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In The Ebony Column, Eric Ashley Hairston begins a new thread in the ongoing conversation about the influence of Greek and Roman antiquity on U.S. civilization and education. While that discussion has yielded many exceptional insights into antiquity and the American experience, it has so regularly elided the African American component that all classical influence on black writing and thought seems to vanish. That omission, Hairston contends, is disturbing not least because of its longevity— from an early period of overt stereotyping and institutionalized racism right up to the contemporary and, one would hope, more cosmopolitan and enlightened era. Challenging and correcting that persistent shortsightedness, Hairston examines several prominent black writers'and scholars'deep investment in the classics as individuals, as well as the broader cultural investment in the classics and the values of the ancient world. Beginning with the late-eighteenth-century verse of Phillis Wheatley, whose classically inspired poems functioned as a kind of Trojan horse to defeat white oppression, Hairston goes on to consider the oratory of Frederick Douglass, whose rhetoric and ideas of virtue were much influenced by Cicero, and the writings of educator Anna Julia Cooper, whose classical training was a key source of her vibrant feminism. Finally, he offers a fresh examination of W. E. B. DuBois's seminal The Souls of Black Folk (1903) and its debt to antiquity, which volumes of commentary have largely overlooked. The first book to appear in a new series, Classicism in American Culture, The Ebony Column passionately demonstrates how the myths, cultures, and ideals of antiquity helped African Americans reconceptualize their role in a Euro-American world determined to make them mere economic commodities and emblems of moral and intellectual decay. To figures such as Wheatley, Douglass, Cooper, and DuBois, classical literature offered striking moral, intellectual, and philosophical alternatives to a viciously exclusionary vision of humanity, Africanity, the life of the citizen, and the life of the mind.

In this groundbreaking work, Patrice D. Rankine asserts that the classics need not be a mark of Eurocentrism, as they have long been considered. Instead, the classical tradition can be part of a self-conscious, prideful approach to African American culture, esthetics, and identity. Ulysses in Black demonstrates that, similar to their white counterparts, African American authors have been students of classical languages, literature, and mythologies by such writers as Homer, Euripides, and Seneca. Ulysses in Black closely analyzes classical themes (the nature of love and its relationship to the social, Dionysus in myth as a parallel to the black protagonist in the American scene, misplaced Ulyssean manhood) as seen in the works of such African American writers as Ralph Ellison, Toni Morrison, and Countee Cullen. Rankine finds that the merging of a black esthetic with the classics—contrary to expectations throughout American culture—has often been a radical addressing of concerns including violence against blacks, racism, and oppression. Ultimately, this unique study of black classicism becomes an exploration of America's broader cultural integrity, one that is inclusive and historic. Outstanding Academic Title, Choice Magazine

This volume is the first in-depth study of the French novelist Marguerite Yourcenar's fiction to contend that the author's texts exhibit in unexpected ways numerous characteristics of the neobaroque. This subversive, postmodern aesthetic privileges extravagant artistic play, flux, and heterogeneity. In demonstrating the affinity of Yourcenar's texts with the neobaroque, the author of this study casts doubt on their presumed transparency and stability, qualities associated with the French neoclassical tradition of the past century, where the Yourcenarian œuvre is most often placed. Yourcenar's election to the prestigious, tradition-bound French Academy in 1981 as its first female “immortal” cemented her already well-established niche in the twentieth-century French literary pantheon. A self-taught classicist, historian, and modern-day French moralist, Yourcenar has been praised for her polished, “classical” style and analyzed for her use of myth and universal themes. While those factors at first seem to justify amply the neoclassical label by which Yourcenar is most widely recognized, this study's close reading of four of her fictions reveals instead the texts'opacity and subversive resistance to closure, their rejection of stable interpretations, and their deconstruction of postmodern Grand Narratives. Theirs is a neobaroque “logic,” which stresses the absence of theoretical assurances and the limitations of reason. The coincidence of the new millennium — which in so many ways reflects Yourcenar's disquieting vision — and her centenary in 2003 affords not so much an excuse to reject the author's neoclassical label, but rather the obligation to reassess it in light of contemporary discourses. This study will be of interest to students of twentieth-century French fiction and comparative literature, especially that of the latter half of the twentieth century.