American Literature

From 1950 to the 2010s, the genre known as apocalyptic fiction has grown in prominence, moving from the mass-market domain of science fiction to a more central position in the contemporary literary scene. The term “apocalyptic fiction” can be understood to encompass both depictions of cataclysms that destroy the Earth and texts that portray the aftermath of a disaster that annihilates a nation, civilization, or all but a few survivors of the human population. The term itself finds its roots in the book of Revelation, and while contemporary apocalyptic fiction tends to be largely secular in its worldview, important traces of the Christian tradition linger in these texts. Indeed, while apocalyptic fiction has evolved over the past sixty-five years in response to historical transformations in Western societies, much of it remains wedded to Revelation’s representation of women as the cause of apocalyptic destruction. The material of the 1950s reflects Cold War anxieties about nuclear war while presenting sexually liberated women as implicated in the same modernity that has created the atomic bomb. People of color are also depicted as threats that must be contained. The apocalyptic fiction of the 1960s registers a fascination with genetic, social, and literary mutation, ambivalently treating a variety of “others” as both toxic and potentially useful ambassadors to some new, postmodern condition. The 1970s see the emergence of feminist apocalypses, works that react against the sexist tendency to conflate female power and sexuality with apocalyptic menace. The 1980s introduce the “American apocalypse,” a subgenre that imagines a disaster befalling America in specifically economic terms. The 1990s, meanwhile, find combinations of the feminist and American apocalypse, while also beginning to bring environmental peril into focus. From 2000 forward, there is a renewed interest in broader, more global disasters, in part informed by the terrorist attacks of September 11, 2001. Formally, this is the era of the “metapocalypse”—apocalyptic fictions that are self-reflexive about the conventions of the genre, including those involving gender and race. Nonetheless, several of the novels in this period still unapologetically introduce figures that recall Jezebel and Babylon from Revelation. Finally, the period since 2010 has seen a revived emphasis on economic collapse precipitated by neoliberal capitalism as well as the anthropocene.

Within the literary connections between Australia and the United States, the more traditional notion of “influence” gained a different kind of intellectual traction after the “transnational turn.” While the question of American influence on Australian literature is a relatively familiar topic, the corresponding question of Australian influence on American literature has been much less widely discussed. This bi-continental interaction can be traced through a variety of canonical writers, including Benjamin Franklin, Thomas Jefferson, and Charles Brockden Brown, through to Herman Melville, Emily Dickinson, Henry Adams, and Mark Twain. These transnational formations developed in the changed cultural conditions of the 20th and 21st centuries, with reference to poets such as Lola Ridge, Karl Shapiro, Louis Simpson, and Yusef Komunyakaa, along with novelists such as Christina Stead, Peter Carey, and J. M. Coetzee.

To adduce alternative genealogies for both American and Australian literature, Australian literature might be seen to function as American literature’s shadow self, the kind of cultural formation it might have become if the American Revolution had never taken place. Similarly, to track Australian literature’s American affiliations is to suggest ways in which transnational connections have always been integral to its constitution. By re-reading both Australian and American literature as immersed within a variety of historical and geographical matrices, from British colonial politics to transpacific space, it becomes easier to understand how both national literatures emerged in dialogue with a variety of wider influences.

Dominican American literature comprises the body of creative writing in various genres by US-based authors of Dominican ancestry. Here, “Dominican” refers to people who trace their origins by birth or descent to the Dominican Republic, not to the island of Dominica in the Anglophone West Indies. “Dominican American,” in turn, applies to writers born, raised, and/or socialized in the United States, who received their schooling in general and, in particular, their literary education in this country irrespective of the extent of their involvement in the life of their ancestral homeland. Writing by Dominicans in the United States has a long history. Its existence reaches back at least to the first half of the 19th century, shining forth meaningfully in the 1990s, and showing little sign of abatement in the early decades of the 21st century.

While this article concerns itself primarily with Dominican American writing, it seeks to answer predictable questions regarding the rapport of this corpus with the literary production of Dominican Republic-based writers and Dominican authors who have settled in the United States largely as immigrants, using Spanish as their literary language. The article distinguishes Dominican American literature from the writings of people who, beginning in the 19th century, came to the United States from the Dominican Republic as travelers, adventurers, and individual settlers, having left home for political or economic reasons. They could be exiles escaping danger or immigrants seduced by the possibility of enhancing their lives in the proverbial “land of milk and honey.” They tended to regard their time in the United States as temporary and yearned for the change of fortune—political or economic—that would bring them back home. However, having had their return either thwarted or delayed, they would often build families or raise any offspring that came with them to the receiving society. Their children, US-born or brought to the land while young enough to be socialized as US citizens, became Dominican American by default.

US-born children of foreign parents who have pursued writing as a vocation have been able to vie for recognition in the American literary mainstream. English speakers by virtue of their US upbringing, they would have their ears attuned to the rhythms of US literature writ large. Dominican American writers in the 21st century have shown their mettle, making themselves heard in the ethnically partitioned map of the country’s letters. As with other Caribbean-descended American writers, they typically inhabit their US citizenship with an awareness of the contested nature of their civic belonging. Family legacies, personal memories, and their own process of self-discovery keep them reminded of the effects of US foreign policy on the land of their forbears. As a result, their texts tend to reflect not only an ethnic American voice, but also a diasporic perspective.

Known primarily as the author of On the Road (1957), the novel most closely associated with the Beat Generation, Jack Kerouac (1922–1969) also wrote extensively about his French-Canadian heritage. A native of the large francophone community of Lowell, Massachusetts, he faced the dilemma of writing in a foreign language, English, while one of his motives to write was to memorialize a community assimilating to U.S. society and speaking French less and less. The recent publication of his two short novels in French from the early 1950s, La nuit est ma femme (The Night Is My Woman) and Sur le chemin (Old Bull in the Bowery), provides evidence that the preoccupation with travel informing On the Road is deeply tied to his sense of cultural and linguistic exile. Hundreds of thousands of immigrants from Quebec to New England in the 19th and early 20th centuries practiced survivance, cultural survival, especially through maintaining fluency in French and adhering to Catholicism while living among a Protestant majority. These customs of the Quebecois diaspora had begun in Canada: following the 1763 annexation of Lower Canada to Britain at the end of the French and Indian War, francophones resisted immense pressure to assimilate, both official and unofficial. Narratives of displacement from France and subsequently Quebec persisted in folklore and literature on both sides of the border through the 20th century.

In early 1951, Kerouac drafted La nuit est ma femme, telling the story of Michel Bretagne, a French Canadian from New England who wanders around the eastern United States with a sense of homelessness. Narrating in a French that reproduces the southern New England dialect, Michel laments that neither of the languages he speaks really belongs to him. The text develops the theme of cultural and linguistic mixing and its discovery through travel. Shortly after completing La nuit est ma femme, Kerouac brought this theme to On the Road, famously composing the novel on a roll of paper in three weeks in April 1951. Contrary to legend, he did extensive rewriting before his landmark work was published: Sur le chemin, which he drafted in late 1952, offers an “on the road” story about Franco-Americans and was by his own account a key part of the rewriting process. During this time, he elaborated his theory of “spontaneous prose,” writing quickly and in an improvisational manner as a way of conveying geographic, cultural, and linguistic movement. In the wake of On the Road’s depictions of the expanses of the United States, including its geographic place in North America, Kerouac turned to Franco-American New England. His next book, Dr. Sax (1959), takes place in Lowell and features lengthy passages in French; the novel’s central concerns are his community’s relationship to a legacy of displacement and the conflict between clinging to the past and creating something new. If there is a principal thrust in Kerouac’s writing, it is to challenge American literature to recognize its transnational and translingual character.

Since the country’s decisive defeat through the acceptance of the unconditional surrender in 1945, Japanese novelists have been working in the shadow of America. The American Occupation from 1945 to 1952 set the essential tone of the postwar Japanese chronotope, and authors have had to address their problems through it. Postwar Japanese novelists needed to familiarize themselves with the explicit meaning of the national and ethnic experience of the defeat in the total war. They had to come to terms with the inevitable outcome of being re-incorporated into the international world according to America’s scenario for achieving a new global hegemony. On one hand, this meant severance from the military past and rebirth as a pacifist and capitalist trading country; on the other, it meant disruption of the cultural continuity as a nation and rapid evaporation of the memories of the war crimes.

Postwar Japanese novelists have turned to American literature, not only for a usable index for understanding “America” as the most fundamentally decisive element of their postwar chronotope but also for something to stimulate their critical and creative imagination or synchronize with their aesthetic sensitivity during their search for an artistic expression under the shadow of “America.” Three influential Japanese postwar novelists have a specific American writer as his inspirational source: Mark Twain for Kenzaburo Oe (b. 1935–), William Faulkner for Kenji Nakagami (1946–1992), and Raymond Carver for Haruki Murakami (b. 1949–). Their relationships with their literary precursors vary relative to their own sensitivities, political stances, and cultural background including class and caste; however, each of these three Japanese novelists has maintained a wide influence in the postwar Japanese literary climate because each has established his own unique way of addressing the most critical problem of “America.” Each of these writers takes his influence from an American writer and learns his own lessons about how to cope with or navigate through a life under the shadow of “America.” During each decade of postwar Japanese history—Oe from the early 1960s to the late 1970s, Nakagami from the late 1970s to the late 1980s and Murakami from the early 1980s to the 1990s—the authors reflect a gradual change in the shadow of “America” because of a change in America’s policy toward Japan from the end of the occupation through the period of Japan’s astounding economic prosperity, to the end of the Cold War and a gradual attenuation of America’s power over Japan.

At the start of the last century a modern tradition of literary radicalism crystallized with inspiring results. From 1900 onward, socialists and bohemians yoked their ideals to become a marathon of forward-thinking activist cultural workers. For the next three decades, writers and intellectuals of the Left, such as Max Eastman (1883–1969), were oracles of enchantment in a world increasingly disenchanted, initially by the international war of 1914–1919 and subsequently by a decline in popular political defiance as capitalism consolidated. Still, the adversarial dream persevered during the violence and later, often in little magazines such as the Masses, Liberator, Seven Arts, and Modern Quarterly. Since the 1920s, literary radicalism meant creativity in the service of an insurrection against political power combined with a makeover in human relationships.

With the economic catastrophe of 1929 and the triumph of Nazism in 1933, what might have been a generational succession morphed into a paradigm shift. This previously self-governing literary radicalism was now multifariously entangled with Soviet communism during its most awful hour. An unofficial state of emergency escalated so that a range of journals—this time, New Masses, Modern Monthly, and Partisan Review—once more served as barometers of the depth and breadth of radical opinion. Bit by bit, a strange new ethos enveloped the literary Left, one that blended heroism, sacrifice, and artistic triumph with fifteen years of purge trials in the Soviet Union, mortifying policy shifts in the international Communist movement, and relentless domestic repression against the organized Left in the United States. By the end of this phase, in the reactionary post–World War II years, most adherents of communism (not just the pre-dominant pro-Soviet Communism, but the other varieties of communism such as Trotskyism and Bukharinism) desperately fled their Depression-era affiliations. The upshot was a blurring of the record. This occurred in ways that may have seemed clever for autobiographical concealment (by one-time literary radicals who feared exposure or embarrassment at youthful excesses) but became maddening for future scholars wishing to parse the writers’ former convictions.

As literary radicalism passed through the Cold War, 1960s radicalization, the late 20th-century culture wars, and into the new millennium, the tradition was routinely reframed so that it faces us today as a giant puzzle. New research and scholarship emerge every year to provide insights into a very complicated body of writing, but there is a fretful ambivalence about its actual location and weight in literary history. Not surprisingly, most overall scholarly histories, chronicles, and anthologies do not include the category of literary radicalism as a well-defined, principal topic. This is because enthusiasts of the last twenty-five years brilliantly championed the tradition less under the rubric of “literary radicalism” than as the fertile soil for a blooming of gender-conscious, multicultural, and polycentric legacies connected to the Left but primarily rendered as eruptions of American literary modernity onto the world stage. These revisionist images came to us in discrete volumes about black writers, women writers, regional writers, children’s writers, Jewish writers, and so forth. Nonetheless, such celebratory portraits remained in competition with a dark double, a notion that nearly all literary radicals were wanting in artistic value. This skeptical appraisal was entrenched in an older scholarship, a point of view that is partly an aftereffect of the long shadow that the Communist imbroglio cast on its entire legacy.

The study of settler colonialism has evolved from a nearly exclusive examination of the interplay of Indigeneity and white settler colonial domination to an engagement that has become attentive to questions of racialized migration. Because British settler colonies violently displaced Indigenous peoples without widespread exploitation of their labor, racialized migrant labor has played an important role in establishing and developing settler colonies, from the exploitation of enslaved and convict labor, to indentured and contract labor, and to contemporary iterations of guest and undocumented labor. The reliance on hyper-exploitable, deportable, or disposable classes of migrants has been an integral logic of settler colonialism in North America, rendering Indigenous communities even more vulnerable to dislocation, dispossession, and environmental harm. Asian North American cultural representation offers a rich site to explore settler colonial logics of land dispossession, resource extraction, relocation, urban redevelopment, and incarceration. In particular, Asian North American cultural production has often recycled settler colonial tropes that both denigrate and romanticize Indigenous cultures in claims for belonging that attempt to challenge the racial logics of civil, social, and political exclusion. In North America, the projection of a heroic “pioneer” identity aims to recover early Asian labor from historical obscurity by demonstrating its vital contributions to developing the settler nation. These expressions reinforce the value of Western civilization and industry over an empty, uncivilized, and unproductive Indigenous world. Asian American invocations of “local” identity in Hawai‘i similarly assert a romanticized identification with Indigenous cultures that obscures Asian Americans’ structural dominance and active role in the dispossession of Native Hawaiians. Alternatively, Asian North American cultural producers have also become strong voices in social and cultural movements to prioritize Indigenous self-determination, ecological protection, and decolonial anti-capitalism. Critical approaches to Asian North American representation have become increasingly attuned to reckoning with colonial complicity, exploring the ethics of responsibility, indebtedness, and solidarity with Indigenous communities.