The invisibility of the “invisible man” who narrates this classic American novel is social, not physical; it has nothing to do with science fiction or H.G. Wells. While Ralph Ellison begins Invisible Man (1953) by having his narrator state, “I am an invisible man,” he makes sure to have his narrator offer a quick precautionary stipulation: “No, I am not a spook like those who haunted Edgar Allan Poe; nor am I one of your Hollywood-movie ectoplasms. I am a man of substance, of flesh and bone, fiber and liquids – and I might even be said to possess a mind” (p. 3). Clearly, we are quite a long way from the insane Dr. Griffin of Wells’s The Invisible Man (1897), and from his synthesized invisibility serum.
Invisible Man’s narrator explains that, as an African American, he is “invisible…simply because people refuse to see me. Like the bodiless heads you sometimes see in circus sideshows, it is as though I have been surrounded by mirrors of hard, distorting glass. When they approach me they see only my surroundings, themselves, or figments of their imagination – indeed, anything and everything except me” (p. 3). When members of the white majority see him, in other words, all they see is skin tone, along with whatever negative stereotypes they have come to associate with that skin tone. They don’t see him. That is why he is “invisible.”
The narrator lives underground, in an overlooked space within a whites-only building. As he breaks segregationist laws, so he steals light – 1,369 light bulbs’ worth of light – from a power company that he refers to as Monopolated Light & Power. “Without light I am not only invisible, but formless as well; and to be unaware of one’s form is to live a death. I myself, after existing some twenty years, did not become alive until I discovered my invisibility” (p. 6).
Most of the book takes the form of an extended flashback. Growing up in a small Southern town, the narrator recalls, he heard a great deal of advice from a great many people, but the advice he remembers is what his grandfather once told him: “Son, after I’m gone I want you to keep up the good fight. I never told you, but our life is a war and I have been a traitor all my born days, a spy in the enemy’s country ever since I give up my gun back in the Reconstruction. Live with your head in the lion’s mouth. I want you to overcome ’em with yeses, undermine ’em with grins, agree ’em to death and destruction, let ’em swoller you till they vomit or bust wide open” (p. 15). The grandfather’s attitude of resistance contrasts with the accommodationist mindset that the narrator observes in other sectors of his community.
Graduating from high school, the narrator, with other young African American men, is summoned to a gathering of the town’s elite white men. There, the young men are forced to participate in a “battle royal,” a free-for-all fight for money that turns out to be worthless. Only after participating in the humiliating “battle royal” is the narrator given a scholarship to the state’s college for African American students.
The narrator’s time at the unnamed college may reflect Ellison’s own time at Tuskegee Institute, where he found that the institute’s nominal egalitarianism masked a decidedly class-conscious way of thinking among students and faculty alike. At one point, the narrator recalls with particular vividness “the bronze statue of the college Founder, the cold Father symbol, his hands outstretched in the breathtaking gesture of lifting a veil that flutters in hard, metallic folds above the face of a kneeling slave; and I am standing puzzled, unable to decide whether the veil is really being lifted, or lowered more firmly in place – whether I am witnessing a revelation, or a more efficient binding” (p. 35).
At first, the narrator excels at his studies, and even hopes that he might become a leader of his town’s African American community, like the college’s president, Dr. Bledsoe. The narrator’s description of Dr. Bledsoe, along with capturing the poetic qualities of Ellison’s prose, provides a sense of the narrator’s hopes for his own future at that time:
Going upstairs I visualized Dr. Bledsoe, with his broad globular face that seemed to take its form from the fat pressing from the inside, which, as air pressing against the membrane of a balloon, gave it shape and buoyancy. “Old Bucket-Head,” some of the fellows called him. I never had. He had been kind to me from the first, perhaps because of the letters which the school superintendent had sent to him when I arrived. But more than that, he was the example of everything I hoped to be: Influential with wealthy men all over the country; consulted in matters concerning the race; a leader of his people; the possessor of not one, but two Cadillacs; a good salary and a soft, good-looking and creamy-complexioned wife. What was more, while black and bald and everything white folks poked fun at, he had achieved power and authority; had, while black and wrinkle-headed, made himself of more importance in the world than most Southern white men. They could laugh at him but they couldn’t ignore him. (pp. 99-101)
Recall, however, the narrator’s words from the beginning of the novel: “I am nobody but myself. But first I had to discover that I am an invisible man!” (p. 15) The narrator’s hopes that a degree from the college will propel him toward a life of respectability, or even prominence, are undone when he is trusted with the task of driving one of the college’s white Northern trustees, a Mr. Norton, from one college function to another. Through a combination of circumstances, the narrator ends up inadvertently taking Mr. Norton to the proverbial wrong side of the tracks – the part of African American life in that town that Dr. Bledsoe does not want anyone from the college to see.
The narrator and Norton end up at a bar patronized by sex workers and patients from the nearby insane asylum. One of those patients, accosting Mr. Norton, takes on a role similar to that of the wise fools from Shakespeare’s plays, telling Norton that the narrator has “[a]lready…learned to repress not only his emotions but his humanity. He’s invisible, a walking personification of the Negative, the most perfect achievement of your dreams, sir! The mechanical man!” (p. 93) That theme of social invisibility is thus once again reinforced.
Expelled from the college by an angry Dr. Bledsoe, the narrator moves north and settles in Harlem. He secures employment at a paint factory called Liberty Paints – and notes how the values of his new employer emphasize the anomaly of his position as a black man in a society that valorizes whiteness. His boss, a man named Kimbro, exults in how white the company’s “Optic White” paint is – calling it “as white as George Washington’s Sunday-go-to-meetin’ wig” and adding that “It’s the purest white that can be found. Nobody makes a paint any whiter. This batch is heading for a national monument!” (p. 201). The narrator’s initial and understandable disillusionment – “To hell with the whole thing…I’ll find another job” (p. 205) – gives way to resignation, and to an attempt to make a go of working at the paint factory; but a jealous co-worker’s machinations result in a disastrous accident that leaves the narrator jobless and hospitalized.
At this grim point in the narrator’s life, his only source of stability is a kind woman named Mary who offers him a place to stay. But then things change for him once again: an impromptu speech that he makes inspires a spirit of resistance among a crowd watching an unjust eviction, and gains the narrator the attention of the leaders of a Marxist group that calls itself “the Brotherhood.” Invited to a meeting of the group’s leadership, the narrator finds that, among the group’s prominently Anglo leaders, he is once again invisible: “I felt extremely uncomfortable, although after brief glances no one paid me any special attention. It was as though they hadn’t seen me – as though I were here, and yet not here” (p. 300).
The Brotherhood leaders’ discussions of having “banded together in brotherhood”, because “Too many have been dispossessed of their heritage” (p. 303) seem inspiring to the narrator in some ways – but there are some troubling notes. He overhears a woman asking whether the narrator should be “a little blacker”, and is understandably outraged by what he has heard: “So she doesn’t think I’m black enough. What does she want, a black-face comedian?...Maybe she wants to see me sweat coal, tar, ink, shoe polish, graphite. What was I – a man, or a natural resource?” (pp. 301, 303)
It is comparably troubling when Brother Jack, a leader of the Brotherhood, tells the narrator that “You shall be the new Booker T. Washington, but even greater than he” (p. 307). In Ellison’s time, as before and after, Washington was an important but also a problematic figure – often charged with acquiescing in the segregationist mindset of leading Southern whites in order to secure greater economic access, for African Americans, to industrial and service jobs. The narrator resists being associated with Washington, but ultimately does agree to join the Brotherhood, and is given an apartment, a salary, and a variety of assignments to encourage “revolutionary consciousness” within the Harlem community.
The assignment is not an easy one – Harlem and its people face many challenges, and there are others competing for influence. Among them is a militant black nationalist named Ras the Exhorter, who angrily rejects the Brotherhood’s calls for interracial cooperation and calls for violent confrontation. Yet the narrator’s skills as a rhetor make him an effective spokesman for the Brotherhood, and he gains a great deal of attention – too much attention, for the liking of some Brotherhood members.
At one point, the narrator gives an interview to a journalist, making a Brotherhood member named Wrestrum jealous. Wrestrum subsequently launches accusations, before the Brotherhood leadership, that the narrator “aims to control the movement uptown. He wants to be a dictator!” (p. 400) The accusation is unfounded and nonsensical, but the leaders of the Brotherhood declare that the narrator must leave Harlem and begin lecturing on women’s issues downtown. This reassignment is profoundly disillusioning for the narrator; he states that “Being removed from Harlem was a shock, but one which would hurt them as much as me, for…my value to the Brotherhood…depended upon my complete frankness and honesty in stating the community’s hopes and hates, fears and desires” (p. 406).
Tod Clifton, an African American member of the Brotherhood, and a young man of particular strength and promise, leaves the Brotherhood and later is killed by police; tension in the community increases, and the narrator publicly expresses his own grief and that of Harlem, displeasing the Brotherhood leadership. When the narrator explains to Hambro, an attorney who mentored him in his early days with the Brotherhood, that he is worried about the district because “things are getting out of hand. Ras’s men tried to rough me up tonight and our strength is steadily going to hell”, Hambro replies that “That’s regrettable…but there’s nothing to be done about it that wouldn’t upset the larger plan. It’s unfortunate, Brother, but your members will have to be sacrificed” (p. 500).
The impact of this realization that there are limits to the supposedly race-blind comradeship of the Brotherhood is, for the narrator, overwhelming:
[I]t was dead quiet. I looked at the angular composure of [Hambro’s] face, searching for the sincerity of his words. I could feel some deep change. It was as though my discovery…had opened a gulf between us over which, though we sat within touching distance, our voices barely carried and then fell flat, without an echo. I tried to shake it away, but still the distance, so great that neither could grasp the emotional tone of the other, remained. (p. 500)
It is sad to see the depth of the narrator's disillusionment as he sees how, in the name of "theory," an organization to which he has given so much of his life is ready to throw under the proverbial bus an entire community of living people who are facing real injustices and challenges. In effect, the Brotherhood has revealed its willingness to declare the entire community of Harlem "invisible." It is one of the saddest moments in a novel that is filled with sad moments.
The community moves closer to the prospect of violence – reminding the reader of a passage toward the beginning of Invisible Man, when the narrator states that when one is invisible, “You ache with the need to convince yourself that you do exist in the real world, that you’re a part of all the sound and anguish, and you strike out with your fists, you curse and you swear to make them recognize you. And, alas, it’s seldom successful” (p. 3). Ras the Exhorter reinvents himself as Ras the Destroyer, and eventually the reader learns of the specific events that drove the novel’s narrator underground.
Invisible Man is one of the greatest American novels ever written – a classic examination of the African American experience. It is a novel that everyone, and certainly every American, should read.