Emily Dickinson

Emily Dickinson's life and poetry was filled with questions and even less answers. While people look at her poetry as confessional, she preceded that movement, adding more confusion to her poetry. As I read through her vast array of poems, it became clear to me that her poetry is deceptively simple.
Each of Dickinson's poems is composed of basic words arranged in a way that appears deceptive. Strange groups of these words, as well as the structure of the poem are ways that add to the confusion in deciphering Dickinson's writing. Reading these poems is a bit like translating a foreign language-one must go word by word to interpret what she is trying to say. The definition of each word included may not be the traditional definition, but one which changes how one sees the word and line. This twisted language, as well as structure, can make the poem appear more complicated than it really is.
Despite all this complicated language and structure, Dickinson's poems' deal with subjects that are quite simple. Oftentimes, these poems speak about nature, the individual, and everyday joys and struggles. Dickinson included references to other literary works, as well as notes of the world around her, much as authors do today. As one reads through her writing, connections can be made to observations noted in her work and one's own life, which can make reading the poems easier.
While reading through Emily Dickinson's poems, each appeared to be deceptively simple. Although they might take more than one attempt to read, these poems are constructed out of basic words in strange structure that speak about common topics. While some might argue that her works are simply deceptive, this combination of factors makes me think that her poems are deceptively simple.

Whitman Wednesday

Walt Whitman was a man of craft: he attempted to live the way he wrote. As I read through Whitman's "Song of Myself", I noticed his lack of use of meter or rhyme scheme, but found traditional poetry elements in his works still. In part 5 of his work, I found many of these examples of form and technique at work.
Perhaps the most common scheme found in these strophes is parallelism. Whitman begins many sentences with the same beginning to add emphasis and build up drama. The first instance of this is, "Not words, not music or rhyme I want, not custom or lecture, not even the best." By repeating the word "not", Whitman is able to create a flow from one idea to another while adding emphasis to the fact that none is satisfactory. Another example of parallelism is the line, "And reach'd till you felt my beard, and reach'd till you held my feet." I found it interesting that the subject must reach both high (the beard) and low (feet), and the use of the same beginning for both clauses highlights this juxtaposition. Finally, Whitman proceeds to begin the final seven lines of the strophe with the word "And". This technique creates suspense for the end, as well as shows the complexity of the wisdom that the narrator is finding.
Another literary device Whitman uses is personification. The narrator is addressing his soul throughout this piece, and yet he gives it human qualities. For example, he writes, "Loafe with me on the grass, loose the stop from your throat" and "How you settled your head athwart my hips and gently turn'd over upon me, / And parted the shirt from my bosom-bone, and plunged your tongue to my bare-stript heart, / And reach'd till you felt my beard, and reach'd till you held my feet." By giving the soul these characteristics, Whitman gives the reader more insight into the relationship between the narrator and his soul.
There is a chiasmus in the first strophe, as Whitman writes, "The other I am must not abase itself to you, / And you must not be abased to the other." There are also short bits of alliteration in this work, such as the phrases, "lull I like," "valved voice," and "limitless are leaves". Overall, Whitman uses multiple literary devices in this work.

Frederick Douglass

Frederick Douglass had many issues with the system of slavery that existed in the United States during the 1800's. Perhaps the greatest qualm he had towards slavery was the treatment of human beings by fellow human beings. While reading his work, "Narrative of the Life of Frederick Douglass, An American Slave, Written by Himself," it was apparent that he greatly disapproved with the treatment of slaves.
Right away in the first chapter, Douglass shares stories of slave owners abusing their workers. He writes, "And it is worthy of remark that such slaves invariably suffer greater hardships, and have more to contend with, than others...she [the slaveowner] is never better pleased than when she sees them under the lash." For the slaves, it was their norm to be abused, and this abuse often was a result of the owner's desire to show their power rather than an actual reason for inducing pain.
As Douglass transitions from being a slave on a plantation to a slave in Baltimore, he finds differences in the ways slaves are treated. He remarks,
"I had resided but a short time in Baltimore before I observed a marked difference, in the treatment of slaves, from that which I had witnessed in the country. He is much better fed and clothed, and enjoys privileges altogether unknown to the slave on the plantation. There is a vestige of decency, a sense of shame, that does much to curb and check those outbreaks of atrocious cruelty so commonly enacted upon the plantation."
The slave owners in the North seemed to treat their slaves better out of shame for the treatment of slaves on plantations, which are differences that do not go unnoticed by Frederick Douglass.
As Douglass returns to life on the plantation, he yet again is surrounded by menacing slave owners who punish slaves with cruelty. He recalls, "Mr. Hopkins was even worse than Mr. Weeden. His chief boast was his ability to manage slaves. The peculiar feature of his government was that of whipping slaves in advance of deserving it." These slave owners and their treatments, as well as Douglass' experience in the North created in him a desire to escape before it was too late.  
As Frederick Douglass recalls much of his life in his autobiography, he includes details about slave owners and their treatment of slaves. As his story progresses, the reader is able to see the variety of owners, slaves, and treatments that can be found throughout the United States during the 1800's.  

Lindeman Pond

A weary one trudged through a fine dusting of snow, on their way to this place called Lindeman Pond. It was a blustery, November-ish day, meaning the less time outside, the better. The white flakes falling at random turned the mind to things such as fireplaces, good books, and a cup of hot cocoa, instead of the pond and assignment at hand. Focus, focus, focus. What had been learned about Lindeman pond? Not much. A site for biology courses, rec services activities, and collection for run-off water were this pond's purpose. Pretty lame, thought the trekker. This pond held so much more value, in ways that cannot be measured.
Once at the pond, there was a sense of emptiness. It seemed days could pass, and people would not notice the pond. The small changes each day. Only as the seasons changed, as on this day, would people see the differences in this pond. Many call Luther home, and this includes others than humans. Lindeman Pond is known as a habitat for painted turtles, spring peepers, and bluegill, among other organisms. It provides water to the deer that meander through campus, and a place of rest for the geese passing through in the spring and fall. If the homes for students are kept up, why isn't this home for our natural neighbors?
This pond was clearly visible nearly every day last year to the student. Practice was held in the open space behind the pond, meaning a hike around the pond multiple times a week. Many sunsets were viewed through the lines of the trees, and reflected in the pond. Days, then months passed, and soon the student was on the other side of campus, missing the view over the pond and valley. A simple beauty taken for granted. While perched in one of the Towers, this student oftentimes saw students crafting a plan for getting their Frisbees out of the pond. Lindeman Pond also had value as a hazard on the disc golf course.
Lindeman Pond may not serve an abundant number of purposes on Luther College's campus, but it does provide aesthetic value. On this day, while shivering with teeth chattering, this trekker saw the pond, surrounded by brush and swaying trees, for the unique scene it offers day in and day out.

Inspiration from Emerson

"Each and All" RWE
lines 11-12

While constructing this "motivational poster" based on Emerson text, there were many options for quotes, but there are specific reasons this one was chosen.
This quote came from Emerson's poem, "Each and All." This poem, as well as nearly all of Emerson's writing, attempts to find the roles of an individual and society in the world. Part of what Emerson says in this poem is that we cannot become blind to the beauty and resources that nature has to offer us, and even if one is not near other humans, one is not necessarily alone. Emerson does not promote a life of isolation ever in his texts, so this quote does support his ideas. This image depicts how nature itself is built on the premise of community. There are many pieces that make up what we know as "nature," and they are dependent on the others.
Pulling this quote out from its context means that some of the depth and continuity in meaning is lost. He claims that when we look at individuals, we are not able to see the entirety of it until we see it with others. I find this interesting, considering that often in his work, we find that Emerson pushes us to separate from the society. Most of his texts simplify everything down to being independent and self-reliant. This quote, however, challenges this idea; there is a necessary part of nature that needs community. Community is built upon the fact that each individual is fulfilling their purpose and calling in the community, which may be how Emerson is able to tie this quote in with his text.

Sex and Revolution

Alejo Carpentier captures many ideas and images within revolution, and one of those is sex and power dynamics between whites and slaves. As the book transitions between different stages of the revolution, we see how portions of this idea change throughout the revolution, while others stay the same.
Both before and after the revolution, sex was a way to be sure there would be enough slaves. Ti Noel sleeps with many women, who bear many children. These youth will be raised to serve their masters, not knowing any greater purpose. This only fuels the perception that the slaves are goods, to be bought, used, and sold. Later on, after the revolution, when Ti Noel returns to a "free" Haiti, he encounters this same process. Christophe could care less about his slaves, killing them for mere missteps, because he knows that the women are reproducing for him. The role of these women has been reduced to that of animalistic levels, showing that the power dynamics based on sex are not bound to either the colonists or slaves, but exist within both cultures.
Another aspect of the power dynamics shown through sex within the revolution is the raping of white women by slaves. When the slaves attempt to overthrow their masters and earn their freedom, they take advantage of that which was kept above them before. After scaring Mezy into hiding, Ti Noel specifically finds Mezy's latest mistress and rapes her, attempting to show his power in not only scaring his master, but that he can take what is not his to take. The reader is then brought to the scene where Mezy comes upon his mistress, raped and dead, and the hurt that this causes him. This scene was replicated throughout the island as the slaves worked to gain their freedom. The colonists are unable to protect their women from the slaves, which the slaves used to show their power over the colonists at that moment.
So while there are many other issues raised by the revolution, one cannot skip over the power dynamics illustrated by sex throughout the text. The French colonists and slaves both use sex to show their power over the other, among other means.

Ghosts

provided a reason
we explore.
walking,
wandering,
wondering,
why we got so lucky to live here,
surrounded by
bluffs,
trees,
stalks,
stems,
veins,
of the ghosts we once knew.

full of life,
waiting,
watching,
wishing,
that their days would be noticed.
but now
it appears too late.
a walker,
wandering and wondering,
why they have not come sooner.
shriveled and shrunken,
shared with the world,
what does it take
for us
to see
that around us
which is fleeting
and
free.

Benjamin Franklin

The character of Benjamin Franklin is one that is familiar to nearly everyone in the U.S. He invented many things and was a founding father of the country. Beyond this basic story, not much is told unless one researches him or reads his own writing. Franklin focuses on the sense of self and its interactions with text in many of his texts that we read.
The first example of Benjamin Franklin speaking about his sense of self through text is in "The Way to Wealth." Franklin wrote this letter under a pseudonym, Richard Saunders, and this plays into his sense of self, which he explains in the letter. He writes, "I concluded at length, that the people were the best judges of my merit; for they buy my works; and besides, in my rambles, where I am not personally known, I have frequently heard one or other of my adages repeated with 'as Poor Richard says' at the end on 't; this gave me some of the satisfaction, as it showed not only that my instructions were regarded, but discovered likewise some respect for my authority." No one knows that Poor Richard Saunders is actually Franklin, so he cannot receive credit that way, but receives praise each time he hears someone quote his work.
The other example of Ben Franklin finding sense of self interacting with text is found in "The Autobiography (part one)." Here he writes, "And being then, from reading Shaftesbury and Collins, became a real Doubter in many Points of our Religious Doctrine, I found this Method safest for myself and very embarrassing to those against whom I used it, there I took a Delight in it, practic'd it continually and grew very artful and expert in drawing People even of superior Knowledge into Concessions the Consequences of which they did not foresee, entagling them in Difficulties out of which they could not extricate themselves..." After reading texts about the Socratic method and the characteristics of an enquirer and doubter, Franklin found himself captivated with the possibilities that could arise, quickly learning the method and using it to trip up those around him.

J. Hector St. John De Crevecouer

Whew! With a name like that, you know the man's got something to say.

As I was reading Crevecouer, I was struck by his contrasting views in his first letter, "What is an American." In this piece, he works to show how vastly different Americans are, yet each person is still considered an American. He compares people based on their physical location, ethnicity, and religion. Each of these factors is used to break the overarching title of "American" into specifics that complicate the nation.

Throughout the beginning of this first letter, it appeared that Crevecouer was going to write about how all of these different peoples were coming together to build the nation of America and create a definition of who an American is. He writes, "Some few towns excepted, we are all tillers of the earth, from Nova Scotia to West Florida...We are all animated with the spirit of an industry which is unfettered and unrestrained, because each person works for himself." The naïve view that begins this piece believes that each person who has come to America is there to create a better nation than the one they left, and to do better in terms of personal gain, which appeared similar for many of the inhabitants.

As one reads on through the letter (and other writings), it is quickly established that not all the people in America are there for the reasons Crevecouer thought, and things may not turn out as well as he imagined. He quickly turns to examples that distinguish and segregate the inhabitants, using terms such as "they," contrasted with the "we" used early on. He writes of times were disagreements were had between the people, and how there is no way to define what an American is, due to the many different cultures found in the land. Crevecouer intended to show that Americans are a new and unified people, but instead, displayed the fact that America was a melting pot from the beginning, and how this diversity may lead to issues.

Hawthorne

Nathaniel Hawthorne's view of events was much different than those of Bradford, Morton, and Winthrop. In the case of Merrymount, Hawthorne had a much more positive view of the Maypole than any of the other authors. Although his position against the Puritans may have stemmed from other issues, it is interesting that his perspective is present in stories that will contradict what has been accepted as true.
The words that Hawthorne uses to describe not only the Maypole, but Merrymount as well, are much more positive than any of the other recollections given by authors. He writes, "This venerated emblem was a pine tree, which had preserved the slender grace of youth, while it equaled the loftiest height of the old wood monarchs." He also includes, "'Votaries of the May-Pole,' cried the flower-decked priest, 'merrily, all day long, have the woods echoed to your mirth. But be this your merriest hour, my hearts!'" The way the people of Merrymount conducted themselves was one that appeared chaotic and extreme, but it was their joy seemingly reinforced by nature, and Hawthorne conveys this more clearly than any of the other authors.
Hawthorne also takes a much more negative view of the Puritans, due to personal issues with the group, and this attitude is pervasive in all his writing, including this piece. He writes, "But a band of Puritans, who watched the scene, invisible themselves, compared the masques to those devils and ruined souls, with whom their superstition people the black wilderness." Again, he explains, "Unfortunately, there were men in the new world, of a sterner faith than these May-Pole worshippers. Not far from Merry Mount was a settlement of Puritans, most dismal wretches, who said their prayers before  daylight, and then wrought in the forest or the cornfield, till evening made it prayer time again." It appears that nothing the Puritans believe or do could even appear to be good or right in the eyes of Nathaniel Hawthorne, and this sets his writing apart from the other authors.

Bradford v. Morton

William Bradford and Thomas Morton lived during the same years, both traveled to the New World, and encountered many of the same triumphs and trials while in the New World. You would think these similarities would lead their accounts of their experiences to sound alike. But no. Bradford and Morton share their interpretations of the same events in much different ways, allowing us to see into their motive for writing the piece.
Bradford writes of his experiences with Thomas Morton in a negative and condescending manner, leading the reader to see Morton as a trouble-maker who needs to be sent back to England. Regarding the maypole, Bradford writes, "They also set up a maypole, drinking and dancing about it many days together, inviting the Indian women, for their consorts, dancing and frisking together, like so many fairies, or furies rather, and worse practices." Bradford not only sees the maypole as a problem, but Morton, for suggesting and allowing the maypole to be built. Morton's view on the maypole is different, as he expresses, "And upon May Day they brought the Maypole to the place appointed, with drums, guns, pistols, and other fitting instruments for that purpose, and there erected it with the help of savages that came thither of purpose to see the manner of our revels." He also says, "And this the whole company of the revelers at Ma-re Mount knew to be the true sense and exposition of the riddle that was fixed to the Maypole which the Separatists were at defiance with." For Morton, the maypole is not a bad thing, but a place for celebration, as well as something that was misinterpreted by the Separatists.
So while Bradford and Morton went through many of the same experiences, their interpretations of those situations allow us to see more into their character and beliefs.

The Value of a Human

When the Spaniards arrived in the New World, there were vast amounts of natural resources for them to explore and use. For these newcomers, the indigenous people were not seen as people, but as resources for maximizing the profit from the New World, at the expense of the natives. The movie, “Even the Rain,” displays the same exploitation of natives from the filmmakers as that which they are trying to replicate in their film. The belief that natives are lesser humans, and can be manipulated for one’s own needs and desires, is shared by both Spaniard explorers and the filmmakers in the movie.

De las Casas makes notice of the abuse of the natives in his letters, which share the saddening and gruesome realities of the indigenous once the Spaniards have arrived. The work and gifts that the natives present are not good enough, and often result in punishment or more work. The skills and knowledge of the locals is exploited, depleting the people of their humanity and showing how these natives are seen not as people, but as a natural resource for the newcomers.

In the movie, the Bolivian natives are similar to the natives during the Conquests. Costa desires to make the film with as little money as possible, so he decides to pay the extras only two dollars a day. He views this as enough, and as even more than what they could make on their own. Costa also tries to manipulate Daniel and others with money, believing that whatever they desire is less than their need for money. Throughout much of the movie, Costa sees the natives only as a resource to achieving personal success.

Although quite a large amount of time has passed between the arrival of the Spaniards in the New World and the time period of the movie, their view of indigenous people remains the same: natural resources which can be exploited for one’s own needs and desires. Both Costa and de las Casas struggle with their treatment of human lives as time passes, leaving the audience challenged to think before they act.