Satire in Ralph Ellison's "Invisible Man"

 Ellison holds our attention amid the meandering experiences of the narrator’s slow evolution by satirizing particular personalities. Satire derides in order to correct outside vice or folly and provides what some critics deem the driving purpose for Ellison’s text. By depending chiefly on indirect satire, or satire in which the author pokes fun at characters who inadvertently demonstrate their ignorance or absurdity, Ellison hints at how American culture contributes to the confusion surrounding identity formation.

Young Emerson supplies a vivid example. In striving to uncover the duplicity of Bledsoe and other figures of power, young Emerson reveals his inability to shed the very condescension that he ostensibly critiques. He stumbles through his quasi-heroic attempt to foil the plans of his father and Bledsoe only to end by asking the narrator to be his “valet,” hardly a sign of devotion to egalitarian principles (192). Ellison enhances Emerson’s comical image with the young man’s tearful plea for the narrator to keep his disclosure secret: “I wouldn’t mind, but my father would consider my revelation the most extreme treason. . . .You’re free of him now. I’m still his prisoner. You have been freed” (192). With his Harvard education, expensive clothes, and posh lifestyle, he appears more a craven and spoiled child than a mistreated hostage. Emerson’s melodramatic declaration rings all the more hollow given his initial depiction of his relationship to the narrator. In a bid to prove his knowledge about black life, he insists, “With us it’s still Jim and Huck Finn” (188). His words expose an implicit acceptance of the racial dictates ordering their interaction. 



The white women in the text similarly consent to occupying stereotypical roles in their relations with the protagonist, and Ellison crafts these episodes with heavy satire as well. Following his first speech on the Woman Question, the unnamed woman who invites the protagonist to her apartment confesses that his presentations make her “afraid” because of their “primitive” nature; in fact, she declares, he has “tom-toms beating” in his voice (413). Her reliance upon cultural myth rather than on the protagonist’s individuality illustrates the pervasiveness of popular images of black male sexuality within purportedly socially advanced organizations. When her husband returns to find her in bed with the protagonist, his dispassionate “Night, and you too,” reveals Ellison’s satirical presentation of the listless, well-to-do white marriage that is ultimately a victim of the myths white America propagates about black hypersexuality (417).  Sybil pushes this satire into the realm of the absurd with her pathetic fantasy of being raped by a black man. Though the women appear largely comic, Ellison’s presentation of political leaders reveals the dangerous nature of wrongheaded notions about race and the necessity for the protagonist to penetrate foolish ideology.

Notwithstanding Brother Jack’s smooth reliance upon vague political ideas, upon first meeting him, the protagonist remains wary of his intentions. Observing Brother Jack’s walk, he admits, “I had a feeling that somehow he was acting a part; that something about him wasn’t exactly real” (288). Fresh from the eviction where he has momentarily reconnected with his cultural past, the protagonist sees Jack more clearly than he will once he succumbs to the tantalizing tentacles of Brotherhood power. Yet he eventually realizes that his first notion is correct: Jack and the Brotherhood lack sincerity and true cultural knowledge. Their professed commitment to the people of Harlem stems primarily from a bid for greater power rather than a real understanding of black Americans’ struggles. The organization boasts a impressive range of misguided politicos: Brother Tobitt imagines that his commitment to racial equality is legitimated by his marriage to a black woman; Brother Wrestrum cares more about being included in a white organization than the work it accomplishes; and the intellectual Brother Hambro substitutes pedantry for true understanding of black reality.



Together, they present a telling commentary on the misguided nature of left-wing politics as well as the absurdity of the protagonist’s commitment to their work. Ellison repeatedly denied charges that the Brotherhood corresponded to the Communist Party, or that Ras stood for Marcus Garvey. In fact, a direct correlation seems less important than his broader desire to question the efficacy of particular ideological positions and to contrast his protagonist’s response to different, yet equally problematic, political platforms. Ellison’s loose satirizing of Marcus Garvey underscores both the flawed nature of the back to Africa movement and the narrator’s reflexive dismissal of all-black political agency.


Works Cited:

  • Ellison, Ralph. Invisible Man. New York: Vintage, 1989.


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