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Nelson Algren was born Nelson Ahlgren Abraham on 28 March 1909 in Detroit, Michigan, but was raised in Chicago. He died days after his election to the American Academy of Arts and Letters, his fiction out of print and largely forgotten, in Sag Harbor, New York, on 9 May 1981. Profound shifts in American political and literary culture shaped the trajectory of Algren's life and literary career. He was radicalized by the Great Depression and set out, like Mark Twain, Theodore Dreiser, and Walt Whitman before him, to depict America from the point of view of the outsider. His subjects were the disinherited of Texas jail cells; the wanderers of the New Orleans waterfront; and the petty thieves, strong-arm boys, hookers, and cops of Chicago's Polish-American ghetto. Like the modernist writers he admired, Algren wrote and rewrote and rewrote again, trying to create truth and beauty out of the language of shuttered barrooms and backroom card games, police lineups, and Chicago Avenue streetcars. Uniquely among American novelists, Algren melds the political eye of naturalism with the written craft of modernism and the vernacular voice of realism.
Julia Alvarez, born in New York City on 27 March 1950, lived in the Dominican Republic until 1960, when her family sought political refuge in the United States. The shock of being transplanted from a tropical paradise amidst an extended and well-respected family to Queens, New York, where she and her family—mother, father, and three sisters—were viewed as outsiders, informs much of her writing. Often her work is autobiographical, but even when not, her characters are caught between worlds: cultural, lingual, economic, national, political, and familial. Equally essential to her work is the experience of what it means to be a writer. The author of eleven books, Alvarez has proved herself a talented and flexible writer and has won many prizes and awards, including a fellowship from the National Endowment for the Arts and a Josephine Miles/PEN award. She was also a finalist for the National Book Award. Alvarez lives in Vermont and the Dominican Republic, where she visits relatives and tends the shade-grown coffee farm she started with her husband, Bill Eichner, a cookbook author and ophthalmologist.
“Self-help literature” was created in America, and its origin can be traced back to Benjamin Franklin. In 18th-century American society, where Puritan ethics held sway, Franklin was a rare sort of person, one who did not believe that personal ambition was a sin. Through his writings, in the form of Poor Richard’s Almanac (1732–1757) and The Way to Wealth (1757), Franklin demonstrated the know-how needed for worldly success, and he used himself as an example of the effectiveness of this knowledge. According to Franklin’s philosophy of success, anyone can achieve social success, regardless of their social position, if they only have the will to educate themselves. This was the beginning of the American dream of success, and themes appearing here for the first time became the basic themes of many self-help books that appeared later.
Franklin’s writings were composed in America during the latter half of the 18th century, a period when independence from England increased opportunities for upward social mobility. Similarly, the first self-help book to appear in Japan was published at the time of the Meiji Restoration in 1868, after the end of the Edo period. At this time, the traditional feudal class system was abandoned, and it became possible to succeed in life using one’s own resourcefulness and efforts. This book Gakumon no Susume (An Encouragement of Learning, 1872–1876) was written by the well-known author and educator Yukichi Fukuzawa (1835–1901). This book holds that to create a modern state it is necessary for its people to first free themselves of apathy and laziness and become independent through practical study. The work was published in seventeen volumes, and 3.4 million copies were sold under this title. Its foundation was the declaration that “All men are created equal.” It is clear that the inspiration for this writing was the American Declaration of Independence. Of all of the Founding Fathers, Franklin’s ideas had the greatest impact on Fukuzawa, and through his self-help book, the Japanese people came into indirect contact with Franklin’s philosophy of success. Additionally, The Autobiography of Benjamin Franklin (1771–1790) was widely read throughout the Meiji period. Thus, it is apparent that Franklin’s ideas about self-help had a great impact on Japan around the end of the 19th century.
However, British author Samuel Smiles’s book Self-Help (1859) had an even greater influence on Japan as it underwent modernization. This book, which was also popular in America, sold more than a million copies in the forty-year period after it was translated into Japanese in 1871 by the philosopher of the European Enlightenment Masanao Nakamura (1832–1891). Moreover, this book was used as an ethics textbook in elementary schools from 1872 until 1880, so it played a particularly large role in planting the spirit of self-improvement in the Japanese youth of the time.
The influence of Confucianism was a large part of the context in which these English and American self-help books were accepted in Japan during and after the Meiji period. Confucianism came to Japan from China at the beginning of the 6th century, and by the Edo period, in the 17th century, the religious aspects of Confucianism had faded. It had become a system of education in ethics that emphasized the five virtues of “compassion to others,” “not being caught up in greed,” “being courteous,” “striving to learn,” and “being sincere.” Learning these virtues became a condition for success in life, particularly for the warrior class. We notice that these five virtues are very similar to Franklin’s thirteen virtues; hence, it is easy to understand that familiarity with Confucianism made it easier for the Japanese to accept American and English self-help books. In other words, western European ideas about self-help were not completely novel values to the Japanese; these ideas were compatible with the Confucian ethical values that the Japanese held. Therefore, they were widely accepted very quickly.
Later, after the beginning of the 20th century, Japan would greedily adopt self-help ideas from America. For example, the mind-cure techniques of Christian Science were introduced to Japan during the 1910s. “Reiki,” which is a Japan-specific practice related to mind cure, was developed soon after. Yoga was also introduced to Japan around the same time through the writings of William Walker Atkinson (aka Yogi Ramacharaka). The Japanese religionist Masaharu Taniguchi (1893–1985) created his own religious group, known as Seicho no Ie (The House of Growth), in the 1930s. This group resonated with the religious movement known as New Thought, which gained popularity in the United States at the end of the 19th century, and Seicho no Ie is currently the world’s largest New Thought group, with more than seventy thousand believers in Japan.
The 1950s through the 1980s saw the popularity of American self-help books fall in Japan, partly because of World War II. At the beginning of the 1990s, the bubble economy in Japan burst; the “life-long employment system” and the “seniority wage system” that had supported Japan up to that point started to collapse. Thus, hiring fell, and an American-style competitive society was introduced in Japan in the form of models such as the “ability-based wage system.” In a similar fashion, there was a demand for knowledge of how to survive in this new competitive society. This led to a sudden resurgence in the popularity of American self-help books. For this reason, it is currently difficult to find books by major American self-help authors, such as Ralph Waldo Emerson, Prentice Mulford, Orison Swett Marden, Wallace D. Wattles, Charles F. Haanel, Ralph Waldo Trine, Dorothea Brande, Joseph Murphy, Norman Vincent Peale, Neville Goddard, Earl Nightingale, Spencer Johnson, Robert Kiyosaki, and Tony Robbins that have not been translated into Japanese. In particular, Stephen Covey’s The Seven Habits of Highly Effective People (1989) has been very popular in recent years, and there are even primary schools that use this book as class material. Moreover, because comic culture is highly developed in Japan, there are many American self-help books that have been made into comic books. Of course, Stephen Covey’s book has been made into a comic book, but there are several other authors whose books have a comic-book version in addition to the translation. Such works include Dale Carnegie’s How To Win Friends and Influence People (1936), Napoleon Hill’s Think and Grow Rich (1937), and works by the psychologist Alfred Adler and the management consultant Peter Ferdinand Drucker. These works are widely known as self-help books. Self-help literature has taken hold as a literary genre that has maintained a firmly rooted popularity in Japan, much like it has in America. It is frequently read by middle-class, white-collar, middle-aged men.
However, there has been a backlash against the incredibly numerous self-help books that have been put on the market: since 2010, in Japan, stronger criticisms of self-help books have begun to be made. According to these criticisms, the harmfulness of these books comes from the fact that all of the failures in a person’s life are attributed to the personal responsibility of the individual. For example, these critics say, these books state that people who belong to lower social classes are stuck in such positions because they have not been positive enough.
However, at present, these critical voices are being drowned out by the huge waves of numerous new self-help books being published in rapid succession. There is no reason to doubt that self-help books will continue to thrive in America and Japan, as long as the tradition of the “American dream of success” is alive in America and the virtues of the “desire for self-improvement” and “hard work” are part of the Japanese national character.
It is hard to imagine a time when Britain and France did not have a police force and detectives whose job it was to solve crimes. But until the growth of criminal investigation in the form of Scotland Yard in London, and the Sûreté in Paris, there was no formal detection. The Sûreté (the French crime bureau) was created in the 1820s, followed in Britain in 1842 by a detective branch that was part of the Metropolitan Police of London. Detectives as part of the police forces in New York and other American cities came later still. Therefore, it is not surprising that the detective novel did not arise until 1841 with The Murders in the Rue Morgue by Edgar Allan Poe (1809–1849). Since the United States lagged behind Europe in its policing, Poe set his three detective stories not in New York but in Paris, a city he admired. He based his detective, C. Auguste Dupin, on Francois-Eugene Vidocq, a criminal turned private detective, whose memoirs were published in 1832
Although largely disregarded since the humanistic turn of ecocriticism at the beginning of the 21st century, nature writing has continued to play an important role in nurturing trans-Pacific, and transnational, literary environmentalism. Euro-American traditions dominate this literary genre, but it nevertheless involves cross-cultural traffic of ideas and thoughts. Its trans-Pacific presence, mostly through American influences on works in Japan, demonstrates in three ways how American nature writing has been cultivating Japanese literary soil and has in turn been nurtured by it, albeit less conspicuously. First, Henry David Thoreau’s influence on Japanese literary environmentalism, especially his philosophy of plain living and high thinking, helped engender a tradition of nature writing in Japan that began with Nozawa Hajime—often called the “Japanese Thoreau”—and has been developed by those who followed, including Ashizawa Kazuhiro and Takada Hiroshi. Second, interactions between pastoralism and a new mode of environmental awareness show that the seemingly American notion of “wild awareness” and the Japanese concept of aware have materialized as a new environmental sensitivity in Japan and in the United States, respectively, reflecting cross-cultural nurturing of environmental ideas, thoughts, and practices. Finally, there has been a subtle yet radical impact of American counterculture on Japanese nature writing, exemplified by Nashiki Kaho’s literary hybridity, based on her integration of the traditional with the radical.
Literature on Hiroshima and Nagasaki cannot be limited to works on the atomic bomb or fiction referring specifically to these locations. Rather, in the nuclear age, it must include a variety of literary works that are conscious of the destiny of the earth, given the danger of nuclear pollution, and engage with the terrible fantasy of the end of the world. As John W. Treat states in his influential critical work, Writing Ground Zero: Japanese Literature and the Atomic Bomb, “The concept of hibakusha now has to extend to everyone alive today in any region of the planet” (x–xi).
The range of nuclear-themed works that symbolically invoke Hiroshima or Nagasaki is enormous. Nuclear literature as a creation of survivors, or spiritual survivors, focuses on an awareness of the planetary catastrophe concerning Los Alamos, Trinity Site, the ground zeroes of Hiroshima and Nagasaki, and other global nuclear zones. The two nuclear sites in Japan (Hiroshima and Nagasaki) and in the United States (Los Alamos and Trinity Site) are historically connected. The authors and protagonists of nuclear literature have literal and affective transpacific and cross-cultural experiences that when considered together seek to overcome the tragic experience of the first nuclear bomb and bombing, including the Japanese acceptance of American nuclear fictions during the Cold War.
David S. Reynolds
The richest period in American literary history, the American Renaissance (1830–1865) produced Ralph Waldo Emerson, Henry David Thoreau, Walt Whitman, Herman Melville, Nathaniel Hawthorne, Edgar Allan Poe, and Emily Dickinson. A distinction is traditionally made between the so-called light or optimistic authors (Emerson, Thoreau, and Whitman) and the dark or gloomy ones (Poe, Hawthorne, and Melville), with Emily Dickinson, occupying a middle ground, shifting between the light and the dark. Optimistic themes included nature’s miraculous beauty, spiritual truths behind the physical world, the primacy of the poetic imagination, and the potential divinity of each individual. Pessimistic ones included haunted minds, perverse or criminal impulses, doubt, and ambiguity. Americans probed these themes with special intensity largely because of the nation’s Puritan heritage. Calvinist preachers from John Cotton through Jonathan Edwards had devoted their lives to probing ultimate questions about death, God, and human nature. When this metaphysical impulse collided with 19th-century skepticism and secularism, the result was literature that ranged from the exhilarating to the disquieting, from Emerson’s affirmations to the ambiguities of Hawthorne and Melville. The American authors were strongly influenced by foreign literature, from the ancients to the Romantics. This transnational influence mingled with the styles and idioms of an emerging popular culture that was distinctively American, divided between conventional, sentimental-domestic writings and sensational or grotesquely humorous ones. Integrating themes and images from this variegated popular culture, the major authors also projected in their works the paradoxes of a nation that promoted both individualism and union, that touted freedom but tolerated chattel slavery, that preached equality but witnessed widening class divisions and the oppression of women, blacks, and Native Americans. These oppressed groups produced a literary corpus of their own that was once neglected but that has assumed a significant place in the American canon.
On 13 September 1876 in Camden, Ohio, Sherwood Anderson, the third of seven children, was born to Irwin McLain Anderson and Emma Smith Anderson. Irwin Anderson struggled to support his large family by making harnesses as industrialization rendered his craft increasingly obsolete. His search for employment eventually took the Andersons to Clyde, Ohio, where Sherwood worked hard at a variety of jobs to compensate for his father's tendency to simply disappear, sometimes for weeks. Sherwood brought great energy to his entrepreneurial efforts, whether as a stable hand, a bicycle factory worker, or a newsboy. For instance, when a train stopped at Clyde, he hopped on, sold papers to passengers, and jumped off just before it continued its journey. The admiring townspeople nicknamed Sherwood “Jobby”. At age nineteen, after his mother's death, Anderson's ambition led him to Chicago, but he found only menial work there. So when the Spanish-American War broke out in 1898, he enlisted in the Ohio National Guard and discovered that he relished the camaraderie of army life.
Stefanie K. Dunning
Maya Angelou was born Marguerite Johnson in St. Louis, Missouri, in 1928. Because her brother Bailey could not say her whole name as a child, Marguerite became Maya. Angelou's life is synonymous with her work; she has published a series of five autobiographies, her most famous being I Know Why the Caged Bird Sings (1970). In each of these five works, Angelou writes about particular and important parts of her life. Yet not only does each book elucidate periods in Angelou's own life, but these books also paint a picture of the time she is writing about within the black community. Angelou's work demonstrates that the personal is political and that the events that shape and inform an individual life are often related to large political movements and events that affect an entire community.
Katherine O’Brien O’Keeffe
Literary culture in Anglo-Saxon England flourished in two languages—Anglo-Latin and Old English—although the written record of that flourishing is uneven. The literature in these languages of culture did not develop in isolation from each other: vernacular literary works often show a keen awareness of Latin texts and textual practices. Vernacular literature in Old English was precocious in its early expansion from secular and religious poetry to homiletic and documentary prose, as well as translations of the Bible, saints’ lives (in prose and in verse), histories, and philosophical works. The best known of all Old English works is Beowulf, and close behind are the short lyric poems generally, though misleadingly, known as elegies. Not always clear from even the best Modern English translations is the way that these intense poems share techniques of composition and echoes of shared formulas with other long and short poems. The saint-heroes of Elene, Juliana, and Judith share heroic values and poetic language with Beowulf and The Wanderer. This kind of appropriation—where the language of secular poetry was repurposed for religious subjects—was the miracle Bede saw in Cædmon’s Hymn.
Old English literary prose developed in the late 9th century in conjunction with a program of translation from Latin associated with King Alfred. Within a relatively short time, Anglo-Saxon scholars translated into Old English Gregory’s Dialogues, Boethius’s Consolation of Philosophy, Augustine’s Soliloquies, the first fifty psalms, and, further, Bede’s Historia ecclesiastica and Orosius’s World History. The late 10th and early 11th centuries saw an efflorescence of Old English prose, particularly in the works of Ælfric of Eynsham and Archbishop Wulfstan of York. Spanning the 9th century to the 12th, the Anglo-Saxon Chronicle reports and reflects on the events of its time, in verse and in prose.