Wednesday, February 4, 2015

Week 4






                                                      Vulcan, Greek God of the Forge


“For those who believe in God, most of the big questions are answered. But for those of us who can't readily accept the God formula, the big answers don't remain stone-written. We adjust to new conditions and discoveries. We are pliable. Love need not be a command nor faith a dictum. I am my own god. We are here to unlearn the teachings of the church, state, and our educational system. We are here to drink beer. We are here to kill war. We are here to laugh at the odds and live our lives so well that Death will tremble to take us.” 

Question:  Why are the depictions of Gods so often burly, imposing figures?  Can you think of exceptions? What do goddess figures typically look like? Check out Athena on Google. What ideas do we see or read in the various shapes and elements we see?  



Jabberwocky                         by Lewis Carroll
'Twas brillig, and the slithy toves
   Did gyre and gimble in the wabe;
All mimsy were the borogoves,
   And the mome raths outgrabe.

"Beware the Jabberwock, my son
   The jaws that bite, the claws that catch!
Beware the Jubjub bird, and shun
   The frumious Bandersnatch!"

He took his vorpal sword in hand;
   Long time the manxome foe he sought—
So rested he by the Tumtum tree,
   And stood awhile in thought.

And, as in uffish thought he stood,
   The Jabberwock, with eyes of flame,
Came whiffling through the tulgey wood,
   And burbled as it came!

One, two! One, two! And through and through
   The vorpal blade went snicker-snack!
He left it dead, and with its head
   He went galumphing back.

"And hast thou slain the Jabberwock?
   Come to my arms, my beamish boy!
O frabjous day! Callooh! Callay!"
   He chortled in his joy.

'Twas brillig, and the slithy toves
   Did gyre and gimble in the wabe;
All mimsy were the borogoves,
   And the mome raths outgrabe.
                                   –from Through the Looking-Glass


Question:  What method or reason is there in this madness (by which I mean, the strange word concoctions, cartoonish characters)?  Does the poem make sense after all?  What appeal does it make to children or adolescents?

Here, too, a short commentary on nonsense lyrics by George Orwell:  http://www.nonsenselit.org/Lear/essays/orwell_1.html
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Today, we continue with stories about growing up, about  children and adolescents and parents and other adults and the force of culture and nature.  Some of these characters may behave or fare poorly, or elicit our admiration and respect.   What is deemed good and what bad in human nature?  What can we say definitively about human nature?   Storytelling itself, certainly, representational art in all its range, appears in the oldest of civilizations, and storytelling probably the oldest, practiced among the people  of prehistory in the leisure they must have enjoyed.  In these stories of initiation, the point of view varies from first person to third, including third-person dramatic voice, better known as dialogue.  In each, the  protagonist is young and trying to figure things out from the little experience he or she has.

 Here's  "Girl," by Jamaica Kincaid: http://bcs.bedfordstmartins.com/virtualit/fiction/Girl/story.asp
We'll build on what you wrote in last week's assigned response work, reproduced here, and move on, catching up on the poetry works.



A very interesting story here (scary, too), by  2013 Nobel Prize winner Alice Munro:  http://www.newyorker.com/magazine/2008/02/11/free-radicals-2?printable=true


And Edgar Allen Poe's "The Black Cat":  http://poestories.com/read/blackcat



----------------Summary Presentation Examples

In Charles Bukowski's  “Son of Satan,” a semi-autobiographical account, the author tells how a group of boys alleviate boredom by torturing an erstwhile playmate, Simpson is a a quiet kid, different, the narrator says, but perhaps simply weaker than the others, “a loner. Probably lonely.” The narrator takes Simpson's offhand boast of having been with a girl under the narrator’s house as a challenge, though they know in all likelihood it was just a boast, “a lie.”  After a brief trial, they hang him from his porch.

      Before Simpson comes to serious bodily harm, the narrator cuts him down, and then the narrator goes for a long walk, feeling lost, “vacant” and somewhat remorseful. His shoes are thin and “hurt [his] feet.”  When he says that the “nails started coming through the soles,” we might imagine the story of Christ, whose feet were nailed to a cross. When he gets home his father is waiting for him, and he wants answers. But the boy, perhaps unable to explain, and afraid, chooses instead to fight his angry father, who for all he knows, might kill him. In the end, the boy is hiding under the bed, hoping to elude the big man’s grasp, waiting.

      The power and influence of parents and other authority figures is something we contend with throughout our lives as we come into our own. The story, to me, illustrates something of the cruelty, suffering, and longing for relief that mark a human life. The narrator is coming to terms with these experiences in, perhaps,  the only way he knows. The fight between him and his father, their coming to blows, appears a crucial departure in his young life.
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"The White Heron," by Sarah Orne Jewett, portrays a young girl who, along with her grandmother, lives in the woods, remote from town, the wild things her closest companions. Her relative social isolation and peace are interrupted by the arrival of a young man in search of an elusive white heron.


--------------------


Homework:  Poetry Essay #3, due week 6:  Compose an essay of 600-700 words on a theme illustrated by one or more works presented thus far.  Introduce the text(s) by title and author and proceed to support a thesis point or claim about the text(s). You may address poetry and/or prose selections but if addressing multiple texts unite the essay by means of a comprehensive thesis, with each  text you focus on serving to develop and support your main thesis in some way. Include some description of the formal structure of the poem and prose elements, for example, stanza form, line length and rhyme pattern, use of repetition or anaphora, use of narrative structure, conspicuous sound devices, imagery, figurative elements (such as metaphor, simile, symbol, personification).  Remember, that story (narrative) always involves the perspective or point of view of the narrator (first person or third person typically, as well as plot, setting, character development, tone or mood, and central thematic concerns. Lyric poems may have little in the way of narrative or story, though they always have a speaker and the speaker provides perspective, along with whatever other voices may be presented in the poem.  

You may include brief examples of personal experience to show the ways in which the text mirrored your direct experience or made you think about the theme in personal terms.

Provide support and evidence for your claims in the form of textual summary and direct quotation, formatted in the MLA style, with line citations. Prose quotation do not to be cited unless you are borrowing another critic's comments.  Avoid using quotations unnecessarily or dropping quotations in without explanation or clear purpose. With poetry integrate short quotations into the text with quotation marks and slashes to indicate line breaks. Quotations of 4 and more lines should be block formatted. Title your essay (do not use the poetry title in the essay title unless a subtitle is also present). Doublespace the lines.

Bring the rough draft  copy to class week 6 for homework credit.


For Fun:  http://www.ndt.nl/en/ballets/13  A performance of Gertrude Stein's poem about Pablo Picasso called "If I Told Him," published in 1923.  Read it here:  http://www.writing.upenn.edu/library/Stein-Gertrude_If-I-Told-Him_1923.html

A Guide to the Study of Literature:  Explore the pages and links at the site below, where you will find helpful introductory material and insightful essays and responses to the themes and topics readers have discovered in literature.


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Wednesday, January 7, 2015

Week 2






 

Magnificent Peak                 by Muso Soseki (1275-1351)

By its own nature
     it towers above
        the tangle of rivers
Don't say
   it's a lot of dirt
      piled high
Without end the mist of dawn
    the evening cloud
      draw their shadows across it
From the four directions
    you can look up and see it
       green and steep and wild.


 Poetry and literature generally are rooted in human experience, private and public, ordinary and extraordinary.  Nature and Time are two great and old themes.   Our existence on earth in whatever time and circumstances we happen to be born, the natural elements that surround us, the changes as we grow and age, the seasons of our life, as it were, inform the works of the human collective.   Art is a record of awareness, belief, desire, knowledge, custom, and so on and calls upon us to consider, reflect, imagine, and question what is significant. Look at the photo and the poem above.  How is each composed?  Does the poem, an old one, show something like the photo image?  If so, how or in what way(s)?




Look at the images in the photos below.  What impressions do they make?  What ideas do you associate with these images?










     

Angkor Wat, Cambodia    Photos by C. Houge


The photo above captures, for me, something of the emerald mystery of Nature and sacred space.  The temple of Angkor Wat (12 c.) is a part of the world's oldest and largest Hindu religious site and incorporates an architectural element called the Temple Mountain which represents Mount Meru, the home of the Gods.  The natural mountains of the world have inspired monumental architecture around the world.  But the snaking tree here in the center of the photo appears to threaten the  edifice, made fragile also by age.


In week one's set of stories and poems, the short fable by Leonardo Da Vinci called "The Nut and the Campanile" also, it seems to me,  articulates the dynamic of creation, growth, age, and eventual destruction:  a nut escapes being eaten by a crow and finds shelter in a crevice of a wall of the campanile.   The wall, an admirer of beauty and nobility, is moved by the nut's story of having lost its place beneath the "old Father" and its plea of "do you, at least, not abandon me." So the wall extends its compassion, happy to shelter one that acknowledges "the grace of God,"  Now the nut,  rooted in darkness, reaches for the light.  It grows to great height and in time displaces "the ancient stones."  The wall comes down. 

    Thus, perhaps, does each generation tread upon another, and civilization itself (symbolically the wall of the campanile) appear to be in Nature's grip.  We may see the theme of continual change here, Time that continually gives and yet takes or removes, creation in the process of transformation, a new manifestation.  As with us, each moment gives way to the next while the whole of life is nonetheless centered in the present moment.  .

    The campanile or belltower in the European tradition was most often a part of a church and was rung several times a day to call the faithful to prayer, to remind them of the incarnation of God.   In civic life, a belltower might warn, among other things, of natural disasters or danger.  Thus we may see in Da Vinci's story, an allegory of the fragility of human constructs in the face of nature's powers and, to my mind, the poignancy of the conflict between humans and nature, a source that giveth and taketh all, and that is loved and feared.

---------------
     INature, Ralph Waldo Emerson writes: 
 nature, in the common sense, refers to essences unchanged by man; space, the air, the river, the leaf.  Art is applied to the mixture of his will with the same things, as in a house, a canal, a statue, a picture.  But his operations taken together are so insignificant [. . . ] that in an impression so grand as that of the world on the human mind, they do not vary the result "("Introduction").  
The works or operations of humans in their totality cannot compare with those of nature, he claims, as all our Arts are meagered by nature's grand show.   
     Later he speaks of an "occult relation" between man and nature, a sense of delight and wonder, but warns that "nature is not always tricked in holiday attire" and what appears lovely today may tomorrow be "overspread with melancholy." He says, "Nature always wears the colors of the spirit."  And "Nature is the symbol of spirit."  
     He makes it clear that the inward, subjective human experience of nature shapes our views of nature;  we humanize nature; our imagination clothes nature in various dress–boon companion, indifferent Other, enemy menace.  But he urges the higher, ideal conceptions:   "Nature stretches out her arms to embrace man, only let his thoughts be of equal greatness."  And, too, "Beauty is the mark God sets upon virtue," and "in art does Nature work through the will of a man filled with the beauty of her first works."  
    
     By contrast, we have culture, art, civilization opposed to the "natural" world.  What has the poet below to say on this experience of difference, of the natural and artificial?

The Geraniums                                           by Genevieve Taggard (1894-1948)
Even if the geraniums are artificial

Just the same,

In the rear of the Italian café

Under the nimbus of electric light

They are red; no less red

For how they were made. Above

The mirror and the napkins

In the little white pots . . .
. . . In the semi-clean cafe

Where they have good 
Lasagna . . . The red is a wonderful joy

Really, and so are the people

Who like and ignore it. In this place

They also have good bread.
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                                                                    Guido Cagnacci  Allegory of Human Life


The poet Samuel Taylor Coleridge  said that "poetry reveals itself in the balance or reconciliation of opposite or discordant qualities." Reading a poem, we note the ways words and related images and feelings are juxtaposed and the dynamic created. We  last week looked at the doubleness or duality of various familiar concepts, including  nature/art; heaven/hell/; order/disorder; temporal/eternal; mortal/immortal; mutable/immutable; one/many; yin/yang; black/white; good/evil.  If what Coleridge said applies, we might look for the patterns, the contrasting qualities and notes and the play to which they are put or how reconciled, if at all. 

In art we find representations of nature's creations, and of human creation–of course the art work is itself a human construct.  In the painting above, the artist has depicted a largely nude woman,  flowers in her right hand, an hourglass in the other, and a human skull supporting her arm.  Above her head is the image of an ourobouros, a snake swallowing its own tail, an ancient symbol of eternity, and of the natural cycle of continuous birth and death, creation, destruction, and recreation that is fundamental to life as we know it.

Poets and other artists (scientists, too) invite us to look and to see more deeply into the nature of human experience and the cosmos, however small and close, however large and distant.   William Blake shows the power of attention and imaginative connection in a series of paradoxes in "Augeries of Innocence":  "To see a World in a Grain of Sand/And a Heaven in a Wild Flower" is one way he expresses this capacity for seeing beyond the thing at hand, to seeing the connections between life forms in an intuitive or "visionary" way. The emphasis on vision and imagination comes up over and over, as we shall see.

The following link provides an introduction to the topic of the sacred and associated religious and cultural history as well as symbols of sacredness such as water, mountains, caves, trees, stones, which often appear as symbols in poetry and story:  http://witcombe.sbc.edu/sacredplaces/sacredness.html   

We looked or will look at Oscar Wilde's short story "The Artist"(http://www.literaturepage.com/read/wilde-essays-lectures-121.html);  in this story Wilde dramatizes the opposition between The Pleasure that Abideth for a Moment, and The Sorrow that Endureth for Ever.  In the story, the artist is an archetype of the creative human, one who will "fashion an image" from imagination and the stuff of experience to express something of what we feel in our life's journey.  The materials Wilde's artist uses, as with creative endeavor of whatever kind, are those that have been used before, or can be found in raw natural form, for new-fashioned expression.

I reproduce here below definitions of Nature and Art:

 NATURE
1
a : the inherent character or basic constitution of a person or thing : essence 
2
a : a creative and controlling force in the universe
b : an inner force or the sum of such forces in an individual
3
: a kind or class usually distinguished by fundamental or essential characteristics <documents of a confidential nature> <acts of a ceremonial nature>
4
: the physical constitution or drives of an organism; especially : an excretory organ or function —used in phrases like the call of nature
5
: a spontaneous attitude (as of generosity)
6
: the external world in its entirety
7
a : humankind's original or natural condition

b : a simplified mode of life resembling this condition
8
: the genetically controlled qualities of an organism
9
: natural scenery

ART     A definition of  Art,  from Carl Jung's "The Poet":  Art is a kind of innate drive that seizes a human being and makes him its instrument.  The artist is not a person endowed with free will who seeks his own ends, but one who allows art to realize its purposes through him. . . .
     A great work of art is like a dream; for all its apparent obviousness it does not explain itself and is never unequivocal.  A dream never says:  "You ought," or:   "This is the Truth."  It presents an image in much the same way as nature allows a plant to grow, and we must draw our own conclusions.

And from Annie Dillard's "About Symbol": All art may be said to be symbolic in this sense:  it is a material mock-up of bright idea.  Any work of art symbolizes the process by which spirit generates matter, or materials generate idea.  Any work of art symbolizes juncture itself, the socking of eternity into time and energy into form.  

                                                                                                                                     Christian Houge


As I stressed last week, in poetry and prose figurative language is used to make imagery, patterns of represented objects, feelings, and ideas that appeal to our senses–of sight, sound, movement inward and outward, scent, taste, touch, and mind or thought.  Poets and prose writers seek language means to express everyday experience in uncommon, extraordinary ways and their work, at its best, invites us to see the world anew, in all its original wonder, or with the eyes of a child whose sight has not been tarnished by experience or age, nor dulled by habit and routine.  

The Romantic poet William Wordworth and others who followed (like the modernist William Carlos Williams) sought an aesthetic rootedness in common experience and ordinary people and things. The modern movement known as Imagism in fact made it practice to strip poetry to clear concrete physical details, as clear and solid as a piece of sculpture; the details of the image were to "speak for themselves," so as to free the poem from sentimentality, ideology, dogma, doctrine, stale language, what have you.  The imagists were influenced by Asian poetry, haiku and tanka, which you probably remember from grade school.  Haiku is unrhymed and typically limited to three lines of 5, 7, and 5 syllables, and expressive of some aspect of Nature's seasonal show.  I reproduce some here below:


Haiku   (lines of 5, 7, and 5 syllables, considered a closed form)


After spring sunset
Mist rises from the river
Spreading like a flood.
                                                Chora



A bare pecan tree

slips a pencil shadow down

a moonlit snow slope.

                                                Etheridge Knight

From the bough

floating down river,

insect song.

                                    Issa (1763-1827)


The bougainvillea
Beckons with its flowered stem

Of sunlit fuschia



Yellow butterfly

Fluttering over the roof

Against the blue sky

                        --Vincent Bellito, student

the dalai lama

sitting lotus on the floor

on my girlfriend’s shirt

                        --Matt Dee, student


Rain kicks down my door
Like quarterbacks settle scores
Tougher than ever before
                        --Michelle Rodriguez, student

Poems rely upon images; in other wordswe see, hear, taste, scent, touch, or feel something concrete, something that exists in the material world we routinely experience.  Poems shape ordinary experience in extraordinary ways by means of the resources of language, including metaphor, simile, personification, paradox, symbol, and allegory.  We will take some time in class today to sort through what these terms mean and how they resemble and differ from each other. I suggest you google the meanings associated with certain images or symbols that frequently appear in stories and poems–a tree, the ocean, mountains, birds, flowers, spheres and circles (center and circumference), stars.  See if traditional associations fit, or if what you discover adds to your experience of a given work.




Homework or classwork :   Read the bible stories "Cain and Abel"  and "The Prodigal Son." Selections from last week not yet addressed.

Week 3




Writing, at its best, is a lonely life.  Organizations for writers palliate the writer's loneliness but I doubt if they improve his writing.  He grows in public stature as he sheds his loneliness and often his work deteriorates.  For he does his work alone and if he is a good enough writer he must face eternity, or the lack of it, each day.
                                                       –from Ernest Hemingway's Nobel Prize Acceptance Speech in 1954

from Ralph Waldo Emerson's essay Self-Reliance       

       There is a time in every man's education when he arrives at the conviction that envy is ignorance; that imitation is suicide; that he must take himself for better, for worse, as his portion; that though the wide universe is full of good, no kernel of nourishing corn can come to him but through his toil bestowed on that plot of ground which is given to him to till. The power which resides in him is new in nature, and none but he knows what that is which he can do, nor does he know until he has tried. Not for nothing one face, one character, one fact, makes much impression on him, and another none. This sculpture in the memory is not without preestablished harmony. The eye was placed where one ray should fall, that it might testify of that particular ray. We but half express ourselves, and are ashamed of that divine idea which each of us represents. It may be safely trusted as proportionate and of good issues, so it be faithfully imparted, but God will not have his work made manifest by cowards. A man is relieved and gay when he has put his heart into his work and done his best; but what he has said or done otherwise, shall give him no peace. It is a deliverance which does not deliver. In the attempt his genius deserts him; no muse befriends; no invention, no hope.
        Trust thyself: every heart vibrates to that iron string. Accept the place the divine providence has found for you, the society of your contemporaries, the connection of events. Great men have always done so, and confided themselves childlike to the genius of their age, betraying their perception that the absolutely trustworthy was seated at their heart, working through their hands, predominating in all their being.



Welcome back. Hope you've had a good week.  Today we will continue discussing Week 1 poetry selections, including short stories by American writers Kate Chopin (1860-1904) and Ernest Hemingway (1899-1960), and by Frenchman Guy de Maupassant (1850-1893).  "My Uncle Jules,"  and the some 300 other De Maupassant  stories, were models of the short story form and known by both Americans.  The one or more selected here for class focus on the trials of youth, how we grow up, the influence of family and the force of authority.

I'll return  your first written responses, submitted last week.   I've also a couple of extra pieces, just below.





when serpents bargain for the right to squirm   
         by e.e. cummings

when serpents bargain for the right to squirm
and the sun strikes to gain a living wage--
when thorns regard their roses with alarm
and rainbows are insured against old age

when every thrush may sing no new moon in
if all screech-owls have not okayed his voice
--and any wave signs on the dotted line
or else an ocean is compelled to close

when the oak begs permission of the birch
to make an acorn-valleys accuse their
mountains of having altitude-and march
denounces april as a saboteur

then we'll believe in that incredible
unanimal mankind(and not until)

1944




Discussion Question:  What is the point the poet here makes about nature and about humans?  What is his method or means of address, or how is the poem formed?


At Harper's you may read an excellent little piece by an accomplished American poet named Tony Hoagland on why poetry matters and the 20 he offers as instructive:  http://harpers.org/blog/2013/04/twenty-little-poems-that-could-save-america/3/



----------------------------- In the poem "The Walrus and the Carpenter" we see a peculiar, dark humor of author Lewis Carroll.  So-called nonsense literature, like the prose novel Alice's Adventures in Wonderland, is typically set in fantastical places and features strange creatures we wouldn't expect to meet in real life.  Often the plot events and speech are equally mystifying or silly but the premium seems to be on defying logic and authority by showing the irrational side of our being and imagination and all the flexibility and ambiguities of language; and, of course, on having fun! We have to let go for a time our reliance on strict logic and what is sensible and right to play along.  Nonsense works appeal to children and to the child in us all. And perhaps in them we may find something beyond age.

The poem below, in the form of a ballad, has always been a favorite of mine, and one easily memorized, by a poet much admired by the late Beatle John Lennon, who wrote some nonsense verse himself.



The Owl and the Pussycat               by Edmund Lear (1812-1888)


The Owl and the Pussy-cat went to sea 
   In a beautiful pea green boat,
They took some honey, and plenty of money,   
  Wrapped up in a five pound note.
The Owl looked up to the stars above,   
  And sang to a small guitar,’
O lovely Pussy! O Pussy my love,     
  What a beautiful Pussy you are, 
      You are,       
      You are!
What a beautiful Pussy you are!’

Pussy said to the Owl, ‘You elegant fowl!   
   How charmingly sweet you sing!
O let us be married! too long we have tarried:   
   But what shall we do for a ring?’
They sailed away, for a year and a day,   
  To the land where the Bong-tree grows
And there in a wood a Piggy-wig stood   
   With a ring at the end of his nose,         
       His nose,         
       His nose,
With a ring at the end of his nose.

‘Dear pig, are you willing to sell for one shilling
    Your ring?’ Said the Piggy, ‘I will.’
So they took it away, and were married next day   
    By the Turkey who lives on the hill.
They dined on mince, and slices of quince,   
    Which they ate with a runcible spoon;
And hand in hand, on the edge of the sand,   
    They danced by the light of the moon,         
        The moon,         
        The moon,
They danced by the light of the moon.



Here, too, a short commentary on nonsense lyrics by George Orwell:  http://www.nonsenselit.org/Lear/essays/orwell_1.html
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Writing Assignment #2
In “I Dwell in Possibility,” on page 2 of the week one poetry handout, poet Emily Dickinson writes about her imaginative life and work.  Provide a 250-350 word reading of the poem (an essay description and interpretation) that identifies some of the points she makes and what is interesting about the language she uses in making them.