The Chicago Renaissance has long been considered a less important literary movement than the Harlem Renaissance. While the Harlem Renaissance began and flourished during the 1920s, but faded during the 1930s, the Chicago Renaissance originated between 1890 and 1910, gathered momentum in the 1930s, and paved the way for the postmodern and postcolonial developments in American Literature. To portray Chicago as a modern, spacious, cosmopolitan city, the writers of the Chicago Renaissance developed a new style of writing based on a distinct cultural aesthetic that reflected ethnically diverse sentiments and aspirations. Whereas the Harlem Renaissance was dominated by African American writers, the Chicago Renaissance originated from the interactions between African and European American writers. Much like modern jazz, writings in the movement became a hybrid, cross-cultural product of black and white Americans. The second period of the movement developed at two stages. In the first stage, the older generation of African American writers continued to deal with racial issues. In the second stage, African American writers sought solutions to racism by comparing American culture with other cultures. The younger generation of African American writers, such as Ishmael Reed, Charles Johnson, and Colson Whitehead, followed their predecessors and explored Confucianism, Buddhist Ontology, and Zen. This volume features essays by both veteran African Americanists and upcoming young critics. It is highlighted by essays from scholars located around the globe, such as Toru Kiuchi of Japan, Yupei Zhou of China, Mamoun Alzoubi of Jordan, and Babacar M'Baye of Senegal. It will be invaluable reading for students of Americanists at all levels.

The Chicago Renaissance has long been considered a less important literary movement than the Harlem Renaissance. While the Harlem Renaissance began and flourished during the 1920s, but faded during the 1930s, the Chicago Renaissance originated between 1890 and 1910, gathered momentum in the 1930s, and paved the way for the postmodern and postcolonial developments in American Literature. To portray Chicago as a modern, spacious, cosmopolitan city, the writers of the Chicago Renaissance developed a new style of writing based on a distinct cultural aesthetic that reflected ethnically diverse sentiments and aspirations. Whereas the Harlem Renaissance was dominated by African American writers, the Chicago Renaissance originated from the interactions between African and European American writers. Much like modern jazz, writings in the movement became a hybrid, cross-cultural product of black and white Americans. The second period of the movement developed at two stages. In the first stage, the older generation of African American writers continued to deal with racial issues. In the second stage, African American writers sought solutions to racism by comparing American culture with other cultures. The younger generation of African American writers, such as Ishmael Reed, Charles Johnson, and Colson Whitehead, followed their predecessors and explored Confucianism, Buddhist Ontology, and Zen. This volume features essays by both veteran African Americanists and upcoming young critics. It is highlighted by essays from scholars located around the globe, such as Toru Kiuchi of Japan, Yupei Zhou of China, Mamoun Alzoubi of Jordan, and Babacar M'Baye of Senegal. It will be invaluable reading for students of Americanists at all levels.

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.

This study traces the shaping presence of cultural interactions, arguing that American literature has become a hybridization of Eastern and Western literary traditions. Hakutani examines this influence through the works of Emerson, Thoreau, and Whitman. He further demonstrates the East-West exchange through discussionsof the interactions by modernists such as Yone Noguchi, Yeats, Pound, Camus, and Kerouac. Finally, he argues that African American literatureas represented by Richard Wright, Ralph Ellison, Alice Walker, Toni Morrison, and James Emanuel is postmodern. Their works exhibit their concerted efforts to abolish marginality and extend referentiality, exemplifying the postmodern East-West crossroads of cultures. A fuller understanding of their work is gained by situating them within this cultural conversation. The writingsof Wright, for example, take on their full significance only when they are read, not as part of a national literature, but as an index to an evolving literature of cultural exchanges.

Lynching in American Literature and Journalism consists of twelve essays investigating the history and development of writing about lynching as an American tragedy and the ugliest element of national character. According to the Tuskegee Institute, 4,743 people were lynched between 1882 and 1968 in the United States, including 3,446 African Americans and 1,297 European Americans. More than 73 percent of the lynchings in the Civil War period occurred in the Southern states. The Lynchings increased dramatically in the aftermath of the Reconstruction, after slavery had been abolished and free men gained the right to vote. The peak of lynching occurred in 1882, after Southern white Democrats had regained control of the state legislators. This book is a collection of historical and critical discussions of lynching in America that reflects the shameful, unmoral policies, and explores the topic of lynching within American history, literature, and journalism.

Haiku, Other Arts, and Literary Disciplines investigates the genesis and development of haiku in Japan and determines the relationships of haiku with other arts, such as essay, painting, and music, as well as the backgrounds of haiku, such as literary movements, philosophies, and religions that underlie haiku composition. By analyzing the poets who played major roles in the development of haiku and its related geners, these essays illustrate how Japanese haiku poets, and American writers such as Emerson and Whitman, were inspired by nature, especially its beautiful scenes and seasonal changes. Western poets had a demonstrated affinity for Japanese haiku, which bled over into other art mediums, as these chapters discuss.

Jack Kerouac and the Traditions of Classic and Modern Haiku is a reading of the haiku collected in Jack Kerouac's Book of Haikus, edited by Regina Weinreich, (2003), one of the two largest collections of English haiku. "Above all," Kerouac wrote in his journal, "a Haiku must be very simple and free of all poetic trickery and makes a little picture and yet be as airy and graceful as a Vivaldi Pastorella." Before trying his hand at composing haiku, Kerouac learned, as did Wright, the theory and technique of haiku from R. H. Blyth, the most influential haiku scholar and critic. Most of Kerouac's haiku reflect eastern philosophies Confucianism, Buddhist ontology, and Zen , as do classic haiku. A son of devout French Canadian Catholic parents, the young Kerouac was impressed with Christian doctrine, but later was inspired by Buddhism. In his haiku Kerouc conflates Christian doctrine of mercy with that of Buddhism. Classic haiku taught Kerouac that not only must human beings treat their fellow human beings with respect and compassion, but they must also treat nonhuman beings such as animals, insects, plants, and flowers as their equals. Many of Kerouac's haiku can be read as modern haiku for the technique of beat poetics he applied. All in all, Kerouac's haiku express the worldview that human beings are not at the center of the universe.

American Haiku, Eastern Philosophies, and Modernist Poetics traces the genesis and development of haiku in Japan as it transformed over the years and eventually made its way to the Western world. Yoshinobu Hakutani analyzes the prominent Eastern philosophies expressed through haiku, such as Confucianism and Zen, and the aesthetic principles of yugen, sabi, and wabi. Hakutani discusses several reinventions of haiku, from Matsuo Basho's transformation of the classic haiku, to Masaoka Shiki's modernist perspectives expressing subjective thoughts and feelings, and eventually to Yone Noguchi's introduction of haiku to the Western world through W. B. Yeats and Ezra Pound. Hakutani argues that the adoption and transformation of haiku is one of the most popular East-West artistic, cultural, and literary exchanges to have taken place in modern and postmodern times.

American Haiku: New Readings explores the history and development of haiku by American writers, examining individual writers. In the late nineteenth century, Japanese poetry influenced through translation the French Symbolist poets, from whom British and American Imagist poets, Amy Lowell, Ezra Pound, T. E. Hulme, and John Gould Fletcher, received stimulus. Since the first English-language hokku (haiku) written by Yone Noguchi in 1903, one of the Imagist poet Ezra Pound's well-known haiku-like poem, "In A Station of the Metro," published in 1913, is most influential on other Imagist and later American haiku poets. Since the end of World War II many Americans and Canadians tried their hands at writing haiku. Among them, Richard Wright wrote over four thousand haiku in the final eighteen months of his life in exile in France. His Haiku: This Other World, ed. Yoshinobu Hakutani and Robert L. Tener (1998), is a posthumous collection of 817 haiku Wright himself had selected. Jack Kerouac, a well-known American novelist like Richard Wright, also wrote numerous haiku. Kerouac's Book of Haikus, ed. Regina Weinreich (Penguin, 2003), collects 667 haiku. In recent decades, many other American writers have written haiku: Lenard Moore, Sonia Sanchez, James A. Emanuel, Burnell Lippy, and Cid Corman. Sonia Sanchez has two collections of haiku: Like the Singing Coming off the Drums (Boston: Beacon Press, 1998) and Morning Haiku (Boston: Beacon Press, 2010). James A. Emanuel's Jazz from the Haiku King (Broadside Press, 1999) is also a unique collection of haiku. Lenard Moore, author of his haiku collections The Open Eye (1985), has been writing and publishing haiku for over 20 years and became the first African American to be elected as President of the Haiku Society of America. Burnell Lippy's haiku appears in the major American haiku journals, Where the River Goes: The Nature Tradition in English-Language Haiku (2013). Cid Corman is well-known not only as a haiku poet but a translator of Japanese ancient and modern haiku poets: Santoka, Walking into the Wind (Cadmus Editions, 1994).

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 the last years of his life, Richard Wright, the fierce and original American novelist known for "Native Son" and "Black Boy, " wrote over four thousand haiku. In "Richard Wright and Haiku, "Yoshinobu Hakutani considers Wright the poet and his late devotion to the spare, unrhymed verse that dwells on human beings' relationship to the natural world rather than on their relationships with one another, a strong departure from the intense and often conflicted relationships that had dominated his fiction.

Wright was not the only famous American author to be attracted to the art of haiku. Jack Kerouac, the Beat Generation novelist known for "On the Road" and "The Dharma Bums, " also explored the form and wrote many haiku. For guidance Wright and Kerouac both turned to the four-volume critical history and collection "Haiku" by R. H. Blythe. Wright went on to emulate such classic haiku poets as Basho, Buson, and Issa as well as the modernist Shiki.

"Richard Wright and Haiku" is presented in two parts. In the first, Hakutani traces the genesis and development of haiku in Japan, discusses the role of earlier poets, including Yone Noguchi and Ezra Pound, in the verse's development in Japan and in the West, and deals with both haiku and haiku criticism written in English. He goes on to describe how Wright acquired the theory and technique of haiku composition and offers a historical and critical study of Wright's haiku.

Integral to Hakutani's analysis is an exploration of what Wright in his "Black Power: A Record of Reactions in the Land of Pathos" called "the African primal outlook upon life."""Hakutani delves into how this view inspired Wright to turn to first the study of and then the writing of haiku.

""In the final chapter of the first part, Hakutani invites readers to try seeing Wright's haiku as "senryu," or humorous haiku. This departure from the relentlessly serious lens through which nearly all of Wright's work is viewed by critics helps to expand readers' perspectives on the poems and on Wright himself.

In part two, Hakutani presents a selection of Wright's poems from "Haiku: This Other World. "Each of the selected haiku is accompanied by a note that will provide assistance in interpretation and offers such additional information as definitions of critical or technical terms and bibliographical details.

"Richard Wright and Haiku" is a valuable addition to the critical discussion of the life and works of Richard Wright as well as a welcome contribution to scholarship on haiku in the West.

This study traces the shaping presence of cultural interactions, arguing that American literature has become a hybridization of Eastern and Western literary traditions. Cultural exchanges between the East and West began in the early decades of the nineteenth century as American transcendentalists explored Eastern philosophies and arts. Hakutani examines this influence through the works of Emerson, Thoreau, and Whitman. He further demonstrates the East-West exchange through discussions of the interactions by modernists such as Yone Noguchi, Yeats, Pound, Camus, and Kerouac. Finally, he argues that African American literature, represented by Richard Wright, Ralph Ellison, Alice Walker, Toni Morrison, and James Emanuel, is postmodern. Their works exhibit their concerted efforts to abolish marginality and extend referentiality, exemplifying the postmodern East-West crossroads of cultures. A fuller understanding of their work is gained by situating them within this cultural conversation. The writings of Wright, for example, take on their full significance only when they are read, not as part of a national literature, but as an index to an evolving literature of cultural exchanges.

In this minutely detailed, comprehensive chronology, authors Kiuchi and Hakutani document the life in letters of one of the great African American writers of the twentieth century. The author of Black Boy and Native Son, among other works, Wright wrote unflinchingly about the black experience in the United States, where his books still influence discussions of race. Entries are documented by Wright's journals, articles, and other works published and unpublished, as well as his letters to and from friends and associates. Part One covers Wright's life through the year 1946, the period in which he published his best-known work. Part Two covers the final two decades of his life, a prolific period that saw him publish travel writing, novels, and four works of nonfiction. Each part begins with a historical and critical introduction.

Jack Kerouac and the Traditions of Classic and Modern Haiku is a reading of the haiku collected in Jack Kerouac's Book of Haikus, edited by Regina Weinreich, (2003), one of the two largest collections of English haiku. "Above all," Kerouac wrote in his journal, "a Haiku must be very simple and free of all poetic trickery and makes a little picture and yet be as airy and graceful as a Vivaldi Pastorella." Before trying his hand at composing haiku, Kerouac learned, as did Wright, the theory and technique of haiku from R. H. Blyth, the most influential haiku scholar and critic. Most of Kerouac's haiku reflect eastern philosophies Confucianism, Buddhist ontology, and Zen , as do classic haiku. A son of devout French Canadian Catholic parents, the young Kerouac was impressed with Christian doctrine, but later was inspired by Buddhism. In his haiku Kerouc conflates Christian doctrine of mercy with that of Buddhism. Classic haiku taught Kerouac that not only must human beings treat their fellow human beings with respect and compassion, but they must also treat nonhuman beings such as animals, insects, plants, and flowers as their equals. Many of Kerouac's haiku can be read as modern haiku for the technique of beat poetics he applied. All in all, Kerouac's haiku express the worldview that human beings are not at the center of the universe.