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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.

A masterful study by a preeminent scholar that situates Cather as a visionary practitioner of literary modernism

Willa Cather is often pegged as a regionalist, a feminine and domestic writer, or a social realist. In Cather Among the Moderns, Janis P. Stout firmly situates Cather as a visionary practitioner of literary modernism, something other scholars have hinted at but rarely affirmed. Stout presents Cather on a large, dramatic stage among a sizable cast of characters and against a brightly lit social and historical backdrop, invoking numerous figures and instances from the broad movement in the arts and culture that we call modernism. 

Early on, Stout addresses the matter of gender. The term “cross-dresser” has often been applied to Cather, but Stout sees Cather’s identity as fractured or ambiguous, a reading that links her firmly to early twentieth-century modernity. Later chapters take up topics of significance both to Cather and to twentieth-century American modernists, including shifting gender roles, World War I’s devastation of social and artistic norms, and strains in racial relations. She explores Cather’s links to a small group of modernists who, after the war, embraced life in New Mexico, a destination of choice for many artists, and which led to two of Cather’s most fully realized modernist novels, The Professor’s House and Death Comes for the Archbishop.

The last chapter addresses Cather’s place within modernism. Stout first places her in relation to Ezra Pound and T. S. Eliot with their shared ties to tradition even while making, sometimes startling, innovations in literary form, then showing parallels with William Faulkner with respect to economic disparity and social injustice.

This study constitutes the first-ever definitive account of the life and work of Irish modernist poets Thomas MacGreevy, Brian Coffey, and Denis Devlin. Apprenticed to the likes of W.B. Yeats, T.S. Eliot, James Joyce, and Samuel Beckett, all three writers worked at the center of modernist letters in England, France, and the United States, but did so from a distinctive perspective. All three writers wrote with a deep commitment to the intellectual life of Catholicism and saw the new movement in the arts as making possible for the first time a rich sacramental expression of the divine beauty in aesthetic form. MacGreevy spent his life trying to voice the Augustinian vision he found in The City of God. Coffey, a student of neo-Thomist philosopher Jacques Maritain, married scholastic thought and a densely wrought poetics to give form and solution to the alienation of modern life. Devlin contemplated the world with the eyes of Montaigne and the heart of Pascal as he searched for a poetry that could realize the divine presence in the experience of the modern person. Taken together, MacGreevy, Coffey, and Devlin exemplify the modern Catholic intellectual seeking to engage the modern world on its own terms while drawing the age toward fulfillment within the mystery and splendor of the Church. They stand apart from their Irish contemporaries for their religious seriousness and cosmopolitan openness of European modernism. They lay bare the theological potencies of modern art and do so with a sophistication and insight distinctive to themselves. Although MacGreevy, Coffey, and Devlin have received considerable critical attention in the past, this is the first book to study their work comprehensively, from MacGreevy’s early poems and essays on Joyce and Eliot to Coffey’s essays in the neo-scholastic philosophy of science, and on to Devlin’s late poetic attempts to realize Dante’s divine vision in a Europe shattered by war and modern doubt.

In Clowns in the Burying Ground, Christopher K. Coffman presents intertextual readings of the Grateful Dead and their lyrics to argue that the band’s lyricists were deeply and significantly engaged with the literary tradition. Through an analysis of their music, lyrics, and biographies, Coffman shows how the group and its individual members drew on the canons of European and American literature to shape both the form and content of their creative work. Coffman draws on the language of the “literary fragment,” as conceived by German Romantic philosophers and their intellectual heirs, to identify how the Grateful Dead’s lyricists employed intertextuality, allusion, and other strategies to explore how meaning takes shape at the boundary between poetry and philosophy. From Shakespeare to “Shakedown Street,” Clowns in the Burying Ground demonstrates the Dead’s literary depth and how their most successful lyrics and performances walk the line between creation and chaos.

On a near-daily basis, data is being used to narrate our lives. Categorizing algorithms draw from amassed personal data to assign narrative destinies to individuals at crucial junctures, simultaneously predicting and shaping the paths of our lives. Data is commonly assumed to bring us closer to objectivity, but the narrative paths these algorithms assign seem, more often than not, to replicate biases about who an individual is and could become.

While the social effects of such algorithmic logics seem new and newly urgent to consider, Collecting Lives looks to the late nineteenth and early twentieth century US to provide an instructive prehistory to the underlying question of the relationship between data, life, and narrative. Rodrigues contextualizes the application of data collection to human selfhood in the late nineteenth and early twentieth century US in order to uncover a modernist aesthetic of data that offers an alternative to the algorithmic logic pervading our sense of data’s revelatory potential. Examining the work of W. E. B. Du Bois, Henry Adams, Gertrude Stein, and Ida B. Wells-Barnett, Rodrigues asks how each of these authors draw from their work in sociology, history, psychology, and journalism to formulate a critical data aesthetic as they attempt to answer questions of identity around race, gender, and nation both in their research and their life writing. These data-driven modernists not only tell different life stories with data, they tell life stories differently because of data.

An essential reconsideration of black literature and culture and its response to modernity

In the African American encounter with modernism, all was not confrontation. Rather, as Edward M. Pavli´c demonstrates here, African American artists negotiated the intersection of high modernism in Europe and American discourse to fashion their own distinctive response to American modernity. A deft repositioning of black literature and culture, Pavli´c’s book re-envisions the potentials and dilemmas where the different traditions of modernism meet and firmly establishes African American modernism at this cultural crossroads.

Offering new insights into the work of a variety of African American artists—including Ralph Ellison, Richard Wright, Zora Neale Hurston, James Baldwin, Toni Morrison, Robert Hayden, David Bradley, Yusef Komunyakaa, Romare Bearden, and John Coltrane—Pavli´c explores the complex ways in which key modernist philosophical ideas and creative techniques have informed black culture. Crossroads Modernism also provides an in-depth look at how West African cultural legacies are brought to bear in the structure of a truly African American modernist creative process. The book brings to light two interrelated strains of black modernism: Afro-Modernism, which employs established modernist concerns and conceits to illuminate internal and psychological experience; and Diasporic Modernism, which places greater emphasis on shared cultural space and builds on traditions rooted in West African cultures.Whereas much has been said about the (generally racist) use of "blackness" in constituting modernism, Crossroads Modernism is the first book to expose the key role that modernism has played in the constitution of "blackness" in African-American aesthetics. In light of this work, canonical texts in African American literature can no longer be read as devoid of their own singular contribution to international modernism.