When we feel stifled by the people and mentality surrounding us, it leadsto destruction of our inner selves and outward release of pent up agony. In the Woman Warrior, the narrator, Kingston, is frustrated by her family and the pull of both American and Chinese culture on her life. As may children of immigrants feel, she cannot be defined by American nor Chinese lifestyles, and as such fits into neither category. She is also perpetually made to feel inadequate by her family for her adoption of American culture. As a result, Kingston goes through longs periods of time that she is virtually silent in public, and as much as possible draws no attention to herself. She becomes increasingly ashamed of the helplessness she felt during such times, and when she notices that one of her peers is acting in a similar fashion, grows to hate her and lashes out. "'Look at you, snot streaming down your nose, and you won't say a word to stop it. You're such a nothing'. . . Then I screamed, 'Talk!' (Kingston 176) The insults she hurls at the other, weaker girl mimic the way that Kingston views herself and her situation, and in her desperation she turns to hurting others to make herself powerful. The guilt she felt at her weakness manifested itself in cruelty, an action which only made her all the more helpless and distraught. So distraught, in fact, that she become sick for a year and a half.
guilt manifests itself in subconscious ways
Kingston's aunt Moon Orchid seems to face a similar inability to outwardly express herself. But rather than letting this out by exploding upon others, she has spent a lifetime keeping it held inside. She eventually becomes too weak to defend herself. When she goes, when forced by her sister, to confront her husband, she cannot bring herself to say a word to him. She relies completely on Brave Orchid to take care of her, and, as Kingston describes it, "Moon Orchid had misplaced herself, her spirit scattered all over the world." (Kingston 153) When faced with an alien culture, or a situation in which the options are fight or flight, Moon Orchid hides within herself. Kingston makes the same decision as a child, and will never forgive herself.
Monday, December 2, 2013
Monday, November 25, 2013
Gender Roles in William the Conqueror
The novel we are currently reading in Professor Bump's World Literature class, The Woman Warrior, has to do in the main with gender roles in Asian/Asian-American Society. In this culture, according to the Author Maxine Hong Kingston, it is "better to raise geese than girls." (Kingston 43) This, in short, implies that woman are nothing but a nuisance and expense to the daughters' families. Patrick Knaeve's William the Conqueror takes a similar approach to the role of woman in society. In the play, my character, Harold Godwinson, is forced to become the King of England in response to the former king, Edward, making him his heir. This was in direct conflict to efforts Harold had made, at the king's previous request, to make William Duke of Normandy take up this mantle. Harold has a Common-Bond wife, Edith, whom he has been wed to for 20 years. However, when he becomes king, he is told by the Bishop Stigand that he must marry a noblewoman, especially in order to placate certain Earls in the North of England whom were not pleased at Harold's ascendance.
(Hey that's me)
Harold-- now struggling under the burden of his desires versus those of his advisers, wife, and sister (the former queen to Edward)-- explodes in anger at Edith and the Queen. "Because you never have seen war, but only heard it sung of in the halls you think it simple, easily confronted! You Woman were not made to face such things. You both would tremble in the dragon's jaws and beg for death rather than stand and fight." (Knaeve 32) In response, his sister the Queen states, "Mark, Edith, how he treats us womankind. . . we are not spears at their sides in battle heat. . . and thus relegated to lesser loves. Though we see so much more than merely war." (Knaeve 32)
It is obvious to the reader or audience member that, while the play itself recognizes the repugnance of such views, the characters themselves have very classical opinions of gender roles. Much like the opinions of Kingston's parents in The Woman Warrior, woman are only as valuable as they are convenient and subservient. They are used in certain cases for political gain, and otherwise should simply obey, even if the man loves the woman involved, as Harold does. "It is not for myself I spurn thy love, which waxes still withing my weary heart. But I must be a king, and kings are thrall to all that their folk need, or else their folk are thrall to them and they deserve no crown." (Knaeve 33) Although Harold makes these decisions because he believes he is doing what is best for the kingdom, he in the end pays for them dearly. By the end of the play, Harold is dead and his former wife is forced to seek out his various body parts strewn across the battlefield. As we all agreed throughout the play, "Harold's kind of an idiot." His first mistake of many was the decision to spurn his wife in order to placate lords in the north, whom in the end are of no use to him.
Tapestry of Harold with an arrow in his eye.
Woman Warrior Part II
The most striking issue brought to light in this section of The Woman Warrior is the obvious differences in attitude and behavior among Brave Orchid, her sister Moon Orchid, and Brave Orchid's children. In the section entitled "At the Western Palace," Moon Orchid moves from to America, her sister, nieces, and daughter there to meet her at the airport. What is immediately evident in experiencing these occurrences from Brave Orchid's point of view is that she has never accepted American culture as her own, finding it crass, wasteful, its people ungrateful. This distaste for American culture is evidenced through her opinion of her children's actions. "Finally Brave Orchid's children quit wandering and drooped on a railing. Who knew what they were thinking?" (Kingston 114) Brave Orchid's children have adopted the ideals and norms of Western culture. As such they are a constant disappointment for her, never living up to her high expectations. These high expectations and hinted disappointmet are alluded to in "Shaman". Brave Orchid transfers her hatred of her home and lifestyle onto her children by making them feel guilty for any imagined slight they have caused in her eyes. "'There's only one thing I really want anymore. I want you here, not wandering like a ghost from Romany'. . . The gods pay her and my father back for leaving their parents. . . now they know how [they] felt." (Kingston 105)
This disappointment in her children's adaptation to American culture is further clarified by Moon Orchid's arrival in America. While Moon Orchid has not has time to become prejudiced toward American life, she fails to notice any traits in her sister's children that are undesirable. Instead, she showers them with gifts brought from home, which Brave Orchid promptly confiscates because she believes her children won't take care of them. "We'll put the jewelry in the bank, and we'll buy glass and black wood frames for the silk scrolls." (Kingston 120) As Moon Orchid becomes more generous toward the children and family, Brave Orchid becomes more annoyed and angry at them all, believing they are stupid and lazy. This transference makes evident her bitterness toward her present situation.
Shoes from Brave and Moon Orchid's third sister, one of the gifts Moon Orchid brings to the children.
This disappointment in her children's adaptation to American culture is further clarified by Moon Orchid's arrival in America. While Moon Orchid has not has time to become prejudiced toward American life, she fails to notice any traits in her sister's children that are undesirable. Instead, she showers them with gifts brought from home, which Brave Orchid promptly confiscates because she believes her children won't take care of them. "We'll put the jewelry in the bank, and we'll buy glass and black wood frames for the silk scrolls." (Kingston 120) As Moon Orchid becomes more generous toward the children and family, Brave Orchid becomes more annoyed and angry at them all, believing they are stupid and lazy. This transference makes evident her bitterness toward her present situation.
Shoes from Brave and Moon Orchid's third sister, one of the gifts Moon Orchid brings to the children.
Sunday, November 24, 2013
Dead Poets Society
An important theme this film attempts to convey is the extraordinarily detrimental effect that stifling emotion can have on our psyche, especially in children. In the film, Neil's father Mr. Perry forbids Neil from participating in a play-- A Midsummer Night's Dream-- because Mr. Perry believes it is a waste of time. He also decides to pull Neil out of his preparatory school, the first place he has ever felt passionate. "Tomorrow I am withdrawing you from Welton and enrolling you in Braden military school. you are going to Harvard and you are going to be a doctor." (Anthology 2012, 725) Neil is completely devastated, yet finds that he cannot respond with what he really wants. "But I have to tell you what I think! . . . Tell me. Tell me. . . Nothing? . . . Nothing? then let's go to bed." (Anthology 2012, 725) Neil chooses to shove his emotions into himself because he is so frightened of his father. Since his feelings cannot manifest themselves verbally, they do so physically. In desperation, Neil kills himself with his father's pistol. All because he felt he was never given the chance to decide for himself what made him happy.
This is similar to one of the student essays we've read. In it, a man named Johnny Lee fins out that he is gay. Rather than being able to express this openly with his parents, they completely reject what he has to say, and condemn him for being evil. "Don't you know what God said about the gay. God HATES the gay. They are all bad. They are all going to hell!" (562) As a result, Johnny alienates himself from his family, and is incredibly distraught by their reactions at his revelation. It is not as violent or final action as suicide, but both are caused an inability to express what they want to their family, and their family's attempts to stifle them.
Thursday, November 21, 2013
P2 Final: Language of the soul
Timberwolf
11/21/13
Language of the Soul
“Without music life would be a mistake.”[2]
What a powerful, potent expression. Music is the emotive glue that holds every human
being together. It can make us laugh and cry at once for no discernible reason.
Music has the power to make us feel. Each person perceives music differently, but
all know how it feels to be affected. We understand when someone describes a
piece of music giving them chills or punching them in the gut like bullets piercing
Kevlar on an Emotion-Proof Vest. It is universal, yet personal. For these
reasons and many others, music is my passion.
I am a
passionate person, and claim a multitude of other obsessions. I’m overwhelmed
by the act of learning and the inspired creativity it can enact. The way a
person lights up when the significance of a piece of knowledge hits them.
Learning is something we all can enjoy, in some shape or form. In this way it
is like music. But music is the ultimate, defining passion in my life because
it is the purest expression of what passion really is: perfect emotion,
wordless communication. It fills the void where words and even knowledge fail.
One cannot describe a color in words, but Stevie Ray’s guitar can make me feel
as blue or as red or as green as a filtered light in a grimy New Orleans jazz
club.
Although I
know that my zealous pursuit of music began at a young age, I cannot trace it
back to a specific moment or source. It is an aspect of myself as familiar as
an appendage or a cognitive language. In truth, it probably slipped into me
around the same time as verbal communication. My parents are music fanatics, their
home busting at the seams with song. Rushing through the early, developmental
stages of life in this climate, I’m told I would bounce in my Bouncy-Saucer to
the beat of whatever song was currently playing.
One morning when I was four I rode
with my father to church. I had recently taken notice of the fact that he was
perpetually singing one tune or another. I asked him why, to which he promptly
replied, “Well, because I’m happy, bud.” It struck a chord in me, no pun
intended. From that point on, music was associated with happiness and happy
memories. It took on as well a mystical quality. To a boy, anything his father
acknowledges as appreciable is thereafter put on a pedestal. So it was with
music.
Flashes of discombobulated
color and noise from my childhood are filled with music. My mother has always
loved musicals and classical movies, and thus I was brought up hearing Singin’ in the Rain and Que Sera, Sera
from the Man Who Knew too much. My
grandfather would sing “You are my Sunshine” to me as a child. I had not connected
these recollections to my passion for music until now. Yet I see the
significance: music has always held a positive connotation.
As I grew, musical preferences molded into personal
taste. This palate has progressed over time from Screamo in those angst ridden
years of preadolescence to the soulful, aggressive blues of Dan Auerbach and
Jack White; to the jagged, unrelenting poeticism of Marcus Mumford and the simple
honesty of the Avett Brothers and Citizen Cope. Some of these artists inspire
me at each listen, while others remind me of painful memories I’d rather
forget. Either way, the music remains, imprinted in staves. Certain lines
remain red-hot in memory, as well as the lives of their creators. “You don't
need anybody to tell you who you are or what you are. You are what you are!”[3]. .
. “My music fights against the system that teaches to live and die.”[4]
Bob Marley of course, author of the second quote above.
At some point I realized that while
hearing music would leave me awestruck, the creation of it could feed me. It seemed a sin not creating my
own interpretations. I sang and eventually picked up guitar, eager to somehow
be equal to the musicians I revered. I thought somehow, maybe, that others
could be moved by what I created, just as I had been inspired. I daydreamed
about one day having a band, how COOL that would be! I wanted to be that front
man on stage, kicking out footlights and smashing guitars. Although this dream
has not yet come to fruition, I did as much in music as possible while a
student. I felt that in some small way my actions could inspire someone. There was an instance, for
example, wherein a man who lost his wife to cancer came to me after I had
performed in my high school production of Les Miserables. He told me that the
finale of that show had given him an image of what he hoped heaven would be
like. The experience still gives me chills in recollection. I was so very
humbled, to think that a man in such pain could somehow take solace in what we
had done.
Hugh Jackman. He played Jean
Valjean in the movie portrayal of Les Mis, and is one of my favorite actors.
I suppose my explanation stands
properly, but in the words of Professor J. Gilbert McAllister, “so what? . . . What
difference does it make?”[7]
What does it matter? Does any ofit really
matter if I don’t use the gifts I have been given to help others? Is this the
specific gift bestowed on me for that purpose? Admittedly, to this final
question I have no response. I ask myself every day, never any closer to an
answer. Of late I have decided that the answer is no. The snarling dogs of
reason and logic encircling me, I chose to drop my music major. “I’d never
truly make it. I’d end up bitter and unsuccessful, wishing I’d become a lawyer
or professor.” This seems sound in reasoning, even still. But then, where has
my happiness gone? My cup is no longer full. I debate transferring to Belmont
University in Nashville to pursue music and a major in Music Business, longing
to be immersed in music again. Could I find something better, or is this my
reason for being? Yet, the purpose of this essay is not an existential battle,
but the aforementioned question. So what?
The future
that I have always wanted-- desperately so-- has nothing in truth to do with
monetary reward or large-scale success. To me, the greatest impact anyone can
have on the world is to inspire others. It could be a hundred thousand people,
or one. To some the world we live in is arduous, unhappy, and filled with
suffering. Yet inspiration can make life glorious. If your actions can move
another to trudge one more day through the mire of living, then you have
obtained success.
Bearing
this in mind, I feel that there are endless ways I could help people through
music. Even without making it my career. For the sake of argument, I will
choose to imagine that I make my way into the music industry. In five years, I
want to see myself on some sort of stage, be it large or small. The setting is
unimportant. I would like to have written music of my own, or possibly to have
a group with whom I write. I see myself playing this music in a setting
intimate enough for me to connect with an audience. I would love the
opportunity to create music with those around me organically. Allowing music to
grow from playing together creates something beautiful, and artists such as Bob
Dylan were known for coming up with their best records in this fashion. “He
just started strummin’ and we jumped in after about two or four bars. . .
There’s no overdubbing. There’s no patching up. . . What you heard is what we
did.”[8]
To create such a situation would be
an attempt to inspire. Playing music for others would become a service. A way
for me to give back to others with what gifts I possess. I would not wish to do
so for personal vanity, but so that people might be moved by what I or others
have written. This also would serve the somewhat selfish notion of helping me
answer life’s difficult questions. We are all here, therefore have something to
live for. But what I am here to live
for? For what purpose was I given life? If I could find the answers, these
truths would “set me free”. Art is a way for humanity to do just that, and
music especially is an outward cry for answers.
Music is an avenue through which we
explore each other and ourselves. It is the bursting forth of those emotions we
cannot hope to describe, inspiring us in ways nothing else can. Therefore it
would be the greatest achievement to somehow do this with my own music and
talents. To leave behind such enduring remembrance of what I stood for could
mean that even after I am gone, someone may still be encouraged by what I
experienced. That is the torch I would leave behind. A message of compassion
and understanding. Life is not easy but it can be beautiful. Just stop and
listen.
Who knows
if I will amount to these ends? Possibly I will follow a completely separate path.
It could be children, a family, and a normal life. Maybe I will become a lawyer
or professor in the end. These options seem no less viable, important, or
worthy. Certainly they are avenues through which to help and lead others. Music
simply brings such helpfulness from another source: different, but no less
beneficial to others. No matter what I decide, in my future I will use my life
and gifts to make others’ lives a little happier, and a little easier. These
ends met, I’ll consider myself a Fortunate Son.
WITH QUOTES: 1773
WITHOUT QUOTES: 1617
[1] DMCA,
"HD Wallpaper." Last modified 2013. Accessed November 14, 2013. https://webtaj.com/cool-music-14809.html.
[2]
Friedrich, Nietzsche. Good Reads Inc., "Quotable Quote." Last
modified November 2013. Accessed November 14, 2013. http://www.goodreads.com/quotes/4590-without-music-life-would-be-a-mistake.
[3]
Partridge, Elizabeth. John Lennon: All I Want is the truth. New
York: Penguin Group, 2005.
[4]
Marley, Bob. BrainyQuote.com, "Brainy Quote." Last modified 2013.
Accessed November 14, 2013. http://www.brainyquote.com/quotes/quotes/b/bobmarley383272.html.
[5]
Billboard, "Bob Marley." Last modified 2013. Accessed November 14,
2013. http://www.billboard.com/artist/293509/bob-marley.
[6]
iamtwixietops, . Baggage Counter, "Les Miserables (Movie Review)."
Last modified January 18, 2013. Accessed November 14, 2013. http://www.iamtwixietops.com/2013/01/les-miserables-movie-review.html.
[7]
Oliver, Chad. Some Blues for a Trio. Composition and World
Literaure. Edited by Jerome Bump. Austin: Jenn's Copy and Binding, 2013.
[8]
Howard, Sounes. The Life of Bob Dylan. New York: Grove Press, 2001.
Monday, November 18, 2013
Woman Warrior Part I
This novel by Kingston I have found thus far to be incredibly disturbing. I had always known that woman within the Chinese culture were considered very much second-class citizens. However, I had never realized the depth to which this culture opinion was ingrained, nor that it persisted in such a blatant way even in our "modern" global society. What struck as most particularly enraging was the fact that the narrator's mother seemed to agree with these cultural stigmas even as much as a man. She is portrayed as an extremely intelligent and scholarly woman: a successful medical doctor and midwife. She even comments on the extent to which she has fallen, having come to American. Yet still she persists in adhering to this backward philosophy that, "There's no profit in raising girls. Better to raise gees than girls." (43) Furthermore, she scolds her daughter, the narrator, for her inherent disagreement with these ideals. "Stop that crying! . . . I'm going to hit you if you don't stop. Bad girl!" Doing so quashing any hope the narrator could have at living an enlightened and empowered life without alienating herself from her parents. In fact, later on in her life the narrator moves far away from her family, so as to distance herself from the hatred she received simply for being a female.
The narrator, however, refuses to allow her family or her culture's ideals of femininity to stifle or affect her. The only response she musters toward such views later in her life is hatred of her very people, and an abhorrence for anything traditionally feminine. "I refused to cook. When I had to wash dishes, I would crack one or two. 'Bad girl,' my mother yelled, and sometimes that made me gloat rather than cry. Isn't a bad girl almost a boy?" (45) As you can see, the hatred she carries for her family is also riddled with a certain jealousy for manhood. She hates the masculine figures surrounding her, such as her uncle, yet is envious of him and her brothers. As a young girl, she imagines that she is a swordswoman, one whom wins honor and glory for herself and family, yet still is allowed to retain her womanhood through wife/motherhood. The kind of annoyance her family employs in regard to her causes a subconscious self-loathing and a longing to break free from the bonds of her life. The traditional role of the female in the Chinese culture simply expects complacent obedience, yet Kingston refused to allow these views to define her. As such she feels she doesn't belong to any one group, neither truly American or Chinese. Yet the bravery and individuality she shows in defying this cultural order, while it does alienate her from culture and family, allows her the self-respect she was never given by another.
The ACTUAL Fa Mu Lan
The narrator, however, refuses to allow her family or her culture's ideals of femininity to stifle or affect her. The only response she musters toward such views later in her life is hatred of her very people, and an abhorrence for anything traditionally feminine. "I refused to cook. When I had to wash dishes, I would crack one or two. 'Bad girl,' my mother yelled, and sometimes that made me gloat rather than cry. Isn't a bad girl almost a boy?" (45) As you can see, the hatred she carries for her family is also riddled with a certain jealousy for manhood. She hates the masculine figures surrounding her, such as her uncle, yet is envious of him and her brothers. As a young girl, she imagines that she is a swordswoman, one whom wins honor and glory for herself and family, yet still is allowed to retain her womanhood through wife/motherhood. The kind of annoyance her family employs in regard to her causes a subconscious self-loathing and a longing to break free from the bonds of her life. The traditional role of the female in the Chinese culture simply expects complacent obedience, yet Kingston refused to allow these views to define her. As such she feels she doesn't belong to any one group, neither truly American or Chinese. Yet the bravery and individuality she shows in defying this cultural order, while it does alienate her from culture and family, allows her the self-respect she was never given by another.
The ACTUAL Fa Mu Lan
Sunday, November 17, 2013
Sister Mary Ignatius Explains it All for You and Diversity
The character of Sister Mary of in Christopher Durang's Sister Mary Ignatius explains it all for you is particularly apt to our current discussion of diversity. As somewhat obviously alluded to in the title, Sister Mary is a devout Catholic nun. We learn to our horror at the outset of the play about Mary's views, which is staged in the form of a question/answer lecture she is giving to a group: the audience. "What
exactly went on in Sodom ?
Who asked me this question? I'm going to talk about Sodom a bit. To answer your question, Sodom is where they
committed acts of homosexuality and bestiality in the Old Testament, and God,
infuriated by this, destroyed them all in one fell swoop. Modern day Sodoms are
New York City, San Francisco, Amsterdam, Los Angeles,... well, basically
anywhere where the population is over 50,000." As one can readily see, Sister Mary has an incredibly. . . unique and specific set of ideals concerning the modern world. She believes that one way of thinking, one lifestyle, is appropriate and innately "right". She allows no room to sway from her "perfect" path, and anyone who does is immediately written off as a sinner who will from thence burn in hell. In fact, she keeps an ongoing list of people whom she believes will end up there. A pupil of her's, Thomas, reads it aloud, the list including men and woman such as Brooke Shields and Mick Jagger. Sister Mary seems to believe that all diversity need be quashed in the hope for a contrite, Christian World of "sinless" behavior. No room is left for anything creative or unique in her quest for salvation. The image of perfection she attempts to instill in her pupils terrifies them all, whom are silenced. She not only destroys any hope the could have of forming a positive religious perspective, but also their ability to become individuals. Her students at that age would resemble Pecola from The Bluest Eye, who finds herself longing for the image of perfection that society has imprinted on her, and unable to defend herself in any way.
The effects of her tyrannical teaching is evidenced when a group of Sister Mary's students visit her. Each of the students had her in grade school, and each in turn has his or her own story of how they had been tormented. At the outset, the Sister has no idea of their intentions. The students told her that they were there as a sort of reunion that she herself had requested. They soon ambush her, using the Sister as a source of blame for all of their misdeeds and misfortunes, including rape and spousal abuse. For the latter case, Sister Mary states that his abuses are "venial sins, which can be forgiven with an act of contrition". The others however, whom have had abortions, illegitimate children, or are homosexual, are simply "bad people". Rather than attempting to accept her former students for their different lifestyles, she chooses to label them abominations, thus destroying any hope for catharsis between herself and them.
At the climax of the play, one of the students pulls a gun on Sister Mary. At this point, the audience expects her to either be killed or to have a change of heart in order to save herself. However, she pulls out her own gun from beneath her skirts and shoots the other woman, and the homosexual man for good measure. At one point she even has Thomas hold the gun on another of the group. In Sister Mary's mind, she has not committed an unforgivable sin, as they would only have done further wrong anyway. There is no room in her now openly maniacal mind for other points of view or any lifestyle different from her own. Thus, the play concludes, in utter horror. What we can glean from this in regards to diversity is that it is something we must accept about the nature of humanity. Others will think differently than us, and attempting to block out these views will leave us immovable and bigoted, willing to commit murder to sustain our righteous beliefs. I suppose, in the end, two more deaths add but a small percentage to the longstanding tradition of religion's ability breed violence, in opposition to its very teachings.
The effects of her tyrannical teaching is evidenced when a group of Sister Mary's students visit her. Each of the students had her in grade school, and each in turn has his or her own story of how they had been tormented. At the outset, the Sister has no idea of their intentions. The students told her that they were there as a sort of reunion that she herself had requested. They soon ambush her, using the Sister as a source of blame for all of their misdeeds and misfortunes, including rape and spousal abuse. For the latter case, Sister Mary states that his abuses are "venial sins, which can be forgiven with an act of contrition". The others however, whom have had abortions, illegitimate children, or are homosexual, are simply "bad people". Rather than attempting to accept her former students for their different lifestyles, she chooses to label them abominations, thus destroying any hope for catharsis between herself and them.
At the climax of the play, one of the students pulls a gun on Sister Mary. At this point, the audience expects her to either be killed or to have a change of heart in order to save herself. However, she pulls out her own gun from beneath her skirts and shoots the other woman, and the homosexual man for good measure. At one point she even has Thomas hold the gun on another of the group. In Sister Mary's mind, she has not committed an unforgivable sin, as they would only have done further wrong anyway. There is no room in her now openly maniacal mind for other points of view or any lifestyle different from her own. Thus, the play concludes, in utter horror. What we can glean from this in regards to diversity is that it is something we must accept about the nature of humanity. Others will think differently than us, and attempting to block out these views will leave us immovable and bigoted, willing to commit murder to sustain our righteous beliefs. I suppose, in the end, two more deaths add but a small percentage to the longstanding tradition of religion's ability breed violence, in opposition to its very teachings.
The Bob Bullock Museum and Diversity
There were multitudinous exhibits regarding diversity in the Bob Bullock Museum. The first of which struck me was on the topic of woman in Texas gaining the right to vote in elections. On the plaque entitled "Woman Win the Vote", it states that "The Constitution of 1876 banned "idiots, imbeciles, paupers, and felons" were prohibited from woman, and that "Woman. . . were not even mentioned." This struck me as incredible, that woman in the state of Texas at this time weren't even considered on the level of "idiots and imbeciles". However, the woman in Texas did not take this issue lying down, and campaigned for decades for woman's suffrage, to eventual success.
Another exhibit which struck me as interesting was one "All for One and One for All" which talked about LULAC, or "the League of United Latin American Citizens." According to this exhibit, LULAC was "the first nationwide Mexican American civil rights organization." In a state that historically had been extremely racist and conservative, I was inspired by the fact that this organization developed in Corpus Christi. It spoke volumes about the nature of diversity in Texas at the time, who has always been and ever shall be heavily influenced in culture and in population by Mexican and Mexican-Americans. The question remains, however, whether or not we heed the needs of these peoples.
an image of the first held LULAC meeting
A third exhibit which explained most expressly the origins of the sheer volume of diversity in Texas was entitled "A Hundred Origins, One New Hope". The plaque for this small part of the all but labeled "Diversity Area" explained that "'To live well in Texas' was the hope of thousands of immigrants who flocked to Texas . . . seeking economic opportunity and political freedom." Texas at this time was a beacon for the American dream. As such, countless men and woman of all manner of race and religion rushed to the newly prosperous land. Their descendants help to make up the vast numbers of diverse peoples Texas holds within itself.
One exhibit which astounded me was called "Fly Girls in Texas". The plaque accompanying stated that, "Because of a shortage of male pilots, the Woman Airforce Service Pilots (WASPs) was formed in 1943 to ferry military planes, deliver cargo and passengers, and test aircraft." Why do more people not know of this? It happened in Texas for God's sake! I had never known that there were female pilots in the military during WWII, much less that they were trained here. It seems to me that more should know of these unsung heroes, whom in service defended their country with valor to equal their male counterparts. Why is such diversity not talked more of at this time? It is commonly known that woman took up vacant industry, but not that they flew! A still predominantly male profession in the hands of woman at the outset! What a happy thought indeed.
Another exhibit which struck me as interesting was one "All for One and One for All" which talked about LULAC, or "the League of United Latin American Citizens." According to this exhibit, LULAC was "the first nationwide Mexican American civil rights organization." In a state that historically had been extremely racist and conservative, I was inspired by the fact that this organization developed in Corpus Christi. It spoke volumes about the nature of diversity in Texas at the time, who has always been and ever shall be heavily influenced in culture and in population by Mexican and Mexican-Americans. The question remains, however, whether or not we heed the needs of these peoples.
an image of the first held LULAC meeting
A third exhibit which explained most expressly the origins of the sheer volume of diversity in Texas was entitled "A Hundred Origins, One New Hope". The plaque for this small part of the all but labeled "Diversity Area" explained that "'To live well in Texas' was the hope of thousands of immigrants who flocked to Texas . . . seeking economic opportunity and political freedom." Texas at this time was a beacon for the American dream. As such, countless men and woman of all manner of race and religion rushed to the newly prosperous land. Their descendants help to make up the vast numbers of diverse peoples Texas holds within itself.
One exhibit which astounded me was called "Fly Girls in Texas". The plaque accompanying stated that, "Because of a shortage of male pilots, the Woman Airforce Service Pilots (WASPs) was formed in 1943 to ferry military planes, deliver cargo and passengers, and test aircraft." Why do more people not know of this? It happened in Texas for God's sake! I had never known that there were female pilots in the military during WWII, much less that they were trained here. It seems to me that more should know of these unsung heroes, whom in service defended their country with valor to equal their male counterparts. Why is such diversity not talked more of at this time? It is commonly known that woman took up vacant industry, but not that they flew! A still predominantly male profession in the hands of woman at the outset! What a happy thought indeed.
Wednesday, November 13, 2013
P2 First Run: Ahhh, Music
The Language of the Soul
“Without music life would be a
mistake.”[2]
What a powerful, potent expression. In my opinion, music is the emotive glue
that holds every being together. It can make us laugh and cry at once, with no
idea why. Music has the power to make us feel.
Feel what? Anything and everything, all at once. It is a most contradictorily
simplistic notion, one that is difficult to express. Yet we all know what
others mean when they speak of a certain piece of music that gave them chills
or hit them in the gut like a bullet piercing the Kevlar of their Emotion-Proof
Vest. Music is universal, yet extremely personal. Each of us can hear a piece
of music differently, yet all of us in some sense are affected. For these
reasons and many others, music is my passion.
Grant
it, I am a very passionate person, and thus claim a multitude of other
obsessions. I am overwhelmed by the act of learning (which almost became my
subject for this essay), and the inspired creativity it can enact. The way a
person lights up when they realize the significance of a piece of knowledge.
Learning is something we all can love, in some shape or form. In this way it is
like music. However, why I choose music as that ultimate, defining passion in
my life is because it is the purest expression of what passion really is: perfect emotion, wordless
communication. It fills the void where words and even knowledge fail. One
cannot describe a color in words, but Stevie Ray Vaughan’s guitar can make me
feel as blue or as red or as green as a filtered light in a grimy New Orleans
jazz club.
Although
I know that my ardent love affair with music began at a very young age, I
cannot trace it back to a specific moment or source. It is an aspect of myself
as familiar as an appendage or a cognitive language. In truth, it probably
slipped into me around the same time as verbal communication would have. I
would have been exposed to it in equal measure. My parents were and are music
fanatics, and one cannot be in my home for long without hearing someone burst
into song. Rushing through those early developmental stages of life in this
climate, I am told I would bounce in my Bouncy-Saucer to the beat of whatever
song was playing. Whether this is entirely true, I know not. Perhaps I was
simply bobbing and happened along the beat every once in a while. I certainly
like to think it was true, if for the entertaining image alone.
Some of my
earliest memories as a child revolve around music. The most lasting of these
occurred one morning with my father as he drove with me to church. I had
recently taken notice of the fact that he was perpetually singing one tune or
another. I asked him why, to which he promptly replied, “Well, because I’m
happy, bud.” This struck a chord in me, no pun intended. From that point on,
music was associated with happiness and happy memories. It took on as well a
mystical quality. To a boy, anything his father acknowledges as great are
thereafter put on a pedestal. So it was with music.
Others flashes of the discombobulated color
and noise that serve as our childhood memories revolve around the subject. My
mother has always loved musicals and classical movies, and thus I was brought
up hearing Singin’ in the Rain and
Que Sera, Sera from the Man Who Knew too
much. My grandfather would sing “You are my Sunshine” to me as a child.
Many of these recollections I had never connected to my passion for music until
recently. Yet now I see the significance: music has simply always held a
positive connotation.
As I grew, my musical preferences molded into personal
taste. Varied over time, this palate has progressed from Screamo in those angst
ridden years of preadolescence to the soulful, aggressive blues of Dan Auerbach
and Jack White; to the jaggedly raw, impassioned lyricism of Marcus Mumford;
and the quiet, simple honesty of the Avett Brothers and Citizen Cope. Some of
these artists still inspire me at each listen, while others remind me of
painful memories I’d rather forget. Either way, the music remains, imprinted in
staves upon my mind. Certain lyrics remain red-hot in memory, as well as do the
lives of those who created it. “You don't need anybody to tell you who you are
or what you are. You are what you are![3]. .
. “My music fights against the system that teaches to live and die.”[4]
At some point I
also realized that while hearing music would in itself leave me awestruck, the
creation of it could feed me. I sang
and eventually picked up guitar, eager to somehow give back to what had given
me so much. That doesn’t make much logical sense. It . . . just seemed a sin
not to try creating my own interpretations. I thought somehow, maybe, that others
could be touched by what I created, just as I had been inspired. I daydreamed
about one day having a band, how COOL that would be! I wanted to be that front
man on stage, kicking out footlights and smashing guitars. Although this dream
has not yet come to fruition in that sense, I did as much in music as a student
as possible. I felt that in some small way my actions had maybe inspired someone. There was an instance, for
example, wherein a man whom had recently lost his wife to cancer, and came to
me after I had performed in my high school production of Les Miserables. He
told me that the finale of that show had given him an image of what he hoped
heaven would be like. The experience still gives me chills in recollection. I
was so very humbled, to think that a man in such pain could somehow take solace
in what we had performed.
Hugh
Jackman. He played Jean Valjean in the movie portrayal of Les Mis, and is one of my favorite actors. What a
badass.
I suppose my
explanation is all very well and good, but in the words of Professor J. Gilbert
McAllister, “so what? . . . What difference does it make?”[7]
What does it matter? Does any of
this really matter if I don’t then use the gifts I have been given for the
benefit of others? Is this the specific gift bestowed upon me for that purpose?
In all honesty, to this final question I have no response. I ask it of myself
every day, never any closer to an answer. Of late, I have decided, it seems,
that the answer is no. The snarling dogs of reason and logic encircling me, I
chose to drop my music major, telling myself that, “I’d never truly make it.
I’d end up bitter and unsuccessful, wishing I’d become a lawyer or professor.”
This seems sound in reasoning, even still. But then, where has my happiness
gone? My cup is no longer filled, soul no longer sure. I debate transferring to
Belmont University in Nashville, to pursue music and a major in Music Business.
I long to be enveloped by music again. Could I find another passion to feed
upon, or is this my reason for being? And yet, the purpose of this essay is not
a personal, existential battle, but the aforementioned question. So what?
The
future that I have always wanted-- desperately so-- has nothing in truth to do
with monetary reward or large-scale success. To me, the greatest impact any one
being can have on the world is to inspire another. It can be a hundred thousand
people, or one small child. It matters little. To some the world we live in is
arduous, unhappy, and filled with suffering. Yet inspiration can make life
glorious in scope and meaning. If your actions can move another to trudge one
more day through the mire, to see life as those with inspiration do, then you
have obtained success.
Bearing
this in mind, I feel that there are a multitude of ways I could help people
through music. Even without making it my career. For the sake of argument, I
will choose to imagine that I decide to make my way into the music industry. In
five years, I want to see myself on some sort of stage, be it large or small.
The setting is in reality unimportant. I would like to have written music of my
own, or possibly to have a group with whom I write. I see myself playing this
music in a setting intimate enough for me to connect with an audience. I would
love the opportunity to create music with those around me organically. Simply
allowing music to grow from playing together creates something beautiful, and
artists such as Bob Dylan were known for coming up with their best records in
this fashion. “He just started strummin’ and we jumped in after about two or
four bars. . . There’s no overdubbing. There’s no patching up. . . What you
heard is what we did.”[8]
The ability to
create such a situation would be an attempt to inspire. I feel that playing
music for others would become a service. A way for me to give back to others
with those gifts that I possess. I would not wish to do so for personal vanity or
gain, but so that others may be moved by what I have to say. This in turn would
serve the somewhat more selfish notion of helping answer what I consider life’s
difficult questions. We are all here, therefore have something to live for, but
what I am here to live for? For what purpose was I given life? If I could
somehow find the answers, I feel that these truths would “set me free”. Art is
a way for humanity to do just that, and music especially is an outward cry for answers.
Music is an
avenue through which we explore each other and ourselves. It is the bursting
forth of those emotions we cannot hope to describe. It inspires us in ways not
much else can. Therefore to me it would be the greatest achievement to somehow
do this with my own music and talents. To leave behind such enduring
remembrance of what I stood for could mean that even after I am gone, someone
may still be encouraged by what I experienced and subsequently created. That is
the torch I would leave behind. A message of understanding and inspiration.
Life is not an easy task, but can be beautiful, if one only stops to listen.
I know not
whether I will amount to these ends. Possibly I will follow a completely
separate path, find some other passion to feed my soul. It could be children, a
family, and a normal life. Maybe I really will become a lawyer, or a professor.
These options seem no less viable, important, or worthy. They certainly can be
avenues through which to help and lead others. Music seems simply to bring such
helpfulness from another source: a different way, but no less beneficial to
others. At least one would hope. No matter what I decide, I elieve that in my
future I will use my life and gifts to make others’ lives a little happier, and
a little easier. These ends met, I’ll consider myself a Fortunate Son.
WITH QUOTES: 2043
WITHOUT QUOTES: 1887
[1]
DMCA, "HD Wallpaper." Last modified 2013. Accessed November 14, 2013.
https://webtaj.com/cool-music-14809.html.
[2]
Friedrich, Nietzsche. Good Reads Inc., "Quotable Quote." Last
modified November 2013. Accessed November 14, 2013. http://www.goodreads.com/quotes/4590-without-music-life-would-be-a-mistake.
[3]
Partridge, Elizabeth. John Lennon: All I Want is the truth. New
York: Penguin Group, 2005.
[4]
Marley, Bob. BrainyQuote.com, "Brainy Quote." Last modified 2013.
Accessed November 14, 2013. http://www.brainyquote.com/quotes/quotes/b/bobmarley383272.html.
[5]
Billoard, "Bob Marley." Last modified 2013. Accessed November 14,
2013. http://www.billboard.com/artist/293509/bob-marley.
[6]
iamtwixietops, . Baggage Counter, "Les Miserables (Movie Review)."
Last modified January 18, 2013. Accessed November 14, 2013. http://www.iamtwixietops.com/2013/01/les-miserables-movie-review.html.
[7]
Oliver, Chad. Some Blues for a Trio. Composition and World
Literaure. Edited by Jerome Bump. Austin: Jenn's Copy and Binding, 2013.
[8]
Howard, Sounes. The Life of Bob Dylan. New York: Grove Press, 2001.
Monday, November 11, 2013
Fun Home Part II
The most striking aspect to me of this narrative was the number of contrasting images throughout the work., the apparent existence of things due entirely to their opposition. For example, the narrator's efforts to become "mannish" because of her father's lack of masculinity, Bechdel's desire to express herself articulately because of her father's inability to do so, Bruce's apparently redeeming qualities that were wrought from his generally tyrannical behavior. Even the landscape of Bechdel's parents' marriage, which she describes as intensely toxic, is made so because of the constant reminders of what could have been. While her father makes consistently silent forays into guilt-ridden homosexual encounters, her mother participates in plays and visits her friends in New York. This inherently contradictory nature, in fact, is highlighted in a play Bechdel's mother participates in, The Importance of Being Earnest. As anyone who has read the play knows, it is humorous due to its incongruity, its contradictory turn of phrase. This contradiction of perceptions of what is important resonates with Bechdel, whom has lived her life in such a manner, from her parents' unhappy marriage to her sexual confusion and finally orientation. "Now to minor matters. Are your parents living?" (157) This quote from Earnest holds especially potent meaning, as it mirrors her later disjointed mirth at the death of her father. "He got-- HA HA HA-- hit by a truck!". . . the idea that my vital, passionate father was decomposing in a grave was ridiculous." (229) What Bechdel failed to realize at the time is that the mirth created by Wilde's contradiction was wrought from its truthfulness in society.
What Bechdel seems to be ultimately conveying here is that the positive aspects of her life were made clear exactly because of their opposition. To quote one very cliche platitude, "One cannot have darkness without the light"; there can be no life without death. This is extremely evident in her relationship with her father. toward the end of her narrative, Bechdel explains a certain number of redeeming qualities she found in her father, happy memories she has of him, such as her correlation with him and her love of literature. It is evidenced specifically in the Ulysses episode. "On our final evening, a family friend remarked admiringly to Joan on the close relationship between my father and me. 'It's really unnatural. Err. . . I mean, unusual.'" (225) Although Bruce Bechdel's traits had in many ways caused his daughter to take opposite stances in compensation for him, this would not have been possible without his example. Like Earnest, the contradiction seems morbidly humorous in its truth. Bruce made his daughter the way she was by giving her an example of what she didn't want for herself. In my opinion, the discovery of the self is a systematic process of eliminating those things which we dislike or even abhor in our society. This drive led Bechdel to be loud where her father was silent, to speak where her father was inarticulate. Yet in the end, she did love her father. Her misplaced guilt over his death helped her develop, and to write this novel. Her love and hatred of her father, her empathy and disgust for his decisions, and their distant closeness, molded her into the woman she became. In the words of Tyrion Lannister, a renowned father hater, "Life is full of these little ironies." I believe Ms. Bechdel would heartily agree.
Wednesday, November 6, 2013
Fun Home Part I
An overwhelming theme that pervades throughout Fun Home, as well as the Bluest Eye and the Student essays, are the detrimental effects that a parent's attitude toward themselves-- and consequently the way in which they present themselves to their children-- can have on their children and family dynamic. In the student essays, for example, the parents of Johnny Lee, in an attempt to create for their children the ideal American lifestyle they were never able to have, treat him with a strict, austere coldness that then leads to mental torment, after they find out about his sexual orientation. Furthermore, the shame that Johnny's father felt at having the same tendencies led to an even more violent reaction of feigned disgust, for he could not tell his wife the truth. "I don't want the faggot. I hate faggot son." (Anthology, 562) Obviously, he was experiencing "internalized homophobia. . . a fear of same-sex tendencies within oneself [which] can lead to suppression." (Anthology, 37) These internalized feelings of shame and suppression led Johnny to lose all respect for his father, thus estranging him from his family. Similarly, in the Bluest Eye, Cholly's lifelong feelings of shame and humiliation from white people, as well as his inability to understand the ties of childhood and marriage, lead him to sexually and otherwise physically abuse his children. This is brought on by an inability to express his emotion, which had caused in his family, especially his daughter Pecola, a feeling of utter worthlessness and ugliness.
These situations are very similar to that of Alison and her father Bruce in Fun Home. Due to the internalized homophobia and shame felt by Bruce, he turns to anything in his life that he can control, in order to distract him from his current unhappiness. Bruce puts more stock in perfecting the Bechdel's house than he does in raising his family, and the Bechdel's home become a cold and detached place to grow up. "I grew to resent the way my father treated his furniture like children, and his children like furniture." (Bechdel, 14) While Bruce whiled away his time in distraction of his own imperfection, he abused his children and had homosexual affairs with students. He also continually attempted to make his daughter more feminine, as she attempted to make up for his femininity, and he wished to downgrade her masculine tendencies. Eventually, Alison is only able to connect to her family through the use of literary reference, as she felt that her life with them had been a continual lie. Her father lived in constant pretense, and thus blurred the lines for her of what was reality and what was fiction in her memory. "Perhaps affectation can be so thoroughing, so authentic in its details, that it stops being pretense. . . and becomes, for all practical purposes, reality." (Bechdel, 60)
Alison grows up to become emotionally detached, who tries to feel vicariously through others. These tendencies are directly resultant from the quietly desperate dance her parents and family employed to communicate, and the falsity of their day-to-day lives. As in each of these three relationships, the inability of a parent, specifically a father, to cope with some aspect of themselves, leads to a family dynamic that is abusive, cold, and neglectful to their children.
These situations are very similar to that of Alison and her father Bruce in Fun Home. Due to the internalized homophobia and shame felt by Bruce, he turns to anything in his life that he can control, in order to distract him from his current unhappiness. Bruce puts more stock in perfecting the Bechdel's house than he does in raising his family, and the Bechdel's home become a cold and detached place to grow up. "I grew to resent the way my father treated his furniture like children, and his children like furniture." (Bechdel, 14) While Bruce whiled away his time in distraction of his own imperfection, he abused his children and had homosexual affairs with students. He also continually attempted to make his daughter more feminine, as she attempted to make up for his femininity, and he wished to downgrade her masculine tendencies. Eventually, Alison is only able to connect to her family through the use of literary reference, as she felt that her life with them had been a continual lie. Her father lived in constant pretense, and thus blurred the lines for her of what was reality and what was fiction in her memory. "Perhaps affectation can be so thoroughing, so authentic in its details, that it stops being pretense. . . and becomes, for all practical purposes, reality." (Bechdel, 60)
Alison grows up to become emotionally detached, who tries to feel vicariously through others. These tendencies are directly resultant from the quietly desperate dance her parents and family employed to communicate, and the falsity of their day-to-day lives. As in each of these three relationships, the inability of a parent, specifically a father, to cope with some aspect of themselves, leads to a family dynamic that is abusive, cold, and neglectful to their children.
Monday, November 4, 2013
The Bluest Eye Part III
The final Third of Morrison's the Bluest Eye seems to focus its attention most upon the effects that abuse has on the human psyche, specifically the cyclical nature of abuse. Furthermore, it sheds light on the evils of societal prejudice and marginalization, what is worthy and unworthy of attention from society. In this section we are given insight into Cholly's life and past, and a previously despised character becomes somewhat human. "He remembered just how she held it-- clumsy-like, in three fingers, but with so much affection. . . And then the tears rushed down his cheeks, to make a bouquet under his chin." (Morrison, 156) Cholly was abandoned by all the family he'd ever had, spent the majority of his youth and into his adult life alone and uninhibited, then was thrust into a life of marriage. He could not comprehend his plight, and in his incomprehension turned to what he could understand, violence and abuse. This was the universal language for many families. They all attempted to grasp at happiness, which only seemed to exist in life unobtainable to them, and in their shame and their helplessness they punished those people whom it was within their power to punish: husbands their wives, wives their children. This theme can also be seen in the student essays that we read, as the parents, whom were immigrants, attempted to comprehend the alien culture around them, could not do so, and punished their children with rigidity of the few things they understood, such as religion and the importance of education. In a way, all of these parents simply want what they cannot have, and helplessly search for release of this miserable truth. The release mostly came in the abuse, verbal or physical, of their children, such as in the case of Cholly and Pauline or the Asian American family and their gay son.
In the quest for understanding, people often take pleasure is the knowledge that someone out there is worse off than them. This leads to marginalization of the worth of certain members of society. In this narrative, Pecola, in her vulnerability, become this scapegoat for human emotion. "And all of our beauty, which was hers first and which she gave to us. All of us--all who knew her-- felt so wholesome after we cleaned ourselves on her. . . we honed our egos on her, padded our characters with her frailty, and yawned in teh fantasy of our strength." (Morrison, 203) The people of Pecola's community used her to keep at bay their own inadequacies, the victim of societal subjugation. Just as white people as a whole used black people as their own to victimize, their own to bully and intimidate to make themselves feel better. The point Morrison seems to make is that it is human nature to take pleasure in comparing ourselves to others whom are beneath us. We all strengthen our self image by finding a member of society to pity and be the object of our revulsion. Abuse and marginalization of the worth of others is a never ending cycle of hatred and hypocrisy. We are all affected, but none so much as the weak, as those who love the people that hate them.
In the quest for understanding, people often take pleasure is the knowledge that someone out there is worse off than them. This leads to marginalization of the worth of certain members of society. In this narrative, Pecola, in her vulnerability, become this scapegoat for human emotion. "And all of our beauty, which was hers first and which she gave to us. All of us--all who knew her-- felt so wholesome after we cleaned ourselves on her. . . we honed our egos on her, padded our characters with her frailty, and yawned in teh fantasy of our strength." (Morrison, 203) The people of Pecola's community used her to keep at bay their own inadequacies, the victim of societal subjugation. Just as white people as a whole used black people as their own to victimize, their own to bully and intimidate to make themselves feel better. The point Morrison seems to make is that it is human nature to take pleasure in comparing ourselves to others whom are beneath us. We all strengthen our self image by finding a member of society to pity and be the object of our revulsion. Abuse and marginalization of the worth of others is a never ending cycle of hatred and hypocrisy. We are all affected, but none so much as the weak, as those who love the people that hate them.
Friday, November 1, 2013
NSC Museum
In regard to the placement and structure of the museum, it's pretty obvious to the observer that it displays the dominance of man over the surrounding nature. The Museum stands as a monolith on the top of a huge hill, surrounded all below by forested areas, and the statue of the horses directly beneath adjacent to the road. Of course, part of its landscape as such is meant to pay homage to nature and animals in general, as the NSC does inside its walls. But it is strictly in a sense of appreciation of those things humans find as beneath them. It seems an arrogant notion, in this sense, to attempt to objectively appreciate something we feel superior to or above. Rather than this homage to nature making us equal with it, the museum seems purposefully built as if to denote human superiority.
If I were my spirit animal, seeing what the homo sapiens had done in order to research and understand my species, I would feel appalled, bewildered, and confused. If humans wanted so desperately to learn about me and my habits, why would they kill members of my species, my brothers and sisters, in order to do so. Seeing other wolves that had been stuffed and put on display would fill me with an immense sorrow, that they had died for so petty a cause. Wolves are meant to live freely, with other members of their pack, not to die simply to become empty shells or empirical study. I would become distraught and angry at how callous humans could be in taking the lives of others, being who have as much right to this earth as them. I would run as far away as I could from this barbaric species.
I would think that the human race was a stupid, insensitive, narcissistic race of beings. They only care for themselves, and nothing for the lives of others. They claim in their slaughter of beasts to be helping create awareness for all life, yet take life in the doing of the thing. This makes no sense, and seems counter-productive to their so called aims. They seem to be obsesses with possession, taking for their own anything that seems worthy or valuable, leaving destruction in their wake and nothing left for the rest of us. I would wish that humans had never existed, that their stone halls had never been constructed, to hallow the lives which they themselves took from innocent beings.
If I were my spirit animal, seeing what the homo sapiens had done in order to research and understand my species, I would feel appalled, bewildered, and confused. If humans wanted so desperately to learn about me and my habits, why would they kill members of my species, my brothers and sisters, in order to do so. Seeing other wolves that had been stuffed and put on display would fill me with an immense sorrow, that they had died for so petty a cause. Wolves are meant to live freely, with other members of their pack, not to die simply to become empty shells or empirical study. I would become distraught and angry at how callous humans could be in taking the lives of others, being who have as much right to this earth as them. I would run as far away as I could from this barbaric species.
I would think that the human race was a stupid, insensitive, narcissistic race of beings. They only care for themselves, and nothing for the lives of others. They claim in their slaughter of beasts to be helping create awareness for all life, yet take life in the doing of the thing. This makes no sense, and seems counter-productive to their so called aims. They seem to be obsesses with possession, taking for their own anything that seems worthy or valuable, leaving destruction in their wake and nothing left for the rest of us. I would wish that humans had never existed, that their stone halls had never been constructed, to hallow the lives which they themselves took from innocent beings.
Wednesday, October 30, 2013
Bluest Eye Part 2
There are two incredibly striking aspects of this second section of the Bluest Eye: the idea that hate becomes cyclical, and that emotional detachment from one's children can have extraordinarily detrimental affects on the child. These two ideas are very much connected, as it is this very cycle of hatred that leads to the parent's emotional coldness. For example, Geraldine's detachment from her son Junior, stems from her subconscious hatred of her "perfect" situation, her having been taught her entire life what happiness looked like, but not what it felt like. In turn she lacks the capacity to feel real emotional attachment to her son, and only fulfills those most basic needs that he requires. The treatment is cold and calculated, and leads in turn to the son taking pleasure in causing others pain, as he is never taught real empathy. This nearly psychopathic behavior is particularly directed toward females, and the only true object of his mother's affection, the cat. "As he grew older, he learned how to direct his hatred of his mother to the cat, and spent some happy moments watching it suffer. . . More and more Junior enjoyed bullying girls. It was easy making them scream and run." (Morrison, 84-86) This nearly psychopathic behavior that Junior develops stems directly from his mother's lack of empathy, her inability to love other human beings. Indeed, when Geraldine sees so obviously that her son has tormented both their cat and Pecola, she only sees her prejudice and hatred, rather than her own error as a mother. She has the perfect life, and Pecola must have hurt the cat, as she is a lesser being. "Get out. . . You nasty little black bitch. Get out of my house." (Morrison, 90) She and her son both lack real empathetic emotion, and the cycle of hatred continues.
Another example of this detachment from one's children, caused by cyclical hatred and prejudice, is shown in the story of Pecola's mother, Pauline. "Polly" deveops a near hatred for her children, specifically Pecola, because she sees in them what she also lacks in herself. Pauline becomes obsessed with beauty, and begins to define everything in her life by deciding whether or not the thing in question is beautiful. She does so because she does not deem herself beautiful, and in her own eye's in unworthy of anything. To Pauline, Pecola is ugly, and therefore also worth nothing. She beats this ideal into Pecola on a regular basis. "I knowed she was ugly. . . into her daughter she beat a fear. . . of life." (Morrison, 126) She forced her children to take on he fears, biases, and in Pecola, the same self-image that she had. I hating and neglecting herself and her life, she hated and neglected her own children. The cycle Continues.
In this novel, Toni Morrison pours masterful emotional understanding and extrapolation, allowing us to "learn how to occupy the subject position of the other. . . to feel like 'the other'". . . which is "a prerequisite of morality." (Anthology, 596) In emotionally engulfing her audience into these stories, we develop a desire to in our own lives do the opposite. We become determined to break the cycles of hatred. And in doing so, Morrison aids in her own way the development of a greater, more empathetic world.
Another example of this detachment from one's children, caused by cyclical hatred and prejudice, is shown in the story of Pecola's mother, Pauline. "Polly" deveops a near hatred for her children, specifically Pecola, because she sees in them what she also lacks in herself. Pauline becomes obsessed with beauty, and begins to define everything in her life by deciding whether or not the thing in question is beautiful. She does so because she does not deem herself beautiful, and in her own eye's in unworthy of anything. To Pauline, Pecola is ugly, and therefore also worth nothing. She beats this ideal into Pecola on a regular basis. "I knowed she was ugly. . . into her daughter she beat a fear. . . of life." (Morrison, 126) She forced her children to take on he fears, biases, and in Pecola, the same self-image that she had. I hating and neglecting herself and her life, she hated and neglected her own children. The cycle Continues.
In this novel, Toni Morrison pours masterful emotional understanding and extrapolation, allowing us to "learn how to occupy the subject position of the other. . . to feel like 'the other'". . . which is "a prerequisite of morality." (Anthology, 596) In emotionally engulfing her audience into these stories, we develop a desire to in our own lives do the opposite. We become determined to break the cycles of hatred. And in doing so, Morrison aids in her own way the development of a greater, more empathetic world.
Monday, October 28, 2013
The Bluest Eye
"Here is the house it is green and white it has a red door it is very pretty here is the family mother father dick and jane live in the green-and-white house they are very happy. . . ." (Morrison 1)
Concepts of the norm. The societal understanding of perfection, of what is perfect and beautiful. How hurtful and exclusionary humankind can be. None are perfect, but some are allowed to pretend at it more perfectly than others. The rest are left to wallow in their own inadequacy and eventual hatred of all those whom are what is beautiful in their mind. A major theme of The Bluest Eye, perhaps the theme, is the affects that self-perception and self-worth-- or lack thereof-- can have on the human mind. The characters involved in this work, even though it at times is subconscious, deal with constant reiterations of the fact that they are less than worthwhile, a nuisance to family and society. They will never amount to the societal concepts of what is beautiful or the norm, nor did their parents, and are accordingly punished for it every day. "What did you puke on the bed clothes for? Don't you have sense enough to hold your head out of bed?" (Morrison 9) Claudia, one of the major protagonist and the only character narrated through first person, is made very early on to understand that she is pain to her family and society as a whole, second class. She responds to this lower citizenship with rancor and violence toward any object that is considered to be beautiful or perfect by traditional standards, such as Shirley Temple or dolls given to her at Christmas.
Soon a white girl comes to the school that Claudia and her sister Frieda attend. She seems to enchant everyone she comes into contact with-- except for the two sisters. "Frieda and I were bemused, irritated, and fascinated by her. We look hard for flaws to restore our equilibrium, but had to be content at first with uglying up her name" (Morrison 61). They felt this way about the girl not because of anything in particular she had done, but because they knew that by societal definitions, she was above them, more perfect and beautiful than they could ever be. Later encounters with her only serve to further confirm their beliefs, the girl shouting "I am cute! And you ugly!" (Morrison 71) at them repeatedly. Pecola, another narrator of this sad tale, shares these beliefs and is told in an even more violent and destructive way that she is worth nothing. She, in contrast, responds by hiding herself from the world. "Pecola tucked her head in- a funny, sad, helpless movement. . . as though she wanted to cover her ears." (Morrison 70)
We must ask ourselves, as a society: is conceptualized perfection something we still use to exclude those who do not possess "it". the overwhelming answer is yes, of course we do. Those who "have it" are paraded about in front of us in every media form at our disposal, making us feel less than they are, less human, less important. We do all we can to buy beauty, with one product or another, but always seem to find ourselves at a loss. Woman especially, are constantly degrading for not looking like the societal ideal of perfection. Can we stop this vicious cycle? In some ways we have tried. "I have a dream that my four children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character." (Anthology 586) In some ways we have even succeeded, but it seems that exclusive is part of the human condition, and ways will always be found to employ it based upon physical criteria. Maybe one day the gene pool will thin and we'll collectively be ugly or beautiful. Although I hope for the latter, I'm sure at that point we'll base discrimination on some other criteria.
Concepts of the norm. The societal understanding of perfection, of what is perfect and beautiful. How hurtful and exclusionary humankind can be. None are perfect, but some are allowed to pretend at it more perfectly than others. The rest are left to wallow in their own inadequacy and eventual hatred of all those whom are what is beautiful in their mind. A major theme of The Bluest Eye, perhaps the theme, is the affects that self-perception and self-worth-- or lack thereof-- can have on the human mind. The characters involved in this work, even though it at times is subconscious, deal with constant reiterations of the fact that they are less than worthwhile, a nuisance to family and society. They will never amount to the societal concepts of what is beautiful or the norm, nor did their parents, and are accordingly punished for it every day. "What did you puke on the bed clothes for? Don't you have sense enough to hold your head out of bed?" (Morrison 9) Claudia, one of the major protagonist and the only character narrated through first person, is made very early on to understand that she is pain to her family and society as a whole, second class. She responds to this lower citizenship with rancor and violence toward any object that is considered to be beautiful or perfect by traditional standards, such as Shirley Temple or dolls given to her at Christmas.
Soon a white girl comes to the school that Claudia and her sister Frieda attend. She seems to enchant everyone she comes into contact with-- except for the two sisters. "Frieda and I were bemused, irritated, and fascinated by her. We look hard for flaws to restore our equilibrium, but had to be content at first with uglying up her name" (Morrison 61). They felt this way about the girl not because of anything in particular she had done, but because they knew that by societal definitions, she was above them, more perfect and beautiful than they could ever be. Later encounters with her only serve to further confirm their beliefs, the girl shouting "I am cute! And you ugly!" (Morrison 71) at them repeatedly. Pecola, another narrator of this sad tale, shares these beliefs and is told in an even more violent and destructive way that she is worth nothing. She, in contrast, responds by hiding herself from the world. "Pecola tucked her head in- a funny, sad, helpless movement. . . as though she wanted to cover her ears." (Morrison 70)
We must ask ourselves, as a society: is conceptualized perfection something we still use to exclude those who do not possess "it". the overwhelming answer is yes, of course we do. Those who "have it" are paraded about in front of us in every media form at our disposal, making us feel less than they are, less human, less important. We do all we can to buy beauty, with one product or another, but always seem to find ourselves at a loss. Woman especially, are constantly degrading for not looking like the societal ideal of perfection. Can we stop this vicious cycle? In some ways we have tried. "I have a dream that my four children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character." (Anthology 586) In some ways we have even succeeded, but it seems that exclusive is part of the human condition, and ways will always be found to employ it based upon physical criteria. Maybe one day the gene pool will thin and we'll collectively be ugly or beautiful. Although I hope for the latter, I'm sure at that point we'll base discrimination on some other criteria.
Wednesday, October 23, 2013
Student Essays-- Asian American
What struck me the most emotionally in these passages, especially the first two- other than literally wanting to kick a few of the characters' asses- was the upending of what are traditional ideals of good parenting versus in actuality being a good parent. In the first of the three essays, Anthony Luckett has lived a life of anything but ease, having been transferred from household to household because his mother couldn't afford to keep him herself. Although at first Anthony resents his mother deeply for doing so, he comes to realize that her actions were done because she wanted him to have a better life. "My mother gave up her life so that I might have a better chance at success than she." To most outsiders, it would seem that his mother had sent him to foster homes repeatedly because she hadn't wanted to care for him, yet this is not the case. She is being the best parent she can be by understanding that to keep him with her would be worse for him than paying for him to stay with others. In reality, a very selfless decision, as you come to see that she cares deeply for Anthony.
In contrast, the parents Johnny Lee care for him in a traditional sense, as they provide for him, yet treat him in utterly abhorrent ways because they believe that he is doing something sinful, thus embarrassing them and their family. ". . . no matter how much I was aware of my parents' hatred of gays, I never truly believed they would respond so harshly." Johnny's parents emotionally scar and torment him, believing that they are in the right and that Johnny is wrong for being gay.
In this, it is clear to me that oftentimes the relationship of parent and child cannot be judged by what is on the surface. The average person would condemn Anthony's mother for "abandoning" him, while the Lee's family would seem normal, had one not known of their harsh attitudes. This contrast is striking, in its irony power. I simply wish I had a way of getting hold of Johnny's parents at that time, so I could kick their teeth in. This type of hyper-religious, ignorant disapproval is something I've witnessed first hand, and the kind of emotional effect it has on the children subjected to it. Maybe in time this situation will lessen, but only if we as a community convey our approval and acceptance of all people, in government and in attitude.
In contrast, the parents Johnny Lee care for him in a traditional sense, as they provide for him, yet treat him in utterly abhorrent ways because they believe that he is doing something sinful, thus embarrassing them and their family. ". . . no matter how much I was aware of my parents' hatred of gays, I never truly believed they would respond so harshly." Johnny's parents emotionally scar and torment him, believing that they are in the right and that Johnny is wrong for being gay.
In this, it is clear to me that oftentimes the relationship of parent and child cannot be judged by what is on the surface. The average person would condemn Anthony's mother for "abandoning" him, while the Lee's family would seem normal, had one not known of their harsh attitudes. This contrast is striking, in its irony power. I simply wish I had a way of getting hold of Johnny's parents at that time, so I could kick their teeth in. This type of hyper-religious, ignorant disapproval is something I've witnessed first hand, and the kind of emotional effect it has on the children subjected to it. Maybe in time this situation will lessen, but only if we as a community convey our approval and acceptance of all people, in government and in attitude.
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