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.

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.

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.

Lenard D. Moore and African American Haiku: Merging Traditions identifies Moore as a primary figure in the American Haiku Movement as well as a significant contributor to the field of African American haiku. Ce Rosenow analyzes the ways in which Moore combines haiku with a variety of other traditions: African American storytelling, jazz poetry, ekphrasis, and elegies. An examination of Moore’s haibun, a Japanese form combining prose and haiku, reveals the further development of the African American aesthetic created in his individual poems. Ultimately, the author argues that Moore’s decades-long engagement with haiku and his prolific publication history solidify haiku as an established form in African American poetry.

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.

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.

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.