life with the impact of colonialism and neocolonialism on the large communities of Africa, Asia and Europe.
Contributions by Robert J. Butler, Ginevra Geraci, Yoshinobu Hakutani, Floyd W. Hayes III, Joseph Keith, Toru Kiuchi, John Lowe, Sachi Nakachi, Virginia Whatley Smith, and John Zheng Critics in this volume reassess the prescient nature of Richard Wright's mind as well as his life and body of writings, especially those directly concerned with America and its racial dynamics. This edited collection offers new readings and understandings of the particular America that became Wright's focus at the beginning of his career and was still prominent in his mind at the end. Virginia Whatley Smith's edited collection examines Wright's fixation with America at home and from abroad: his oppression by, rejection of, conflict with, revolts against, and flight from America. Other people have written on Wright's revolutionary heroes, his difficulties with the FBI, and his works as a postcolonial provocateur; but none have focused singly on his treatment of America. Wherever Wright traveled, he always positioned himself as an African American as he compared his experiences to those at hand. However, as his domestic settlements changed to international residences, Wright's craftsmanship changed as well. To convey his cultural message, Wright created characters, themes, and plots that would expose arbitrary and whimsical American policies, oppressive rules which would invariably ensnare Wright's protagonists and sink them more deeply into the quagmire of racial subjugation as they grasped for a fleeting moment of freedom. Smith's collection brings to the fore new ways of looking at Wright, particularly his post-Native Son international writings. Indeed, no critical interrogations have considered the full significance of Wright's masterful crime fictions. In addition, the author's haiku poetry complements the fictional pieces addressed here, reflecting Wright's attitude toward America as he, near the end of his life, searched for nirvana—his antidote to American racism.
Traveling Texts and the Work of Afro-Japanese Cultural Production analyzes the complex conversations taking place in texts of all sorts traveling between Africans, African Diasporas, and Japanese across disciplinary, geographic, racial, ethnic, linguistic, and cultural borders. Be it focused on the make-up of the blackface ganguro or the haiku of Richard Wright, Rastafari communities in Japan or the black enka singer Jero, the volume turns its attention away from questions of representation to ones concerning the generative aspects of transcultural production. The contributors are interested primarily in texts in motion—the contradictory motion within texts, the traveling of texts, and the action that such kinetic energy inspires in readers, viewers, listeners, and travelers. As our texts travel and travail, the originary nodal points that anchor them to set significations loosen and are transformed; the essays trace how, in the process of traveling, the bodies and subjectivities of those working to reimagine the text(s) in new sites moderate, accommodate, and transfigure both the texts and themselves.
In this exceptional book, Kucich reveals through his readings of literary and historical accounts that spiritualism helped shape the terms by which Native American, European, and African cultures interacted in America from the earliest days of contact through the present. Beginning his study with a provocative juxtaposition of the Pueblo Indian Revolt and the Salem Witchcraft trials of the seventeenth century, Kucich examin[e]s how both events forged "contact zones" - spaces of intense cultural conflict and negotiation - mediated by spiritualism. Kucich goes on to chronicle how a diverse group of writers used spiritualism to reshape a range of such contact zones. These include Rochester, New York, where Harriet Jacobs adapted the spirit rappings of the Fox Sisters and the abolitionist writings of Frederick Douglass as she crafted her own story of escape from slavery; mid-century periodicals from the Atlantic Monthly to the Cherokee Advocate to the Anglo-African Magazine; post-bellum representations of the afterlife by Elizabeth Stuart Phelps, Mark Twain and the Native Americans who developed the Ghost Dance; turn-of-the-century local color fiction by writers like Sarah Orne Jewett, Charles Chesnutt and Maria Cristina Mena; and the New England reformist circles traced in Henry James's The Bostonians and Pauline Hopkins's Of One Blood. Kucich's conclusion looks briefly at New Age spiritualism, then considers the implications of a cross-cultural scholarship that draws on a variety of critical methodologies, from border and ethnic studies to feminism to post-colonialism and the public sphere. The implications of this study, which brings well-known, canonical writers and lesser-known writers into conversation with one another, are broadly relevant to the resurgent interest in religious studies and American cultural studies in general.
Creating Ourselves is a unique effort to lay the cultural and theological groundwork for cross-cultural collaboration between the African and Latino/a American communities. In the introduction, the editors contend that given overlapping histories and interests of the two communities, they should work together to challenge social injustices. Acknowledging that dialogue is a necessary precursor to collaboration, they maintain that African and Latino/a Americans need to cultivate the habit of engaging “the other” in substantive conversation. Toward that end, they have brought together theologians and scholars of religion from both communities. The contributors offer broadly comparative exchanges about the religious and theological significance of various forms of African American and Latino/a popular culture, including representations of the body, literature, music, television, visual arts, and cooking. Corresponding to a particular form of popular culture, each section features two essays, one by an African American scholar and one by a Latino/a scholar, as well as a short response by each scholar to the other’s essay. The essays and responses are lively, varied, and often personal. One contributor puts forth a “brown” theology of hip hop that celebrates hybridity, contradiction, and cultural miscegenation. Another analyzes the content of the message transmitted by African American evangelical preachers who have become popular sensations through television broadcasts, video distribution, and Internet promotions. The other essays include a theological reading of the Latina body, a consideration of the “authenticity” of representations of Jesus as white, a theological account of the popularity of telenovelas, and a reading of African American ideas of paradise in one of Toni Morrison’s novels. Creating Ourselves helps to make popular culture available as a resource for theology and religious studies and for facilitating meaningful discussions across racial and ethnic boundaries. Contributors. Teresa Delgado, James H. Evans Jr., Joseph De León, Cheryl Kirk-Duggan, Angel F. Méndez Montoya, Alexander Nava, Anthony B. Pinn, Mayra Rivera, Suzanne E. Hoeferkamp Segovia, Benjamín Valentín, Jonathan L. Walton, Traci C. West, Nancy Lynne Westfield, Sheila F. Winborne
