While the arms race of the post-war period has been widely discussed, Purcell explores the under-acknowledged but critical role another kind of 'race' – that is, race as a biological and sociological concept – played within the global and cultural Cold War.

Telling America's Story to the World argues that state and state-affiliated cultural diplomacy contributed to the making of postwar US literature. Highlighting the role of liberal internationalism in US cultural outreach, Harilaos Stecopoulos contends that the state mainly sent authors like Ralph Ellison, Robert Frost, William Faulkner, Langston Hughes, and Maxine Hong Kingston overseas not just to demonstrate the achievements of US civilization but also to broadcast an American commitment to international cross-cultural connection. Those writers-cum-ambassadors may not have helped the state achieve its propaganda goals-indeed, this rarely proved the case-but they did find their assignments an opportunity to ponder the international meanings and possibilities of US literature. For many of those figures, courting foreign publics inspired a reevaluation of the scope and form of their own literary projects. Testifying to the inadvertent yet integral role of cultural diplomacy in the worlding of US letters, works like The Mansion (1959), Life Studies (1959), "Cultural Exchange" (1961, 1967), Tripmaster Monkey: His Fake Book (1989), and Three Days Before the Shooting... (2010) reimagine US literature in a mobile, global, and distinctly political register.

Ralph Ellison's Invisible Man is the second-most assigned American novel since 1945 and is one of the most enduring. It is studied by many thousands of high school and college students every year and has been since the 1950s. His landmark essays, with their blend of personal history and cultural theory, have been extraordinarily influential. Ralph Ellison in Context includes authoritative chapters summing up longstanding conversations, while offering groundbreaking essays on a variety of topics not yet covered in the copious critical and biographical literature. It provides fresh perspectives on some of the most important people and places in Ellison's life, and explores where his work and biography cross paths with some of the pressing topics of his time. It includes chapters on Ellison's literary influences and offers a definitive overview of his early writings. It also provides an overview of Ellison's reception and reputation from his death in 1994 through 2020.

Outstanding Academic Title, CHOICE The Buck, the Black, and the Existential Hero: Refiguring the Black Male Literary Canon, 1850 to Present combines philosophy, literary theory, and jazz studies with Africana studies to develop a theory of the black male literary imagination. In doing so, it seeks to answer fundamental aesthetic and existential questions: How does the experience of being black and male in the modern West affect the telling of a narrative, the shape or structure of a novel, the development of characters and plot lines, and the nature of criticism itself? James B. Haile argues that, since black male identity is largely fluid and open to interpretation, reinterpretation, and misinterpretation, the literature of black men has developed flexibility and improvisation, termed the “jazz of life.” Our reading of this literature requires the same kind of flexibility and improvisation to understand what is being said and why, as well as what is not being said and why. Finally, the book attempts to offer this new reading experience by placing texts by well-known authors, such as Frederick Douglass, Ralph Ellison, and Colson Whitehead, in conversation with texts by those who are less well known and those who have, for the most part, been forgotten, in particular, Cecil Brown. Doing so challenges the reader to visit and revisit these novels with a new perspective about the social, political, historical, and psychic realities of black men.

How did literary artists confront the middle of a century already defined by two global wars and newly faced with a nuclear future? Midcentury Suspension argues that a sense of suspension—a feeling of being between beginnings and endings, recent horrors and opaque horizons—shaped transatlantic literary forms and cultural expression in this singular moment. Rooted in extensive archival research in literary, print, and public cultures of the Anglophone North Atlantic, Claire Seiler’s account of midcentury suspension ranges across key works of the late 1940s and early 1950s by authors such as W. H. Auden, Samuel Beckett, Elizabeth Bishop, Elizabeth Bowen, Ralph Ellison, and Frank O’Hara. Seiler reveals how these writers cultivated modes of suspension that spoke to the felt texture of life at midcentury. Running counter to the tendency to frame midcentury literature in the terms of modernism or of our contemporary, Midcentury Suspension reorients twentieth-century literary study around the epoch’s fraught middle.

Examines the religious dimensions of Ralph Ellison’s concept of race Ralph Ellison’s 1952 novel Invisible Man provides an unforgettable metaphor for what it means to be disregarded in society. While the term “invisibility” has become shorthand for all forms of marginalization, Ellison was primarily concerned with racial identity. M. Cooper Harriss argues that religion, too, remains relatively invisible within discussions of race and seeks to correct this through a close study of Ralph Ellison’s work. Harriss examines the religious and theological dimensions of Ralph Ellison’s concept of race through his evocative metaphor for the experience of blackness in America, and with an eye to uncovering previously unrecognized religious dynamics in Ellison’s life and work. Blending religious studies and theology, race theory, and fresh readings of African-American culture, Harriss draws on Ellison to create the concept of an “invisible theology,” and uses this concept as a basis for discussing religion and racial identity in contemporary American life. Ralph Ellison’s Invisible Theology is the first book to focus on Ellison as a religious figure, and on the religious dynamics of his work. Harriss brings to light Ellison’s close friendship with theologian and literary critic Nathan A. Scott, Jr., and places Ellison in context with such legendary religious figures as Reinhold and Richard Niebuhr, Paul Tillich and Martin Luther King, Jr. He argues that historical legacies of invisible theology help us make sense of more recent issues like drone warfare and Clint Eastwood’s empty chair. Rich and innovative, Ralph Ellison’s Invisible Theology will revolutionize the way we understand Ellison, the intellectual legacies of race, and the study of religion.

In 1952, Ralph Ellison (1914-1994) published his novel Invisible Man, which transformed the dynamics of American literature. The novel won the National Book Award, extended the themes of his early short stories, and dramatized in fictional form the cultural theories expressed in his later essay collections Shadow & Act and Going to the Territory. In Shadowing Ralph Ellison, John Wright traces Ellison's intellectual and aesthetic development and the evolution of his cultural philosophy throughout his long career. The book explores Ellison's published fiction, his criticism and correspondence, and his passionate exchanges with—and impact on—other literary intellectuals during the Cold War 1950s and during the culture wars of the 1960s, 1970s, and 1980s. Wright examines Ellison's body of work through the lens of Ellison's cosmopolitan philosophy of art and culture, which the writer began to construct during the late 1930s. Ellison, Wright argues, eschewed orthodoxy in both political and cultural discourse, maintaining that to achieve the highest cultural awareness and the greatest personal integrity, the individual must cultivate forms of thinking and acting that are fluid, improvisational, and vitalistic—like the blues and jazz. Accordingly, Ellison elaborated throughout his body of work the innumerable ways that rigid cultural labels, categories, and concepts—from racial stereotypes and fashionable academic theories to conventional political doctrines—fail to capture the full potential of human consciousness. Instead, Ellison advocated forms of consciousness and culture akin to what the blues and jazz reveal, and he portrayed those musical traditions as the best embodiment of the evolving American spirit.