Thiong’o Religion

Christianity Vs. Christianity

            The story “Wedding at the Cross” is a beautiful, romantic, and heartbreaking story written by Ngugi Wa Thiong’o, born James Ngugi. (Ngugi 1691). Thiong’o’s story depicts to love crazed young people. The wife, Miriamu, came from a well to do Christian family, and the husband, Wariuki, came from poverty and a widowed mother. Prior to their marriage Wariuki met with Miriamu’s parents. “A God-fearing couple he and his wife were: they went to church on Sundays, they said their prayers first thing in the morning, last thing in the evening and of course before every meal” (Thiong’o 1693). The disapproval of this rich and powerful Christian man never sat well with Wariuki. “He would never forget that interview: he was never to forget the cackling throaty laughter as Douglas Jones and his friends tried to diminish his manhood and selfworth in front of Miriamu and her mother” (Thiong’o 1695). Despite the man’s disapproval Wariuki and Miriamu eloped. Wariuki was bound and determined to become wealthy just like his father in law.

            During the beginning of their marriage the two were utterly in love. “On Saturdays and Sundays he took her to dances in the wood. On their way home from the dances and the songs, they would look for a suitable spot on the grass and make love” (Thiong’o 1695). This was their religion, love. However, this was not enough for Wariuki. He wanted more. He moved his young wife to live with his mother while he went out and searched for work, fought a war, and began to make a living. Eventually over the years he was able to make a living off of the war. “So Wariuki prospered undisturbed: he had, after all, a fair start over those who had really fought for Uhuru” (Thiong’o 1697-1698). His success led to his new religion, the same religion his father in law celebrated, Christianity. He began to attend the church, and as his business and success grew so did his position in the church.

            Miriamu did not enjoy this. To her she had lost her husband. Wariuki changed so much that he even changed his name to Dodge W. Livingstone, Jr. “He attended classes in baptism and great was the day he cast away Wariuki and became Dodge W. Livingston, Jr. Thereafter he sat in the front bench. As his business improved, he gradually worked his way to the holy aisle. A new Church elder” (Thiong’o 1698). The day that he changed his name was the day that Miriamu’s husband died. However, she would not defy him, her love for him was too great. Instead she was a dutiful wife.

            Miriamu was not a woman to sit idly, “she enjoyed the touch of the soil: she enjoyed the free and open conversation with the workers”, and so she continued to work. (Thiong’o 1699). It was with these workers that she discovered the religion called “The Religion of Sorrows” (Thiong’o 1699). This religion was Christianity, but not the Christianity that her husband and father practiced. This religion was joyous, instead of the “mournful hymns” she heard “songs they themselves had created and used drums, guitars, jingles and tambourines, producing a throbbing powerful rhythm that made her want to dance with happiness” (Thiong’o 1699). This religion was the religion she and her husband had once had together, before he had wealth and power.

            Wariuki and Miriamu had love, and happiness, songs and dancing as their Christianity. However, Dodge W. Livingstone, Jr. and Douglas Jones had power and money has their Christianity. The two religions, even though they share the name Christianity, are very different. One joyous and free spirited, and one based off of money, success and status. At the end of the story Livingstone wants to renew his vows with his wife Miriamu to please his father in law. During the ceremony, when asked if she takes Livingstone as her husband Miriamu says no. “No, I cannot… I cannot marry Livingstone…because…because…I have been married before. I am married to…to…Wariuki…and he is dead” (Thiong’o 1702). The man she had once married had been free and loving and poor, but the man wanting to renew vows with her now was rich, conceited, and powerful. He was not the man she loved; his new religion had changed him, but not for the better.

Work Cited

"Ngugi Wa Thiong'o." The Norton Anthology of World Literature. Ed. Martin Puchner. 3rd ed. Vol. 2. New York: W.W. Norton &, 2013. 1691-692. Print.

Thiong'o, Ngugi Wa. "Wedding at the Cross." The Norton Anthology of World Literature. Ed. Martin Puchner. 3rd ed. Vol. 2. New York: W.W. Norton &, 2013. 1692-702. Print.

Death

Death and Martyrdom 7/26/13

            Holocaust survivor, Paul Celan, wrote several poems that were about his life during the Holocaust. Not only did Celan write about his own life and his own struggles, he wrote about his family’s struggles as well. Celan wrote the poem “Aspen Tree”, which tells of his mother’s early death during the atrocious event.  Another poem that deals with his struggles was “Deathfugue”. This poem was his most famous poem, and it deals with his life during the Holocaust.

            “Aspen Tree” is a story that deals with Celan’s loss of his mother. “On June 27, 1942, while Celan was away from the house, the Germans seized his parents and deported them to Nazi prison camps in the Ukraine. His father died of typhus later that year, and his mother was shot when she was no longer capable of working” (Paul Celan1467). In this poem Celan discusses the fact that his mother never received the peaceful death of an old woman. “Aspen tree, your leaves glance white into the dark. / My mother’s hair never turned white” (Celan lines 1-2). The aspen tree was able to grow old into the night, but his mother’s life was cut short, and she died fair-haired and young. “Rounded star, you coil the golden loop. / My mother’s heart was hurt by lead” (Celan lines 7-8).  Here Celan implies that his mother was shot in the heart by a lead bullet. Celan relates his mother’s death to inanimate objects in this poem, such as the aspen tree, dandelion, rain cloud, star, and the door. Each of these things are beautiful in their own way, and his mother was beautiful too, but unlike these inanimate objects her life was cut short. This poem is all about death, and how it wronged his mother.

            In the poem “Deathfugue” Celan discusses his martyrdom within the concentration camps. His suffering and extreme torment is evident within the poem. “He shouts dig this earth deeper you lot there you others sing up and play / he grabs for the rod in his belt he swings it his eyes are so blue / stick your spades deeper you lot there you others play on for the dancing” (Celan lines 16 – 18). Celan, along with the other prisoners, was forced to dig graves. Sometimes the graves were for fellow prisoners who would be lined up and shot, and sometimes the graves were for those who dug them. Either way, Celan was forced to dig the graves that he knew would eventually become a mass grave. For those who weren’t digging, they were forced to sing and dance for the SS officers. This treatment, this degradation of the prisoners was enough to make any prisoner, any human suffer. “He shouts play death more sweetly this Death is a master from / Deutschland / he shouts scrape your strings darker you’ll rise up as smoke to the sky / you’ll then have a grave in the clouds where you won’t lie too cramped” (Celan lines 21 – 24). The SS officer was taunting the prisoners and tormenting them, reminding them that if they don’t end up dead in a mass grave they will end up dead in the crematorium. This death, burning, was very common in the Holocaust, and the prisoners could see the smoke and the ash from the crematorium and know that this could be their fate one day.

            Death and Martyrdom are the main themes within “Aspen Tree” and “Deathfugue”. Celan’s work encompasses all the suffering of victims who lost their family members too soon, and the victims who had to live and work in the concentration camps. Death, suffering and torment surrounded the victims of the Holocaust and so these things became the common themes among the survivors.

Work Cited

Celan, Paul. "Deathfugue." The Norton Anthology of World Literature. Ed. Martin Puchner. 3rd ed. Vol. 2. New York: W.W. Norton &, 2013. 1469-470. Print.

"Paul Celan." The Norton Anthology of World Literature. Ed. Martin Puchner. 3rd ed. Vol. 2. New York: W.W. Norton &, 2013. 1467-469. Print.

Neruda

A City Of Death 7/21/13

            Pablo Neruda, author of the poem “Walking Around” depicts the city in which he lives in such a way that the reader believes the city to be full of death. The poem, written in 1933, feels as though it should come from an old man who has lived a full life and is tired of seeing his beautiful home, his city, fall to ruin. Yet, Neruda was only 29 years old when he wrote this poem.

            Neruda writes, “It happens that I am tired of being a man” (line 1). This subtle introduction to the poem indicates to the reader that this is not going to be a happy poem, in fact it will be one of sorrow and frustration and grief. He continues in the second stanza by saying “The smell of barber shops makes me sob out loud. / I want nothing but the repose either of stones or of wool, / I want to see no more establishments, no more gardens, / nor merchandise, nor glasses, nor elevators “ (Neruda lines 5-8). Neruda is pointing out how evolved the city is, and he does not like it. He wants stones back versus the pavement, and he is tired of the establishments and gardens versus pure nature. The world has changed too much; the city he lives in is not a natural place anymore.

            “It would be beautiful / to go through the streets with a green knife / shouting until I died of cold” (Neruda lines 15-17). Neruda wants to go through the streets of his busy and corrupt city and cry for peace. He is willing to fight for what he wants until he dies, and he believes that he will die fighting for what he wants.

            The second to last stanza of the poem states, “There are bids the colour of sulphur, and horrible intestines / hanging from the doors of the houses which I hate, / there are forgotten sets of teeth in a coffee-pot, / there are mirrors / which should have wept with shame and horror, / there are umbrellas all over the place, and poisons, and navels” (Neruda lines 34 – 39). Even nature and inanimate objects within the city are full of death like images. The birds are black and sick, and they sit on houses that are housing the evil and corrupt people of the city. There are false teeth implying that the health of the people has deteriorated. Mirrors have seen horrible and corrupt things and should be thrown away because the images are burned into them.

            The image Neruda creates is of a corrupt city full of death. Everyone, including the animals and nonliving things, are simply waiting to die. He is a man who is tired of living, tired of watching his once beautiful city turn to such a corrupt thing. “Walking Around” depicts a young man who is much wiser than his years explain how dead his home has become.

Work Cited

Neruda, Pablo. "Walking Around." The Norton Anthology of World Literature. Ed. Martin Puchner. 3rd ed. Vol. 2. New York: W.W. Norton &, 2013. 1423-424. Print.

Gender

A Woman’s Power 7/11/13

            It is not uncommon to hear the phrase “never send a man to do a woman’s job”, and this phrase is very fitting when it comes to the story “The Rod of Justice” by Joaquim Maria Machado De Assis. Machado’s story depicts a young man, Damiao, who is fleeing the seminary because it simply is not the life for him. However, he cannot return home due to the fact that his father wishes him to complete the seminary and become a padre. In order to escape this predetermined path in life he runs to his godfather’s mistress, Sinha Rita.

            Sinha Rita is a forty-year-old widow who knows what she wants and how to get what she wants. Even though she has much power over her slaves and Joao Carneiro, Damiao’s godfather, she is easily manipulated into helping Damiao. “”My godfather? He ‘s even worse than papa, he doesn’t pay any attention to what I say, I don’t believe he’d pay attention to anyone…” “No?” interrupted Sinha Rita, her pride pricked. “Well, Ill show him whether he’ll pay attention or not…”” (Machado 913). She is a proud woman, and when Damiao hurts her pride she is determined to prove him wrong, to prove her power.

            The proud mistress calls Joao Carneiro to her house and demands that he help his godson be free of the seminary. “Get along. Joao Carneiro, your godson is not going back to the seminary. I tell you, he is not going back…” (Machado 914). Sinha Rita is not asking this man to help her; she is demanding that he help. Due to his affection for Sinha Rita, Joao Carneiro does his best to help is godson. “Joao Carneiro fought hard to get him not to make a decision right away, to sleep on it, and think over carefully whether it was right to offer the Church such an unruly and vicious character” (Machado 915 – 916). This answer does not satisfy the powerful Sinha Rita and she informs him “Joaozinho, either you rescue the boy, or we never see each other again” (Machado 916). These strong words signify that she controls their relationship. Whatever she says goes.

           Damiao was right to go to Sinha Rita. He knew that he would not be able to convince his family to let him leave the seminary, but a woman, specifically Sinha Rita, had the power to free him. However, in requesting her help he has to sacrifice some of his morals. He wants to defend a little black girl who laughed at one of his jokes. He feels the need to defend her because she laughed because of him. However, when it comes time to protect her he fails. His desire to be free overcomes his moral obligation to save the young girl. The young girl, Lucretia, had not finished her needle-work, and Sinha Rita wished to punish her for not doing what she should have. The problem is that she cannot reach the rod to punish the girl, so she asks Damiao to hand it to her. “Damiao was pricked by an uneasy sense of guilt, but he wanted so much to get out of the seminary! He reached the settee, picked up the rod, and handed it to Sinha Rita” (Machado 916).

Sinha Rita is a powerful woman, she controls her slaves by beating them, she controls Joao Carneiro by threatening to leave him, and she controls Damiao by controlling whether he gains his freedom from the seminary or not. This woman controls what happens, when it happens and how it happens. Without her nothing would get done, at least not to her standards.

Work Cited

Machado De Assis, Joaquim Maria. "The Rod of Justice." The Norton Anthology of World Literature. Ed. Martin Puchner. 3rd ed. Vol. 2. New York: W.W. Norton &, 2013. 911 - 916. Print.

Marti and Dario

Nature at its Best 7/6/13

            The three poets, Walt Whitman, Jose Marti, and Ruben Dario were all great poets of their time, and have had a long lasting affect on the world today. Whitman did not start out as a great poet, he had to work his way to being considered great unlike Dario who had already made a name for himself as a poet by the age of eight. Marti was not only a great poet, but he was a widely respected journalist, an essayist, and much more. Each of these men was well known not only for their poetry, but also for the lives they lived. However, both Marti and Dario (who did not care for Americans) held Walt Whitman in high respect, and some of their work demonstrates the similarities between the two poets and Whitman.

            One thing to notice as a commonality between the three is their portrayal of nature within their poetry. In Whitman’s Song of Myself, poem “52” he writes, “The spotted hawk swoops by and accuses me” (line1). This introduction of an animal then leads to the landscape underneath the hawk. “I bequeath myself to the dirt to grow from the grass I love” (Whitman line 9). These simple uses of imagery portray Whitman’s love of nature. He is one with it, the Hawk looks down at him and is saying the Whitman is hanging around and talking too much. However, the dirt of the earth stays out of his way, “The last scud of day holds back for me” (Whitman 4). Then later in the poem Whitman says that he will become one with the air and the sun, and that one day one will be able to find him underneath the dirt and grass, dead, but still nurturing for the new life to still come.

            Just like Whitman claims to be one with the earth, so does Marti. In his poem I Am an Honest Man, Marti writes, “In the mountains, I am a mountain. / I know the strange names / Of the herbs and flowers” (lines 8 – 10). Marti knows the mountains, and the flowers and herbs like the back of his hand. He dares to say that he is one with nature, and he feels he knows nature best. He goes on to show his respect for nature, “I trembled once – at the fence, / At the entrance to the vineyard - / When a barbarous bee / Stung my daughter in the forehead” (lines 29 – 32). A healthy respect for nature is also similar to Whitman. Whitman talked about great animals and their power; here Marti is talking about a small animal and its great power as well.

            Lastly, Ruben Dario compares animals and nature in his poetry, similar to Whitman. In Dario’s poem, Blazon, he writes, “The snow – white Olympic swan, / with beak of rose – red agate, / preens his Eucharistic wing, / which he opens to the sun like a fan” (lines 1 – 4). The swan is an “Olympic swan” meaning that it comes from the gods on Mount Olympus. They have great power, and Dario is expressing the animalistic power, like Whitman does in his poetry. This analogy of the swan and its power is stated multiple times in the poem. When describing the swan later in the poem he writes, “His whiteness is akin to linen, / to the buds of white roses, / to the diamantine white / of the fleece of an Easer lamb” (Dario lines 17 – 20). The swan is as beautiful as white roses; this imagery depicts Dario’s love of nature, which is comparable to Whitman’s.

Work Cited

Dario, Ruben. "Blazon." The Norton Anthology of World Literature. Ed. Martin Puchner. 3rd ed. Vol. 2. New York: W.W. Norton &, 2013. 692-93. Print.

Marti, Jose. "I Am an Honest Man." The Norton Anthology of World Literature. Ed. Martin Puchner. 3rd ed. Vol. 2. New York: W.W. Norton &, 2013. 681-82. Print.

Whitman, Walt. "52: Song of Myself." The Norton Anthology of World Literature. Ed. Martin Puchner. 3rd ed. Vol. 2. New York: W.W. Norton &, 2013. 653. Print.

An Essay on Man

A World Full of Order and Disorder 6/30/13

            In An Essay on Man by Alexander Pope the topic of order and disorder is debated. The author is trying to reconcile the belief in a divinely ordered universe; however, he is continuously acknowledging the existence of evil and disorder in the world.  Pope mentions a notion from the 18^th century called the Great Chain of Being. This notion states that the “elements of the universe took their places in a hierarchy ranging from the lowest matter to God” (Pope 91). Since he uses this notion as his defense he is stating that organization and the disorganization all stem from God and all have their place in the world.

            To explain organization Pope talks about disorganization. He writes, “In Pride, in reasoning Pride, our error lies; / All quit their sphere, and rush into the skies. / Pride still is aiming at the blest abodes, / Men would be Angels, Angels would be Gods. / Aspiring to be Gods, if Angels fell, / Aspiring to be Angels, Men rebel” (Pope lines 123 - 128). Pope is saying that the organization according to the chain, from lowest to highest, is Man, Angels, and then God. The disorganization comes from the fact that each one, minus God, wants to be higher than their current station. Man wants to be Angel, Angel wants to be God. In trying to be the next step up they fall and do not succeed, and they rebel. This rebellion leads to a type of evil. Man is no longer focused on God, he is selfish and only wishes to be an Angel.

            Later Pope writes, “Noting to add, and nothing to abate. / Each beast, each insect, happy in its own” (Lines 184 – 185). Here Pope knows that man wants to be more, but he is not, so all beings should be happy in their organized position because they cannot become something they are not. Near the end Pope also writes, “Where, one step broken, the great scale’s destroyed: / From Nature’s chain whatever link you strike, / Tenth or ten thousandth, breaks the chain alike” (Lines 244 – 246). Pope is again acknowledging that everything has a place in the world, and if you try to change your place then everything will fall. Good organization will keep the world safe, but evil (rebellion) will break it apart.

            Pope has some valid points such as good organization keeps the world a safe and happy place. When evil tries to invade the world is turned upside down and thrown into turmoil. There may not be a chain like the 18^th century notion says, but there is an order. Society is made up of different social classes; however, the social classes do not determine if someone is good or evil. Anybody can turn the world upside down with a single action, but if everyone tries to remain good and pure the “chain” is less likely to break.

Work Cited

Pope, Alexander. "An Essay on Man." The Norton Anthology of World Literature. Ed. Martin Puchner. 3rd ed. Vol. 2. New York: W.W. Norton &, 2013. 90-97. Print.

de Navarre

Keeping it Fair 6/23/13

            Marguerite de Navarre was a renaissance woman. Not only was she a queen, but she was also an author, an advisor to her brother, and a well-educated woman. de Navarre wrote “The Heptameron”, and within this story of stories she shows that she was a fair and just ruler. According to the French philosopher Pierre Bayle she is a queen who “grant[s] her protection to people persecuted for opinions which she believes to be false; to open a sanctuary to them; to preserve them from the flames prepared for them; to furnish them with a subsistence.” This statement is proven true within de Navarre’s Story 8 from “The Heptameron”.

            Story 8 tells of a King who wishes to sleep with his Queen’s chambermaid. The chambermaid denies his advances and tells her Queen of the King’s intentions. The Queen tells the chambermaid to lead the King on and when the night arrives of the supposed affair the Queen is waiting for the King. The King believes that he is making love to the chambermaid, and then he continues to let his friend sleep with the woman who is really the Queen. When all this is said and done the friend of the King takes the woman’s wedding ring, which then makes the King realize he did not in fact sleep with the maid, but with his wife, and so did his friend. (de Navarre)

            The story continues, but with regards to Pierre Bayle his statement is proven correct within this short summary. The Queen will not allow her servant to be a pawn in her husband’s unfaithfulness. “Had she not saved her chambermaid from staining her conscience” (de Navarre 1644). The Queen is being just, and even though she does not approve of adultery she allows her husband to think he is having an affair, and taking the place of the maid, which saves the maid’s dignity and reputation.

            The Queen believes that she is saving her husband “from the flames prepared for them”. “I did what I did in order to save you from your wicked ways, so that when you get old, we can live happily and peacefully together without anything on our consciences” (de Navarre 1645). The Queen has successfully saved her husband from cheating on her, but what happens without her knowledge is that she then sleeps with a man whom is not her husband. This sin; however, does not fall upon her. It falls upon her husband because he allowed another man to trick another woman (the Queen who was thought to be the chambermaid). This deceit turns the King into a cuckold. “The husband was branded as a cuckold without his wife having done a single thing to disgrace herself” (de Navarre 1645).

            According to Bayle the Queen is the type of person who keeps an open mind. She does not punish those who have differing opinions than she does, but she tries to steer them onto the right path. Although she may not succeed since her husband still sins, but at least he does not cheat on her.

Work Cited

de Navarre, Marguerite. "The Heptameron." The Norton Anthology of World Literature. Ed. Martin Puchner. 3rd ed. Vol. 2. New York: W.W. Norton &, 2013. 1640-1647. Print.

Sunjata

Wedding Traditions 6/16/13

            Within the story “Sunjata: A West African Epic of the Mande Peoples” there are traditions that become modified throughout the process of a wedding. The first tradition to change is the bride-carrying ceremony, and this leads to the changing of the traditional bride-escorting song.. The ceremony was originally a bride-escorting ceremony versus the carrying ceremony. The original bride-escorting ceremony was performed with a song being sung. The song went like this, “Walk well, / Bride of my brother, / Walk well. / Do not put us in the dust” (Sunjata line 759-762).  However, one bride, Sogolon Conde, had a twisted foot, so she could not walk. Due to this the other wives picked her up and carried her to her husband’s tent, and thus the bride-carrying ceremony was created. The bride-escorting song was created because the sister – in – laws saw the brides mangled foot, and saw that when she moved she kicked up dust in each direction.

            A German marital custom is one of breaking old porcelain and dinnerware in front of the bride and groom. The broken pieces symbolize good luck and a happy life. (German) Apparently “The noise made by breaking earthenware items was supposed the fend off evil spirits. The actual term eve-of-wedding ceremony ("Polterabend") was mentioned the first time in central-Germany in 1517” (Der Polterabend). This tradition differs from the traditions in Sunjata because this tradition focuses on both the bride and groom whereas the traditions within in Sunjata focus mainly on the bride. This is a fascinating custom. It uses Pre-Christian views to create a tradition that still happens today. Having attended a wedding that celebrated the Polterabend custom I find it very interesting. It has been modernized and is very common within the western world today within German weddings.

Work Cited

"Der Polterabend." Der Polterabend. N.p., n.d. Web. 16 June 2013. <http://www.rosenthalusa.com/index.php/fuseaction/elwin/elwinID/1368/elwinBG/ffffff/elwinOffset/10/elwinAlt/Der Polterabend.htm>.

"German Wedding Traditions." German Wedding Traditions. N.p., n.d. Web. 16 June 2013. <http://www.personal.psu.edu/jld345/German.html>.

"Sunjata: A West African Epic of the Mande Peoples." The Norton Anthology of World Literature. Ed. Martin Puchner. 3rd ed. Vol. 1. New York: W.W. Norton &, 2013. 1514-576. Print.

Bashō

Poetry Within Images and Images Within Poetry 6/9/13

            “Haiku became more than simply another form of poetry: it became an expression of modern life” (Basho 321). When reading Matsuo Basho’s poetry this statement rings loud and true. Basho was considered a poet of popular literature, and within popular literature poets wrote about what was happening in everyday life, whether it was pretty or not (Puchner 318). The YouTube video compiled with Japanese images and haikus that are written by Matsuo Basho depict modern day life as it was for Basho.

            Several images are depicted before a haiku appears. The images are of people, landscapes, seasons, and a few maps. These images not only tell a story, but they may give a type of background to the Haiku. A “Haiku typically contains a “seasonal word” (kigo), which evokes a host of associations relating landscape to mood” (Basho 322). The images depicted in the YouTube video seem to associate the visual of the haiku that Basho has written.

            An example of this begins at 1 minute and 22 seconds into the YouTube clip. The second haiku is displayed, and it says “with the air of a century past / the fallen leaves on the garden” (Matsuo 1:22). This haiku tells us a season, autumn, due to the falling leaves, and what is happening. One hundred years have past and the people in the vicinity can feel it. The preceding pictures that associate with this haiku are of a man working on a riverbank with a weeping willow tree, and a man and woman floating in the river. (Matsuo 0:56). Then the viewer sees a woman presumably working with laundry (Matsuo 1:04), this is followed by the final image, a winter landscape. (Matsuo 1:12). These three images depict time passing, summer to winter, or spring to fall. Within the passing time the viewer sees the process of work happening. Maybe not a lot has changed in the fact that people must work to survive, but the seasons will always change and time will always continue to pass, and that is possibly what Basho’s haiku means.

            The poems and images were possibly paired together to lay out the haiku in images. A poem is full of images that the author creates, but images can be full of poetry that is simply not written. The images and poems go hand in hand, and in this case they are simply telling the same story, just in different ways. The compiler of this YouTube video has taken what they see when they read the haiku’s and placed the images with the words to share with all.

Work Cited

Basho, Matsuo. "The World of Haiku." The Norton Anthology of World Literature. Ed. Martin Puchner. 3rd ed. Vol. 2. New York: W.W. Norton &, 2013. 321-37. Print.

"Matsuo Basho." YouTube. YouTube, 09 Apr. 2010. Web. 09 June 2013.

Puchner, Martin. "Early Modern Japanese Popular Literature." The Norton Anthology of World Literature. 3rd ed. Vol. 2. New York: W.W. Norton &, 2013. 313-19. Print.

Classic of Poetry

Morals, Virtue, and Rhetoric 6/2/13

The “Classic of Poetry” contains many poems by many different poets. Each poet, whether intentionally or not, incorporates morals, virtue and/or rhetoric. Whether these poets meant to discuss these topics or not, does not sway from some of the powerful messages that they portray.

Poem number 42, “Gentle Girl”, in the “Classic of Poetry” teaches all three topics: morals, virtue and rhetoric. The poet writes “A gentle girl and fair / awaits by the crook of the wall” (Gentle line 1-2). The words “gentle” and “fair” describe the girl as a virtuous girl. She is gentle, or kind and she is fair, or good. The poet then continues on saying “A gentle girl and comely / gave me a scarlet pipe; / scarlet pipe that gleams - / in your beauty I find delight” (Gentle line 5-8). Here the poet is again describing the girl as virtuous; however, the speaker who can be assumed a male is being moral by accepting her gift. In the last stanza the girl gives the speaker a reed. The speaker writes “Reed – the beauty is not yours - / you are but beauty’s gift” (Gentle line 11-12). This simple statement is a play on words, saying that the reed may be beautiful, but the true beauty is in the gift giver. While all this seems moral and virtuous, this poem could be taken in the opposite direction. The speaker and the girl are meeting in the middle of the night, outside of her home. This could be seen as being immoral and not virtuous because they were sneaking around without her family’s knowledge.

The final poem in our selection of “Classic of Poetry” is poem number 245, “She Bore the Folk”. This poem seems the most virtuous and moral to me. This poem is about the first mother, Jiang, and her son, Lord Millet. Jiang raised her son, and he was good and virtuous. “Not splitting, not rending, / working no hurt, no harm” (She Bore line 14-15). Lord Millet was so good that he made the high god happy. He kept high morals by not hurting anyone or anything. Lord Millet grew up to farm and work as he was expected to. He never swayed toward evil, staying virtuous. The second to last stanza states;

And how goes this rite we have? –

at times we hull, at times we scoop,

at times we winnow, at times we stomp,

we hear it slosh as we wash it,

we hear it puff as we steam it.

Then we reckon, then we consider,

take Artemisia, offer fat.

We take a ram for the flaying,

then we roast it, then we sear it,

to rouse up the following year. (She Bore line 56-65)

This stanza teaches the readers that things must be done, and maybe they will not always be fun, but you will be rewarded in the end. Lord Millet had to work the farm, he had to take the animals and slay them for food because it was his job, his moral obligation, and since he was virtuous and good he did his job without a complaint. He was then rewarded with starting the new year well.

            The poems teach rhetoric, good diction and good prose, they teach morals and virtue, and they do so in very different ways. Some of the poems may not have the greatest rhetoric, and therefore confuse the reader, but that could just be my opinion. The poem “Huge Rat” is confusing in its rhetoric. The repeated phrase “huge rat” is a metaphor, and I believe the speaker to be female and to be talking about a male who is not respecting her as he should. The problem lies in the fact that the poems are anonymous, so that question will remain unanswered. (Huge)

Work Cited

Puchner, Martin. "Gentle Girl." The Norton Anthology of World Literature. 3rd ed. Vol. 1. New York: W.W. Norton &, 2013. 764. Print.

Puchner, Martin. "Huge Rat." The Norton Anthology of World Literature. 3rd ed. Vol. 1. New York: W.W. Norton &, 2013. 764. Print.

Puchner, Martin. "She Bore the Folk." The Norton Anthology of World Literature. 3rd ed. Vol. 1. New York: W.W. Norton &, 2013. 764. Print.

Somadeva

Female Disguises…why? 5/22/13

            Within the story “The Red Lotus of Chastity” by Somadeva there are two main events that both deal with women disguising themselves. The question then becomes why are the women disguising themselves? The answer is simple, to get what they want accomplished. Let me explain.

            The first act of disguising happens when Devasmita has one of her maids disguise herself to look like Devasmita while the other three maids go to get a drink filled with a powerful narcotic. The women do this because four merchant’s sons have come to try and take Devasmita’s virtue. The male’s actions are not pure and therefore the women have to take care of the situation. One by one the men come to see Devasmita, and one by one they are drugged, removed of their clothing, branded on their forehead and then thrown into a drain.  (Somadeva 1277-1278) Devasmita has to have one of her maids dress up to look like her because she could not risk herself since the men were after her. The women wanted the men to feel like the fools they were for trying to take advantage of Devasmita without her husband.  By branding the men on their forehead they would never be able to forget that their actions were foolish and that women put them in their place.

            The second act of disguising happens out of necessity. Devasmita becomes fearful that her actions may cost her husband his life. So in order to make sure that he does not have to pay for what she has done she must disguise herself and her maids. This time the women must dress up as a man in order to save her husband. The women would probably not have been allowed to board a seafaring vessel without a male escort, so they were forced to pretend to be males in order to achieve what they wanted. Devasmita’s desired goal was to make sure her husband stayed alive, so upon arrival of Cathay, where her husband had traveled to, she told the King she wished to speak to the public. When she was granted her audience she explained that four of her slaves had runaway and she wished to have them back. She was able to identify the four foolish men because of their branded foreheads. The men were then bought from her because they were the sons of a caravan trader and became no problem to her or her husband. (Somadeva 1279)     

            The fact that Devasmita had to disguise herself as a man shows that men and women were not equal. If she had tried to keep her husband safe without disguising herself she would have run into many obstacles, but because she portrayed herself as a man she had no issue getting passage and an audience. Men could do things much easier because they didn’t need to ask permission or have an escort, they could simply be. However, because Devasmita was able to succeed in her actions she proves that women can do anything men can. She can travel, she can speak persuasively, and she can take care of herself.

            The reason why women had to disguise themselves was because society did not believe they were as strong and capable as men, but women knew better. Devasmita disguised her maids and herself in order to do what they wanted, which was take care of business by saving her virtue and her husband.

Work Cited

"Somadeva." The Norton Anthology of World Literature. Ed. Martin Puchner. 3rd ed. Vol. 1. New York: W.W. Norton &, 2013. 1272-279. Print.

Who I Am...

My name is Ashley Dial and I was born in 1989 in Denver, CO. I was born in raised in Lakewood, CO, and I didn't move until I went to college at 18. I moved to Colorado Springs, CO, about an hour and fifteen minutes from home, and I started to attend the University of Colorado at Colorado Springs. I graduated with a BA in English with a minor in History in December of 2010, a semester early. Bored, and afraid of the real world, I stayed at the school and took a poetry graduate course. After that semester I began to attend Pikes Peak Community College and worked on obtaining my Basic American Sign Language Certification. I graduated with this in May of 2012.

Luckily, a professor at the community college had noticed my potential and offered me a job as a Professional Tutor in the writing center on campus. He then recommended me to the Chair of the English Department to be an Adjunct English Instructor. I graciously accepted this job and taught for a year. I fell in love with this job!

Backing tracking a few years, I met my husband in November of 2008 while working together. He and I began to date in May of 2009, we were engaged in June of 2010 and finally married in August of 2012. My husband is a special forces officer in the United States Air Force. He loves his job, and I love him, so now we live in Killen, TX, which I do not love. Due to his job I had to say goodbye to my amazing job, and now I am a substitute teacher for the school district in Killeen. Subbing has reminded me how much I love teaching adults. In order to make teaching college a full time job I need my masters degree, which is why I now attend Tiffin University. The fact that it is online works wonderful with being a military wife.

I will be moving back to Colorado in a few months due to my husband going on his first deployment...I am not excited for him to go. Good news is that I was offered my amazing job back and I accepted!

I am not saying that graduate school will be easy because that would be a lie. But now is the best time for me to get my masters. My husband will be deployed, so the only other thing to worry about is my adorable boxer puppy, Esme. I will be working as an adjunct, so I will not be overloaded with work, and I will be close to family and have a wonderful network of support!

I can't wait for this wonderfully terrifying journey to begin!