The blogger can relate to resemblance to the Moples. The perfectionism of the Bonobolopos.
My Master Bonobolopos implored me to visit the dry desert nests–from the little I understood with his body language– in order for me to observe the nature of the Moples for I did not see the resemblance to humans. Of course I could not pass up that opportunity for I as a blogger had the biggest opportunity of a lifetime to create a story that had never been written about outside my own universe. That is until I return back to my wifi connection. Moples lived in really disgusting desert conditions with dry heats and freezing temperature. They attacked each other, they seem to be like the way snowflakes live. Their screeches were daunting but they most of all they were shamed for being so wrinkly naked. They seem to divide each other, but my question was ‘for what if they all seem to hate each other equally.’ That made me think their form of communication was sort of similar, the screeches they made as they came out of their caves and began to interact with, it was somewhat comical to watch each other fight over unnecessary situations.
Upon my return from the Moples nesting grounds, I was able to convince my master Bonobolopo to have an interview on the daily lives of their culture. Unlike the Moples, my masters Bonobolopo body language came really easy and natural to learn. I had never noticed that each interaction was more personal and rarely was there any need for more than two people to communicate with each other. Although the body language was a bit slower, it was more efficient because a response would answer more than what was originally asked for with great ease. It was more difficult to translate the reason I was doing the interview, and what purpose it had for our human culture. The language has a more calm nature and the technology that they did have only served to warn each other of dangers and to help each other navigate through dangers instead of exasperate each other on the different views they had. This calm nature in their culture reflected in their interactions Whatever disagreement one had with the other person was gone before they would finish their thoughts because there was no noise disruption in the bonobolopo’s conversations from fear of looking like the Moples.
My first question for my Master Bonobolopo was why they did not try to conversate with speech. Which to my surprise, his reply was really simple ‘we do not use speech because communication is distorted in that form, such as the Moples schreech seem to get in the way of their comfort and create boundaries of oposition.’ For my master was correct, I had so much difficulty trying to find the correct sounds in my head to translate this much onto my word doc, even emojis were useless. He continued by explaining that they had studied the Moples and their discovery showed that they tend to prefer certain sounds and divided each other’s communities despite each of them despising each other anyways. He called speech a deformity in which any other creature used was would be doomed to destroy themselves.
He continue not noticing that he had answered several of other questions I had in mind. Like my second question, ‘why do you all not wear any clothing?’ to which his previous explanation manage to be answered. His reply went as so, ‘we don’t wear “clothing” which he referred to as fur, do to the fact that they had no word for clothing. His reasoning was because nature had already provided them with natural fur that covered every aspect of their body. Which he argued that if nature did not provide a group of species with the right equipment, then that society was meant to be chaotic and not peaceful. But I would disagree, if you primates want to place yourself in a pedestal of perfectionism that’s okay, but don’t tell me that your ways and your simple language is better than our most advanced form of communication because we have better form of living for everyone. This is Tomy’s Explorations and Those are my final notions.
The short excerpt above depicts a sort of imitation adaptation of Jonathan Swift’s Gulliver’s Travels. In particular, part 4, chapter 8 of Gulliver’s travel to the land of the Yahoo!’s and the Houyhnhnm’s. As Gulliver’s Travels is already a satire Tomy’s Exploration imitates but also satirizes the way in which the story undergoes. The most obvious way in which it is imitated is the way in which takes a person from the human society and places them in the middle of two opposing society that range from chaos to perfectionism.
Taking ideas from what seem to be a combination of naked mole rats as a comparison to create the “Moples” these semi representatives of the humans from the Bonobolopo’s point of view, but not from the Tomy’s perspective. Bonobolopo’s seem to be a society of bonobos society perspective but in terms of more domesticity, ethical, and polite. Although they are not too perfect themselves, the societies they live in are exemplified by the Tomy and her Master Bonobolopo. Tomy, changes their mind about the similarities the Moples and human have not once but twice this creates a satirical form. Because it mocks the way that no one will be willingly change their ways unless they stay in that society for a long period of time, and when Tomy rants about her blog towards the end that it is all okay but once she shifts her audience thanks to the internet that she will be returning to she shifts her focus of the social norms of the world she came to, because she knows she is guaranteed that return home.
It is no doubt that after the political movement created by the Irish and their declaration of emancipation from the English; the use of the harp became synonymous to the Irish; as they used it as a metaphor for sorrow, peace, and freedom. As heard in class the classical piece of the harp we can hear a sorrowful tone to the piece intertwined with the sounds of hope. Derozio’s borrows this symbolism from the Irish, and it makes sense since both India and Ireland are both oppressed in one way or another by the English; mostly by their regime of societal norms of language, knowledge, and religion. In the very first line of Derozio’s The Harp of India, creates a sorrowful imagery of a Harp, “why hang’st thou lonely on yon withered bough?” As if referring not only to the harp itself but to a nation that is fighting this oppression, the Irish nation. This is a cry for help for unity for the same desire of emancipation as a nation.
Derozio also refer to the way in which he recognizes the fact that Ireland can not beat the oppressive English government “silence hath bound thee with her fatal chain” despite having this offer of unity all in the proposition that the Ireland has attempted with so many cries as referring to the poems such as Sydney Owen refer to Erin the name of the mispronounced country name as a metaphor. That is why there are so many references to the female gender personality of countries. And this is what people in any country always referred to their native lands a female because that is where they were born. Derozio refers to Owens Erin reference in this poetry, that his country is to under the same attack as the Irish lands have been getting prior to England. Derozio is expanding on the Harps symbolism as well as changing the meaning by saying “hey, we have a common opposing threat to our mother countries, I’ll borrow your work to represent my land and show how we can reverse this devastation through the symbol of music.” But this also complicates the meaning of the Harp, because as there are more replicas of the symbol, it sort of loses its meaning and thus why we get the symbol of the harp came to be in the Guinness beer bottle.
I chose South Los Angeles as the city subject to write my poem on, I chose specifically the neighborhood South Park (not to be confused with the TV series), where I grew up most of my life. The population in that area is divided of mostly minority class such as Latinos and African Americans. But there is a huge division created by the class. The neighborhood has a park that is named Southpark which I refer to in my poem, which is seen as an escape way for both troubled kids as well as trouble adults and it has been stagnated in this cycle that the poverty is seen as normal. Not so far from this neighborhood is the private University of Southern California (USC), where their environment is in a bubble, away from the true nature of the neighborhood of South Los Angeles. If only there were more interactions with the neighboring communities they could bridge a better community and dismantle the class race. So In order to express this idea I tried to imitate Wordsworth’s “London, 1802” sonnet form that can look back at how race and possibly even class wars can lead to something like the Rodney King Riot that occurred in the year 1992.
South Park, A South Los Angeles neighborhood landmark.
Filled with Childhood laughter,
But fade away in the dark after.
Homeless and drunks conquer those nights
While in the day… they are still in sight.
What else is there to say?
Well, money’s in the way.
Not all races are considered pedestrians.
Private knowledge is there as an offer
But only at a price.
Lines are drawn for pedestrians to suffer
Still, 1% want minorities to be nice.
Still, they are told the be tougher.
In We are Seven the narrator is caught in a paradoxical conversation with a little girl; what appeared to be about death. This dilemma begins when the narrator reiterates the little girl’s words “You say that two at Conway dwell,/ And two are gone to sea,/ Yet you are seven; I pray you tell/ Sweet Maid how this may be?” (ll. 25-9). Only to get an irritating response “‘Seven girls and boys are we;/ Two of us in the church-yard lie,/ beneath the church-yard tree’” as if proposing a riddle like a sphinx proposed to Oedipus (31-2). Except, the narrator does not know the little girl’s reason for believing that they are still seven even despite all his attempt to explain that they are not seven anymore if her siblings are dead. This paradox seem to be carried even beyond the narrators and the little girl’s conversation when we ask ourselves: who is Brother Jim?
Jim is only mentioned once in the poem; and that is at the beginning when the narrator begins to speak “ A simple child, dear brother Jim” as if writing a letter in a sort of distorted, backward way. It seems that this poem takes place in the narrator’s mind. A paradoxical moment that he seem to always come back to only in thought in a place that also brings back those memories. That is why I propose, that Caspar’s 1809 painting The Monk by the Sea fits the actual description of the poem. In the painting the sky an overwhelming sky scenery of the sky which seems to be in the midst of twilight. Then is split in the middle horizontally with a “black sea” followed by a monk in the center left hand side of the painting, overlooking the open sea and sky. This eerie representation depicts the way in which the poem opens up, in thought and conversation with another person, except, there is no response, only in his thoughts he can hear the replies from the little girl that would not budge from admiting in words, that her siblings had passed away.
The poem of the monk depict similar themes of self reflection. Yet, we are still in thought, about who in the world is Jim. In the context of the poem, the narrator refers to Jim as a “brother.” This also adds another parallel theme about family. Nonetheless, Death is the biggest topic that connects all of the themes especially the topic about family and self reflection. Could the narrator be experiencing a reflection about how he treated his family and reflecting on how different and innocent the little girl viewed her own siblings despite them being deadthough it seems that she does not seem to be delusional about death because she describes how both her siblings died “the first that died was little Jane” (l 49). In the end the poem as a whole offers the perspective that the narrator too has lost his brother and is reflecting on the paradoxical thinking the girl had in his recollection of a memory perhaps, and perhaps through this reference of memory he may reach some sort of spiritual enlightenment to reconnect with his Brother Jim like the little girl so seemingly easy she made it seem. Leaving the speaker in a frustrated and may I say, skeptical state of mind
“‘But they are dead; those two are dead!
Their spirits are in heaven!’
‘Twas throwing words away; for still
The little Maid would have he’r will,
And said, ‘Nay, we are seven!”
The rhythmic beat that Iron Maiden provides for Samuel Taylor Coleridge’s poem “The Rime of the Ancient Mariner” with Electric guitars, bass, and drum kits make it like a form of Romantic poetry. This is because music, is something that is mostly associated with inspiration, and just like Romanticism, it shares the similar effects of transcendence. Although, one can’t say the same thing for the types of lyrics that Iron Maiden uses. Unlike Iron Maiden, Taylor Coleridge’s poem uses very archaic words, sometimes hard to understand what is truly going on in the story. In contrast, because Iron maiden does not use the archaic words and “The Rime of the Ancient Mariner” does; it can be considered to be a modern day Romantic poem, for the same definition we learned in class about Romanticism, and the poems target “low class” audience; Iron Maiden uses words that are use on the daily, paraphrasing the poem through music.
Despite the fact that Iron Maiden paraphrase the entire poem, instead of singing it all word for word, they also use stanzas that are present in the poem such in the case when they are stranded in the ocean with shortage of supplies “Water, water, every where,/ An all the boards did shrink;/ Water, water every where, Nor any drop to drink” (ll 46-49). In both versions of the story, water is mentioned, a representation of nature as a whole possibly. This is because one: nature words relate back to the idea of Romanticism; and two: because nature can be understood the same even in two different time periods, it is the source of life. Iron Maiden, truly captures the essence of Romanticism not because they shift the story to the point that people are able to understand in an unarchaic language, but stays true to the part that the poem embodies the elements of Romanticism, nature.
The fact that the poetic devices seen in the poem are repetition and rhyme emphasizes a lyrical and much a like a melody constructed by words that create the same or similar sounds can be referred back to the way in which Iron Maiden adds a melodic sound that matches the gothic theme in the poem. The poem itself, encourages the form of music even with its poetic style that is present in nature “Sometimes a dropping from the sky/ I heard the sky-lark sing.” This constant use of birds keeps returning throughout the poem as spirits. The spirits is only represented by animals, but the communication of spirits and nature is only represented by sound animals make “And now ‘twas like all instruments;/ Now like a lonely flute;/ And now it is an angel’s song,/ That makes the heavens be mute” (ll 348-355). This part may represent the idea that Iron Maiden enjoy the art of music and embrace it as a way to transcend to a spiritual level without committing a crime against nature, the Mariner had to learn it the hard way that nature is possible to make music; therefore, as people are also a part of nature is possible to create music as well. Based on the Mariners experience in the ship, it is a tale of gratitude to nature that helps as a spirit to aid but it also takes on revenge if it is ever disturb.
There is much going on in the first picture. There are three visible Quakers, that act as politicians, leaders of a movement to abolish slavery. Although all three seem to depict a sense of anti-slavery; the note on the Quaker on the far left-hand side, who is the only one facing away from the viewer of the political cartoon as a form of symbolism, a spectacle that truly depicts the nature of the political cartoon. While the right hand Quaker presents a narrow view (represented by the telescope) the treatment of the slaves daily life, is an actual representation of the treatment of the “negro slaves” while the cartoon satirizes that the slaves on the far right side, are actually happier than the Quaker represents to the citizens/ followers. There are several other representations of satirizing the Quakers movement as an anti-slavery, but this political cartoon is pro-slavery, this is because the there is so much chaos in one picture with multiple and overwhelming protests, which seems to me, is being made fun off with the simple fact that the Quaker who is on the left side facing the away from the viewer has a sign that says “Invoice from E.I. sugar.” This simple phrase represents the whole cartoon as a whole because it contradicts all other cause, especially the large sign he holds, which does support slavery to produce sugar.
Much like the Robert Cruikshank, The Interesting Narrative of the Life of Olaudah Equiano, Equiano too faces with deceit. In volume II chapter VIII travels between island he calls New Providence. On the first Bahama island; or “keys,” they come across with “very large birds, called flamingos” which were new species to them. The captain that he traveled with attempted several times to fool Equiano and the other slaves that were there with them, “our captain swore they were cannibals. This created a great panic among us, and we held a consultation how to act” (145). This is already proof that he is aware of the deception that goes around with the society standard in treating not only slaves but the free black man like Equiano. But this is one of the least extreme examples, later on in this chapter, two white men, try to steal off Equiano and he claims that he knows their deception process “I told them to be still and keep off; for I had seen those kind of tricks played upon other free blacks, and they must not think to serve me so” (152).
All in all, Equiano takes the time to reflect this experience and possibly make a connection with the popular satire novel from Jonathan Swift’s Gulliver’s Travels. He sort of matches this experience to how works like Gulliver’s travels satirizes works to persuade people for political purpose to push forward an agenda. Although this passage chapter seems to make no sense too much on the political structure of pro or anti-abolition, it does serve the purpose to shed light propaganda from false politicians claiming to be anti-slavery like Robert Cruikshank political cartoon that is misleading to the people that strongly believe that abolition should be taken into action.
In Phebe Gibbes Hartly House, Calcutta we encounter the repetition of great English writers that influence the transition of the English language in their own time; they are presented by Sophia who is herself presented at a transition point in her life; entering adulthood at age 16. While at the same time explores far outside the horizon of her English cultural world. She sets foot in a forbidden world, being a part of a family that owned the East India company; she was able to travel outside of England. Letter XXVI, Sophia begins to complain to Arabella about religion “ashamed of the manners of modern Christianity… I am become a convert to the Gentoo faith” (190-1). This seems all in attempt to persuade Arabella that she is in fact learning something about the Indian people, such as their religion and how they seem to be more humble than those that are in the Christian believe. Although she is somewhat of a hypocrite, and ignorantly uses the word Gentoo, which is somewhat of a slang at this time period. But does a sudden shift in a talk about going to a theater and expressing the fact that she wished to be back in England.
English is a powerful tool, in one instance it seems that Sophia attacks the Christian faith but as soon as politics kick in (which was seem to be influenced by the theater as talked about in lecture) she reverted back to her state of national pride which proofs to be stronger than her religious beliefs “politics again!…in a country where so large a number of its inhabitants dare to deny her soul… o how I at this moment wish my self in England!” (195). Because it seems that the Indian people don’t seem to appreciate the or enjoy the theater the way she does.
In letter XXVII, Sofia continues to express how privileged she is to be attending the theater and vainly say’s it “will be honoured with [her] presence” (195). She holds herself in a high pedalstone This alone is She continues to add that the theater and how the whole event will be present with European culture, exhausting the English culture after the admiration parade she threw for the Indian religious beliefs.
Sophia is blinded by the England culture of the English language, that just like she holds herself high, she holds the English language at a high standard vaguely references John Milton’s Paradise Lost “Not of themselves the gay beauties can please/ We only can taste, when the heart is at ease” (196). It is ironic that Sophia uses the works of John Milton who was an elitist and promoting the English language to be sacred, not only to knowledge but to religion. Sophia is blinded by her arrogance to be right on both sides of the cultural spectrums baffles the reader but also makes her comical yet in a paradoxical way, sophisticated as she proofs to have knowledge of the greats writer John Milton, who made his own contribution to the English language. In this letter she is showing her true colors. Although she wants to show sympathy for the people of India and their culture, she is taken a bite out of the apple of sin.
From what I understand, not much has changed from Samuel Johnson to Macaulay and the status of the English language. Johnson and Macaulay still hold English as this imperialist language that should rule over other cultures, other “savages.” As we already know, Samuel Johnson’s goal was to create records of the English vocabulary, STANDARDIZING it; before this, the English language was influenced by other languages; Jutes, Anglo, and Saxons, being the origin of this complex language, following many other languages as talked about in this week’s blog post from my fellow classmates. Whatever Johnson’s intentions with standardizing English, it opened up new opportunities to record the ever evolutionizing language, yet it also created limits, that could be manipulated by people in power such as Macaulay that prevented English from expansion. Macaulay argued against the government “which have hitherto been spent in encouraging the study of Arabic and Sanscrit” which he disagrees and calls it useless, calling it “downright spoliation” (Macaulay 5). I would disagree with Macaulay and say that learning from other languages such as Arabic and Sanscrit would not ruin or destroy the English language, but it would be able to learn other perspectives such as in the sciences, language offers perspectives, if we look back to the Royal Society, their society was built off the Greek and Roman perspectives they did not hinder the language, but was able to expand the studies in other fields such as science. What is spoliation though is the fact that people would be comfortable with a stagnant language, because of the lack of courage to learn other languages for pride on being THE most powerful language.
This offers the perspective that English could be and in fact is the bridging tool to connecting to others cultures and beliefs. Yet, it is being time and time delayed by these elites and/or imperialist beliefs that linger in politicians such as Macaulay. Today in the twenty first century, many people recognize that English is a powerful language and it has been because it has taken from other cultures, other tongues. But it has taken and not really reciprocated and the proof is in media and entertainment, such as music. There are artist, groups or bands for example that are Spanish, Japanese, or Korean etc, and use the English language to write lyrics; but you’ll rarely see a pop song that that includes lyrics of other languages. Why is that? English, you got some more learning to do…
Let’s skip over to the last part of Gulliver’s last travel to the Houyhnhnms island. In part four, chapter twelve of Gulliver’s Travels, before Gulliver returns to England; he clearly expresses, that he is pretty upset to be leaving the Houyhnhnms island; he expresses resentment to the fact that he has to go back to “the sight of human creatures” (380). After spending time with the Houyhnhnms, his perception of humans changes drastically solely on his interactions and observations of the Houyhnhnms lifestyle. This passage reflects and interesting irony within our perspective and definition of “creatures.” It is challenged as Gulliver explores and studies the Yahoos and Houyhnhnms way of living. More importantly, he studies in depth the Houyhnhnm society and even lives with them for a few years before some of the Houyhnhnms begin to grow weary of his presence, as Gulliver’s appearance resemblance to that of the Yahoos. What is interesting is that Gulliver, begins to fit into this category of the creature because he stands out from this society that is very different but very intelligent; who live in perfect harmony unlike the humans and the Yahoos. Gulliver, upon landing on this strange island undergoes a transition that begins to define his etiquette, the more we delve into the story the more we see a sort of what I like to call a switch swap-pity position; Gulliver is less humane than the Houyhnhnms because of his cultural background, his social etiquette is less humane than those of the Houyhnhnms; and we know this because we see how they both teach and learn about each other’s social standards. This is where we begin to notice the switch swap-pity occur when Gulliver realize how great their society is structured and begins to adapt to a system that was not even created by humans but by people would consider “creatures.” We see the dehumanization of Gulliver through this adventure; Swift goes as far to dehumanize Gulliver by having a Houyhnhnm “master” and having him kiss the master Houyhnhnm hoof “I was going to prostrate myself to kiss his hoof, he did me the honour to raise it gently to my mouth” (362). Therefore, Swift’s Gulliver’s Travels does suggest that humankind would be happier if it could think and behave the way the Houyhnhnms do because even Gulliver can not stand the thought of leaving this society; where he roams happily in their society but is rejected and feared for being different.
What Mary Rowlandson writing was unethical despite the fact that some may feel sympathetic towards her. Although Mary’s grief may have led her to such extreme actions, which she believed to be justifiable under the eyes of GOD, her addition to the history of intolerance to others and this genocide were not ok. Although the tragedy she suffered in which she lost her children due to an act of violence from the native Americans who killed her children while in her arms is sad, it can, later on, be seen as how this moment in her life became a scapegoat for her actions. Upon hearing this sad story of her children dying before her, Rowlandson becomes an image of distraught and anguish that cries out for sympathy and here is also where we begin to see justification of her acts due to sympathy towards a woman (who was clearly a part of a movement to establish colonies in the name of Christianity) that looked emotionally and mentally abused. However despite looking like a fragile woman whose only intentions was to help the Native Americans let go of such gruesome lifestyles and actions by showing them the way of God, some claim despite the tragedy that occurred, it is not justifiable to sympathize with this women and the loss of her children due to the fact extreme acts of violence and her true underlying intentions.
As one sympathizes with her it is important to also keep in mind the white colonialist/ imperialist voice that asked for the voice of her people but not; where was the voice of the native Americans in all of this? Did the women in the Indians side not lose children due to the wars as well? But the fact of the matter is that women did have political influence caused by sympathy that reflected from one of the most “weakest” members of their society as well as the use of religion. Religion, Christianity is the key factor, to the type of power and influence it can have no matter what gender one may be. For instance, Thomas invites the comparison of both Anne Hutchinson and Winthrop’s feud: “Remaining confident with the belief that God remained within her, she countered Winthrop’s accusations intelligently over days of trial, but she would cement her fate as her character showed eminently whilst addressing the court in an impassioned outcry, ‘You have no power over my body, neither can you do me any harm…Therefore take heed how you proceed against me—for I know that for this you go about to do to me, God will ruin you and your posterity and this whole state.’” Anne Hutchinson was able to argue with Winthrop over religious beliefs by using religion against him thus proving that in a free and development an integration between the natives and the colonist, the woman also had a saying in the movement.
Mary is not so different, her works became propaganda to millions of puritans/or colonist to justify the murdering of people do to Indian retaliation.
Sure women did not have authority the same way man did, but they were really influential through writing,(as we can see with the case of Hutchinson v. Winthrop) because writing erases gender; that is if people do not view the name of the woman on a piece of literature; or if the woman writer uses a fake name to publish her stuff, as it was done around these times; or more unethically, the man in charge, allow for works like Mary to be spread around to gain “sympathy” and be justifiable of their actions to their own people, without even considering the fact that there is another side of the story, resulting in the justification to wipe the Native Americans which I theorize, might have been the beginning of the separation between the colonist, politically and ethically. Thus, fast-forwarding to the present, the creation of both political parties: Republicans and Democrats. In short, although Mary Rowlandson may not have written her piece as a means of political involvement, it seems that maybe it was politically manipulated and pushed the religious ideas to back up the colonist view of the native Americans to be nothing but cruel people and savages.