
Friday, May 2, 2008
Reading of strangers
Earlier I was looking through an archive of Postsecret, and there was a secret on it that referred to a significant characteristic of literature. Postsecret, by the way, is a project created by Frank Warren where anyone can anonymously mail him handmade postcards that display a secret of theirs, and he posts them on the Postsecret blog and publishes them in books. Here was someone's secret:
I liked this postcard--and the idea of Postsecret in general--because it plays on one of the important elements of literature; it provides us easy access to the insights and stories of strangers. In the book The Message in the Bottle, Walker Percy discusses the way that when an alienated man reads a book about an alienated man, this provides him with the means to move out of his alienation. Literature offers a connection between people who will probably never know each other, but just the knowledge that others are experiencing similar life circumstances provides a certain comfort in them.

Wednesday, April 30, 2008
In the beginning was the Word

since feeling is first
who pays any attention
to the syntax of things
will never wholly kiss you;
wholly to be a fool
while Spring is in the world
my blood approves,
and kisses are a better fate
than wisdom
lady i swear by all flowers. Don't cry
—the best gesture of my brain is less than
your eyelids' flutter which says
we are for each other:then
laugh, leaning back in my arms
for life's not a paragraph
And death i think is no parenthesis
-e. e. cummings
I've been reading the book The Message in the Bottle: How Queer Man is, How Queer Language is, and What One Has to do with the Other by Walker Percy, and

I've thought a lot about this view of language in my philosophy class, and something I read in Augustine's The Trinity seemed to provide me with an element that was missing from Percy's view of language. Augustine creates a beautiful analogy between the way that our word functions and the way that Christ functions:
"Hence, the word which sounds without is a sign of the word that shines within, to which the name of word more properly belongs. For that which is produced by the mouth of the flesh is the sound of the word, and is itself also called the word, because that inner word assumed it in order that it might appear outwardly. For just as our word in some way becomes a bodily sound by assuming that in which it may be manifested to the senses of men, so the Word of God was made flesh by assuming that in which He might also be manifested to the senses of men. And just as our word becomes a sound that is not changed into a sound, so the Word of God indeed becomes flesh, but far be it that it should be changed into flesh. For by assuming it, not by being consumed in it, this word of ours becomes a sound, and that Word becomes flesh." (19)While Augustine's analogy doesn't fulfill Percy's task of understanding the phenomenon of language, it seems impossible to actually understand language in the way that Percy wants to and aspires for. Percy's ideas are extremely interesting to think about, but Augustine's analogy is good enough for me.
Tuesday, April 29, 2008
To live sin fronteras
To survive the Borderlands
you must live sin fronteras
be a crossroads.
I recently r
ead Gloria Anzaldúa's book Borderlands / La Frontera and found that it addresses a lot of the issues that seem prevalent in discussions of authorial identity. The book is an autobiography of sorts. Anzaldúa grew up in Southern Texas along the U.S. and Mexican border, and she distinguishes herself as Chicana, Mexican-American. Due to the physical location of her home, she discusses the idea of a border that separates a first-world country from a third-world country, which leads her to examine her personal cultural placement and the various kinds of borders that form binary oppositions.

In her chapter "La conciencia de la mestiza / Towards a New Consciousness," Anzaldúa discusses that

As a mestiza I have no country, my homeland cast me out; yet all countries are mine because I am every woman's sister or potential lover. (As a lesbian I have no race, my own people disclaim me; but I am all races because there is the queer of me in all races). I am cultureless because, as a feminist, I challenge the collective cultural/religious male-derived beliefs of Indo-Hispanics and Anglos; yet I am cultured because I am participating in the creation of yet another culture, a new story to explain the world and our participation in it, a new value system with images and symbols that connect us to each other and to the planet. Soy un amasamiento, I am an act of kneading, of uniting and joining that not only has produced both a creature of darkness and a creature of light, but also a creature that questions the definitions of light and dark and gives them new meanings." (102-3)This position sheds new light on the way I think about people and texts because in class we've talked about ethnicity, economic status, gender, and religion, all in their own respective categories. But Anzaldúa combines all the various aspects of her identity in order to show that the interplay between the differences provide a person's identity and the hope for "kneading" and uniting.
A unique aspect of the book is that Anzaldúa's writing style echoes her ideas about inhabiting the borderlands. The language switches back and forth between Spanish and English, enabling her to use the words from both languages to more fully express herself. Her writing also transfers between poetry and prose, which prevents her text from fitting neatly within one genre. Also, she weaves her personal history together with the history of her people to demonstrate restrictive mentalities and offer hope for change. Her writing style and her lifestyle seem to exemplify the new mestiza consciousness that she describes.
Because I, a mestiza,
continually walk out of one culture
and into another,
because I am in all cultures at the same time,
alma entre dos mundos, tres, cuatro,
me zumba la cabeza con lo contradictorio.
Estoy norteada por todas las voces que me hablan
simultaneamente.
Friday, April 25, 2008
The need to read

I read an article by Andrew Solomon called "The Closing of the American Book" to investigate the reading issue further (I found that many essays and articles have been written about the growth of a reading crisis in America, and I couldn't help but think of the irony that only readers w

Tuesday, April 22, 2008
Abolishing the English Department
After reading Ngugi's essay "On the Abolition of the English Department," I was interested in

A. That the English Department be abolished;I went to UCU's website to discover that they do have a Department of Language and Literature. The mission states that the department wants students to develop appreciation for "all languages, particularly English and the languages of Uganda, as well as French and other regional languages." I wonder how an educatin can encourage students to appreciate all languages. The primary language used in the educational environment in Uganda is English--and it's considered the official national language of the country--which is something that has stemmed out of colonialism, but it is nevertheless an important part of the culture. Besides that, there are 45 languages spoken in Uganda, and some of the students at Uganda Christian University are acutually from other African countries like Kenya or Tanzania. However, the department offers, "We have access to experts in many of the Ugandan languages, and can organise individual instruction or design courses for groups." This type of approach allows for students to guide their approach to language based on what they desire to learn more fully.
B. That a Department of African Literature and Languages be set up its place.
Within the long mission list of the department, which hits on several poignant points, one of the mission statements that I find most relevant to the discussion of Ngugi is UCU's goal to "promote language and literary study, so as to increase understanding across ethnic and linguistic barriers, and across historical periods." This makes the department something of a cultural studies department. It also includes the goal rooted in the Christian purposes of the college to "provide Christian believers, lay, ordained, missionary and local, with the linguistic means to spread the Gospel of our Lord and Saviour, Jesus Christ, and to communicate effectively in English and other languages." This aligns it with a Christian culture as well as an African and English cultural studies department. This follows Ngug's recommendation that "The primary duty of any literature department is to illuminate the spirit animating a people, to show how it meets new challenges, and to investigate possible areas of development and involvement" (2094).
I also looked at the course listing for the MA in Literature degree at UCU. It includes courses in Ugandan, African, and oral literature, as well as American literature. It seems to include a diverse number of approaches to literature in several cultural and historical contexts, and I wonder if Ngugi had influence on such a course offering. It certainly isn't an "English department." I would suspect that the UCU literature department is not one of the most popular in the university, but it has very specific goals that seem to centralize both African culture and literary tradition with other literary contexts and Christian service.
Monday, April 21, 2008
What literature is within us?



I tend to wonder if classifying literature into groups like "African American literature" or "women's literature" tends to lead to the creation of more stereotypes. When Langston Hughes was writing, he was addressing a particular problem in society: the African American writer didn't seem to have a voice apart from the adopted style of white American culture. And a woman writer such as Virginia Woolf also addressed the societal issues that affected her during her life as a woman writer; women were literally not allowed to be writers. But is it still worth discussing literature within these labels today as society becomes more diverse and moves toward greater equality? While these ideas about race and literature do make points about the way things have been--and the way that some things stilll are--focusing on these issues almost perpetuates them in some way because it forces people to view literature in categories based on the author's identity.
Monday, April 14, 2008
Encountering resistance
During my first Womens' Literature class of this semester, I walked in to see three words written on the board:
Resistance, Revision, Re-imagine
I was already skeptical after receiving the booklist for the class because I had never heard of any of the authors before, but this all-too-neatly alliterated list seemed like too much for me. I wasn't sure how well I would get along with the study of all women writers. Over the course of the semester, I've realized that this course is run in quite different ways from other classes I've taken. Today I figured out why. Professor Corey was talking to us about the essay and/or final project that we have to complete for the class, and she explained that she wants to establish as few restrictions as possible for the assignment because she wants to provide us with every possible opportunity to resist the academic system of organized and strict essays. She talked about the way that an essay can be difficult form for bringing several voices into conversation and condensing ideas into such a formulaic structure. Instead, she encouraged us with examples of a past student who had choreographed a dance as her final project. She also foreshadowed the enjoyable final that we will have that will also resist and revise the traditional academic structure in some way.
Having recently read the works of feminist critics, the idea of resistance started making sense to me. My womens lit class has been rather unorthodox in the way that we read, discuss, and complete assignments, and I realize that it is created in such a way that allows us the freedom to enjoy texts in ways that we cannot in other classes. And it assigns texts to read that no other classes would. If I'm receiving such a good chance to study and engage with womens' literature, does it perpetuate the separate nature of womens' writing by placing it in its own distinct class that functions through different academic teaching styles than other more traditional classes?
Resistance, Revision, Re-imagine
I was already skeptical after receiving the booklist for the class because I had never heard of any of the authors before, but this all-too-neatly alliterated list seemed like too much for me. I wasn't sure how well I would get along with the study of all women writers. Over the course of the semester, I've realized that this course is run in quite different ways from other classes I've taken. Today I figured out why. Professor Corey was talking to us about the essay and/or final project that we have to complete for the class, and she explained that she wants to establish as few restrictions as possible for the assignment because she wants to provide us with every possible opportunity to resist the academic system of organized and strict essays. She talked about the way that an essay can be difficult form for bringing several voices into conversation and condensing ideas into such a formulaic structure. Instead, she encouraged us with examples of a past student who had choreographed a dance as her final project. She also foreshadowed the enjoyable final that we will have that will also resist and revise the traditional academic structure in some way.
Having recently read the works of feminist critics, the idea of resistance started making sense to me. My womens lit class has been rather unorthodox in the way that we read, discuss, and complete assignments, and I realize that it is created in such a way that allows us the freedom to enjoy texts in ways that we cannot in other classes. And it assigns texts to read that no other classes would. If I'm receiving such a good chance to study and engage with womens' literature, does it perpetuate the separate nature of womens' writing by placing it in its own distinct class that functions through different academic teaching styles than other more traditional classes?
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