This is Water- David Foster Wallace

Prompt: In what ways could Wallace’s theory about education be applicable to the writing of Alice Munro? Justify your conclusion.

            In the commencement speech, This is Water (2009), Wallace examines the pivotal impact of education in our daily lives. Specifically, Wallace expresses that true freedom acquired through the means of education is the ability to be conscious, sympathetic, and adjusted.

Throughout his commencement speech, Wallace discusses various topics such as “the difficulty of empathy” and “the essential lonesomeness of adult life.” The liberal-art system teaches students how to think, and essentially how to escape our “hard-wired default-setting lens of self.” He suggests that being conscious of what we choose to pay attention to, changes the way we establish meaning from experience in our daily lives. Wallace encourages the reader to consider that while we are confronted with negative experiences, we always have a choice. When one has mastered how to think and be aware, one knows they have other options. The trick, however, is to continue this “capital-T Truth” in our daily consciousness. Wallace states that real freedom is “being able to truly care about other people and to sacrifice for them, over and over, in myriad petty little unsexy ways, every day… The alternative is unconsciousness, the default-setting, the “rat race”—the constant gnawing sense of having had and lost some infinite thing.”

To illustrate this theory to the reader, he exemplifies this conscious awareness in a daily situation—one which is yet to be discovered by the graduating seniors of Kenyon College—; the definition of “day in, day out.” The daily boredom, routine and petty frustration an average working adult experiences after a tiring day at work while shopping in an overly crowded grocery store showcases the importance of the work of choosing. If one doesn’t make a conscious decision about what to pay attention to, one is going to feel miserable every time when going grocery shopping due to the hours of queuing at the checkout desk, and other people who are in your way. Contrarily, when one has the power to choose a different approach one may experience a meaningful, sacred unity of things. By controlling how we translate meaning from experience through consciousness, which education stimulates students to do, we will “die a thousand death” during our lifetime. 

This introduces the ability to develop social perception, empathy and most importantly, emotional intelligence through literature. In the New York Times article For Better Social Skills, Scientists Recommend a Little Chekhov, Belluck suggests that literary fiction allows for better social skills due to the exposure of imagination which motivates readers to connect with a character’s sensitive and complex personality. Stemming from Wallace’s theory, this can, therefore, be applied to Alice Munro’s literary fiction such as her short stories Boys and Girls, Royal Beatings, Moons of Jupiter, Family Furnishings and Runaway. In my opinion, I believe that the power of literature is that readers are able to experience or emotionally connect to different characters, conflicts, times and situations which transcend their own context. When doing so, readers are equipped with a new and more aware insight to reinvent themselves and reflect on their role in shared humanity. This is evident in Munro’s literary work, as the reader is taken into the mind of the characters which confront deep-rooted traditions. In a prose style, the readers experience the world of human complexities which allow us to understand our similarities and differences in society. This social awareness is what constructs our consciousness and empathy, both in education and literary fiction. As Anne Lamott stated: “Writing and reading decrease our sense of isolation. They deepen and widen and expand our sense of life: they feed the soul.”

Language and Technology: 'To Google'

In today’s society, the expression 'to google' has gained a universal understanding through the development of the internet. Furthermore, since the 1990s the breakthrough of the internet in our daily lives has marked the development of internet slang. This slang includes letter homophones (such as LOL and BTW), punctuation and symbols (such as capitalized letters, strings such as ?!?!?!!??) and onomatopoeic spellings (such as “hahahaha” or “jajajaja” in Spanish). This slang has allowed us to put our ideas together and cooperate with ease in the virtual worlds of computers. However, is the web evolving language too quickly? Moreover, is everyone able to follow?

This question was brought to my attention during my visit to San Francisco, CA. More specifically,

 when my family and I were visiting the corporate campus of Google in Silicon Valley. During this visit, my sister and I were approached by two Google Research Developers, who invited us to review one of their new prototypes. As excited as we were, they guided us to the ‘Google Accessibility Center.' In this center, there are different labs in which they interview a diverse audience to gain knowledge about the strengths and weaknesses of a developing product. As the product is part of Google’s property, I had to sign a confidentiality agreement so I am not allowed to discuss the concept and ideas of the product itself. However, I can say that the overall experience intrigued and questioned my knowledge on the importance and intertwined relationship between technology and the effect of even the smallest details in communication through both language and visuals in the 21^st century.

During this reflection, I stumbled upon a BBC article called “How the internet is changing language” by Zoe Kleinman. In this article, honorary professor of linguistics at the University of Bangor, David Crystal, stated that “Language itself changes slowly, but the internet has speeded up the process of those changes, so you notice them more quickly… It is like any badge of ability, online you show how brilliant you are by manipulating the language of the internet.” Users of the web have therefore created different slangs of languages, such as super slang, leetspeak, and most commonly text speak. The introduction of these new words in a language is always opposed by some individuals. However, some critics argue that it simply follows the characteristics of typical slang. Professor Crystal, for example, stated that it is too early to fully evaluate the impact of technology on language as the phenomenon is only around 20-30 years old. In my opinion, I believe that language is evolutionary, and that it will be inevitable to attempt preventing this phenomenon from happening. While technology is speeding up this process, we must acknowledge that it allows for a greater understanding and further communication amongst a community. Whether the language used is inherent or intentional, language develops a person’s theory of mind. Moreover, while technology may evolve language at a faster rate than before, it is crucial to remind ourselves that language allows us to further define our stable and dynamic identity shaped by communication and culture. Through this experience, I have realized that our language is advancing in directions in which we become more reliant on visuals, symbols, and graphics. I found it fascinating to realize that even the smallest detail of an image or symbol on our screen can change our interpretation of a visual. Therefore, I firmly believe that while language may be rapidly changing through technology for good or for worse, we are steadily advancing into an era in which new communication systems are developed. This will not only allow all members of society, including individuals with vision, auditory or motoric impairment, to be able to communicate as a whole, but also allow language barriers to be broken. 

The Bilingual Battle

“The limits of my language mean the limits of my world.”– Ludwig Wittgenstein

I've stayed in Utrecht for approximately two weeks now, and during this time I have come to question the different aspects of being bilingual. Utrecht is a central village in the Netherlands that is known for its beautiful canals, Christian monuments, and terrace culture. Contrarily to speaking English almost all year, I now spend my school time studying a physics course in my mother tongue Dutch. As a Belgian, I speak 'Flemish Dutch,' and while my dialect may have faded over the years, the difference between Flemish and Dutch accents is –at least to my ears— still quite different. The Flemish dialect differs from the Dutch spoken in the Netherlands, in regards to pronunciation, intonation, lexicon, and vocabulary (as Flemish includes loanwords from French and English). You can compare these existing differences with other languages such as French (France, Canada or Switzerland) or English (United Kingdom, Australia, Canada, USA, South Africa, New Zealand, etc.). While the differences may cause miscommunication between individuals, they're not sufficient to constitute as an individual language. To set things in perspective, I have studied the past six academic years in English and only spoke Dutch when talking to friends and family. As a result, I’ve struggled to fully comprehend concepts, terminology and key terms in Dutch in these first weeks in Utrecht.  So while Dutch is my mother tongue, is it really my dominant language? It's a question that many bilinguals may face, and a question that has really stood out to me now that I am learning in Dutch. 

I guess that as a bilingual (and even expat), one of the problems we face is fully maintaining a connection with our culture and most importantly our language. I personally have more confidence to communicate my ideas in English, specifically intellectual topics and concepts. However, at the same time, I feel more comfortable expressing my emotions in Dutch. Either way, I spend different amounts of time speaking each language, which causes the problem that I don't fully achieve the linguistic capability that a monolingual may occupy. From my experience, I believe that being a bilingual brings this baggage of constant-changing abilities when adapting to a new culture, society, or situation. I was always aware of this ability when traveling back to Belgium during summer, but I never truly realized that it also affects your ability to express yourself in different dialects. Being in the Netherlands and learning a course in my mother tongue will help me regain vocabulary that I may have lost over the years of being an expat, and perhaps strengthen my cultural appreciation and relationship with my roots. While it won’t be easy, I look forward to being able to find a balance in my abilities to express myself intellectually and emotionally both in Dutch and English. In an age of borderless communication and global travel, bilingualism fuels my brain’s ability to frame my thoughts and define how I understand and perceive the world. While it may cause struggles at times, I firmly believe that it is these language barriers that motivate us to fully reconnect with our own, or perhaps another culture.

And as the Dutch say: Doei! 

TFA Religion Thesis Statement and Outline

Prompt: The personal history of an author can have a significant influence on the way meaning is his/her writing. Comment on specific instances of such influence in Things Fall Apart.

Thesis: In the novel, Things Fall Apart, Chinua Achebe’s personal and religious subjectivity towards the cultural conflict of Igbo society causes him to represent his critical reflection on Nigeria’s past through secondary foil characters which balance duality and selective representations of Igbo values such as religion and culture. This ultimately develops Achebe’s purpose of reconnecting with his clan in the absence of inherited identity.

Topic sentence 1:  Furthermore, Achebe’s use of secondary foil characters such as Mr. Brown and Rev. Smith allude to the dual mentality of the Igbo society, insinuating his personal connection with the cultural values of both societies.

Topic sentence 2: Furthermore, Achebe’s psychological dilemma stands parallel with his mission to construct his reconnection with the Igbo clan by isolating specific aspects of religion and culture in Igbo society.

Topic sentence 3: Henceforth, his psychological dilemma further illuminates his mission of his novel Things Fall Apart in which Achebe aims to project the dual story of African colonization to other Anglo-Africans. 

TFA Gender Thesis Statement and Outline

Prompt: With reference to Things Fall Apart, discuss how an understanding of gender influences how the text may be understood.

Thesis: Accordingly, a richer understanding of gender dynamics in the Igbo clan equips the reader to fully comprehend the multiplex Igbo culture in which their appreciation of the novel’s content, symbolism and overarching themes is amplified.

First topic sentence: As the novel creates strong relations to contextual information, a greater un understanding of the Igbo culture in relation to gender dynamics allows the reader to develop a strong foundation to fully comprehend the content of Things Fall Apart.

Second topic sentence: Henceforth, this greater appreciation of context and content in relation to gender dynamics in Igbo culture allows the reader to explore and fully consider enigmatic symbolism.

Third topic sentence: Subsequently, absorbing and exploring the novels’ content and symbolism in relation to gender roles in the Igbo culture allows the target audience to thoroughly examine embedded themes to consolidate their understanding of Things Fall Apart.

Thesis Statement: Secondary Characters in TFA

Prompt: With reference to Things Fall Apart, show how subplots or secondary characters contribute to the reader’s understanding and appreciation of the work as a whole.

Thesis statement: 
With reference to the novel Things Fall Apart, Achebe's use of secondary characters Nwoye, Obierieka, and Ekwefi contribute to the indirect characterization of Okonkwo and development of the plot. Subsequently, this allows the reader to gain a richer understanding of the Igbo culture as it amplifies their appreciation of the novel's content, conflict, and themes. 

Okonkwo: Tragic Hero Archetype

In many ways, Things Fall Apart is considered a tragedy. Why would Achebe, taking into account the cultural context, choose to characterize Okonkwo using the tragic hero archetype?

According to Aristotle, a tragic hero archetype is “a [great] man who is neither a paragon of virtue and justice nor undergoes the change to misfortune through any real badness or wickedness but because of some mistake." In other words, a hero is confronted with the root of their downfall as a result of their flaws or fate. In the novel, Things Fall Apart (1958), written by Chinua Achebe (1930-2013), the main character Okonkwo is characterized as a tragic hero. Achebe did not merely craft this archetype by coincidence, but rather to project and mimic the fall of the Nigerian culture, society, and values. 

Okonkwo is a hardworking, well-respected member of the Ibo clan in Umuofia. His tragic flaw, also known as hamartia, was his mental incapability of adapting his values due to his priorities on social reputation and honor. His ultimate fear was being like his father Unoka, who was cowardly and unable to support his family. Henceforth, he ingrains his emphasis on hyper-masculinity, titles, and pride. These flaws fundamentally lead to the collapse of his persona when the Igbo culture is colonized by British missionaries, as he resists change leading to his downfall.

Subsequently, Okonkwo’s downfall mimicked the destruction of the Nigerian society during the British colonization in the 19^th century. As displayed in the novel in relation to the cultural composition, Okonkwo’s ultimate hamartia and peripeteia led to his demise. In the same way, his downfall symbolizes how British colonizers dismantled the authentic Nigerian culture, society, values, and religion which lead to a change in societal dynamics. This shift is what lead to the Nigerian society to crumble and falling apart from their traditional customs. Therefore, Okonkwo encompasses and voices the unheard story of Nigeria’s downfall due to British colonization—a central message Achebe aimed to unravel within the novel. 

Igbo Background Assignment

The speech of Sir. Charles Chadwick, the British Secretary of State for the Colonies, at the annual dinner of the Royal Colonial Institute on April 24^th, 1897.

          Honored guests, I now have the honor to propose the toast of “Prosperity to the Royal Colonial Institute.” I rise to my feet on this occasion as it is both a pleasure and privilege to be here tonight. With the institute’s mission to promote Commonwealth and core values of culture, I express my admiration to the founders of 1868.

         For I am not a member of the Ibo clan nor culture. I am the British Secretary of State for the Colonies in which Great Britain has indulged its control. For the last fifteen years, I have settled in Igboland and documented the Igbo world, culture, and history. Throughout these expeditions, it seems to me that there is a controversial misconception regarding our colonies in Africa and Imperial history. Public opinions have drifted to the opposite extreme as our current influence on their culture is often underestimated.

         On Monday, 18^th of September, I flew to Igboland, Southeastern Nigeria. It is the home of one of the largest ethnic groups in Africa, of which approximately 15 million members live in Nigeria. Over the last 200 years, the body of English literature that has been published on African colonies has presented Africans in extremely lurid terms. When we think of Nigeria, we are often reminded of a framework of infinite chaos and deprivation. As a matter of fact, literature from writers such as John Lok referred to black Africans as “beasts who have no houses... without heads, having their mouth and eyes in their breasts.” However, such descriptions often deviate far from reality. To your surprise, the Ibo people form an incredibly intricate complex culture, of which many values and traditions are on the verge of irreversible cultural assimilation due to our British colonies.

         The Igbo identity is a compound product of the twentieth century and consists of two hundred separate groups in an aggregation of self-containing towns. Before the Christian missionaries arrived during the 1830s, the Igbo believed in the Supreme Being, also known as the Chukwu, who lives in the sky looking upon his peoples. Furthermore, folk tales, proverbs, and incantations strengthened their devotion for the existence of Chukwu. What many of us today fail to realize is that differences are what unite nations. Our ideology of civilization can simply not be a mandatory mold for other cultures. In Igbo communities, democracy was achieved with the principle of direct participation in government around the idea of cross-cutting ties. This includes the councils of elders, councils of chiefs, secret societies, age-groups and women’s associations.

         Our lack of knowledge on their ideologies of “equalitarianism” is extremely visible during our colonization history. We must understand that the Igbo culture is divided into age groups, in which individual achievements are highly regarded. However, this lack of recognition lead the arrival of colonial officers to strip traditional Igbo chiefs of power such as the ozo title. We must also understand that in Igbo culture, concepts such as polygamy, secret societies, the enigma of twinship and oracles are far from British traditions. Unique systems such as autonomous villages and town which are ruled by their elder in patrilineages are vulnerable to our imposed colonization and ideologies. Voices of the Chukwu are demanded to be heard by the Obodos, they are demanded to be heard by us.

         Currently, cultural assimilation of the Igbo culture is ongoing. This is also true for other British colonies such as Anglo-Egyptian Sudan, British East Africa, British Somaliland, etc. The complexity of such tangled cultures are often hidden under a coat of Eurocentrism. And it is our responsibility, to reconsider our approach of colonization, to remove the coat which hides the beauty of such human nature. Indeed, a small change in our mindset is a change forward. As a nation, I am convinced that we are not blind and that we shall rise to our obligations to construct a greater and wealthier nation. We must take this past to recognize that our approach to colonization and the assimilation of complex cultures such as Igbo is not only a destruction of our united empire but also a destruction of our mission to fulfill our national character of the British flag. Let it be our task. Let it be our will. Let us have confidence in the future. It is because I firmly believe that the Royal Colonial Institute will support to this sincere recognition, that I propose the toast of the evening.

-Sir. Charles Chandler (1843-1929)

An Interview with Chinua Achebe

             In today’s shared inquiry discussion, our class explored Chinua Achebe’s work in relation to the cultural or literary context. This was completed by discussing our inquiry questions from Achebe’s Interview with ‘The Atlantic,' published on August 2^nd, 2000. In this interview, the author of Things Fall Apart (1958) examines his opinions on the cultural and historical background of Nigeria, African literature, and colonization. From this shared inquiry discussion, my most meaningful takeaway was his motive and purpose on writing Things Fall Apart. The novel, published two years before Nigeria’s Independence, celebrates and revisits the complex cultural authenticity and tradition of the Ibo tribe. Furthermore, he suppresses the dangers of hegemonic assimilation to motivate the Nigerian society for independence. As discussed in my group, Achebe clearly demonstrates that “stories will create a shift in power” and that one should not be “victims of other people’s accounts.” By demonstrating the danger of the single story, Achebe illuminates the importance of literature and language as an effective weapon to justify inaction, slavery, and imperialism. Considering this, I found it particularly interesting to relate his perspective and the context of composition, to Achebe’s literary work.  

            One quote that resonated with me the most was “There’s a reaction to a reaction, and there will be a further reaction to that. And I think that’s the way it will go, until what I call a balance of stories is secured.” In this quote, Achebe is referring to the European literature with “supported a certain view of Africa.” As he mentioned, over the last four or five hundred years, European literature presented Africa in a narrow lens and lurid terms, referring to them as ‘beasts,’ to justify the slave trade and slavery. Furthermore, the underlying message of this statement relates to Chimamanda Ngozi Adichie’s discussion of ‘the danger of a single story,’ as a single story showcases a people as one thing, ultimately generating an incomplete stereotype. In order to complete people’s dignity, a balance of stories must be published. This illustrates the importance of the novel Things Fall Apart, as it balances the story of a colonized nation and hegemonic power. This ultimately counter-argues colonization and pushes the shift in power of stories.

Paper 1 Response 'The Ballot or The Bullet'

Extract from The Ballot or The Bullet by Malcolm X. 

          The text presented is an extract from Malcolm X’s (1925-1965) speech called The Ballot or the Bullet delivered on April 3^rd, 1964. Malcolm X, also known as El-Hajj Malik El-Shabazz, was an African-American Muslim minister and human rights activist in the work frame of political and social values such as inequality, hegemonic power, and alterity. Furthermore, the extract associates with the conventions of a political speech such as the use of rhetorical devices, slogans, emotive language and rhetoric that is sculpted to persuade and inform the target audience regarding a political and social issue. Relating to the extract of The Ballot or the Bullet, Malcolm applies a variety of rhetorical devices and literary techniques as well as societal, and political events to appeal to his target audience. Henceforth, the purpose of this political speech is to advocate black rights and persuade the philosophy of black nationalism towards the “young generation” of black community voters by illustrating how future blockage of African American equality demands violence. Through the use of various rhetorical devices and structural conventions, Malcolm develops a persuasive text which calls for action in his political speech amongst the African American society during the Civil Rights era.

            Considering the advocacy of African American equality, rights and the black nationalism philosophy that is exemplified in the extract, Malcolm implies that the target audience are individuals from the black society. This is evident in Malcolm’s references of “colonial power” in America, illustrating the “second-class citizenship” due to slavery. This is also evident regarding his perspective on approaching “nationalism to remove colonialism.” Malcolm refers to the audience as “you” and “us,” inferring that the audience are “22 million Afro-Americans here in this country”. Furthermore, in his introductory paragraph, Malcolm stresses that “black nationalism is a self-help philosophy… that eliminates the necessity for division and argument”. Malcolm displays this division by expressing that black nationalism is present in all black individuals and exemplifies a culture of acceptance, including specific references to those who go to “church,” are “atheist” or take part in “any kind of civic organization.” It is also evident that Malcolm specifically targets his audience to the “new generation” such as “a young black man.” In his concluding statements, Malcolm illustrates the failure of previous African American equality. This is evident in his references to “our people are disillusioned. They’ve become disenchanted. They’ve become dissatisfied, and in their frustrations they want action… old Uncle Tom action is outdated”. This is contrasted to his references of the “young generation” that “don’t want to hear anything about the odds against us.” This infers the cultural values that his target audience celebrates and respects his aim of “doing some standing, and some fighting to back that up.” It is a culture of advocating human rights and voicing their stance in political discredit. It also infers that his speech is directly targeting African American individuals of a low to middle-class socioeconomic status in their early 20s-30s. From this analysis, it can be concluded that the political speech aims to call for action on African American equality and political justice.

            Malcolm achieves this purpose of political justice through illuminating the content of the cultural and historical context. Malcolm unfolds his speech with a justification of the “self-help philosophy,” illustrating its elimination of “division and argument” to attract all members of the black society. He then conveys the importance of change in “your philosophy” and “thought pattern” to further motivate his beliefs which persuades the audience through moral values. To ground this persuasive moral concept, Malcolm introduces the history of independence in Asia and Africa through “the philosophy of nationalism.” Furthermore, he recalls and compares the history of previous independent nations such as Asia and Africa as well as marches to exemplify the urgency of a call for action in 1964. While Malcolm introduces his aim in the first paragraph, he further develops this argument through these historical events which support his idea of voicing political justice and equality to his target audience. Henceforth, through the use of pathos and logos, the audience carries a direct emotion of responsibility to take action towards Malcolm’s advocacy. Moreover, the content of the text re-enforces and establishes the fundamental themes present in the political speech. The main ideas that are continuously demonstrated are those of equality, responsibility, unity and urgency. This is evident in his continuous use of diction such as “independence,” “hypocritical colonial power” and “attitude.” Hence, as Malcolm attempts to appeal to his target audience, he links sensitive and emotional history to further spark urgency and call for action in his society.

            Within Malcolm’s approach, the overall tone that is present is one of urgency and unity. As Malcolm highlights the importance of change, he achieves this by claiming petty to those who “are black” and “not thinking black at this late date,” Furthermore, he claims that “today, our people are disillusioned. They’ve become disenchanted. They’ve become dissatisfied, and in their frustrations they want action”. Through expressing and voicing the painful emotions of his community, he reaches his climatic statement by stating “And in 1964 you’ll see this young black man, this new generation asking for the ballot or the bullet.” This didactic and preachy tone carefully balances with the success to call for action within the extract. Subsequently, the tone leads to a mood of rebellious hope and action that is evident in his concluding statement “the young generation don’t want to hear anything about the odds… What do we care about odds?” Henceforth, the overall tone and mood further stimulate the purpose, through developing his audience’s emotions towards the urgent movement of their Civil Rights.

            Malcolm also employs rhetorical devices to further stimulate the purpose of his political speech. As mentioned earlier, Malcolm refers to his target audience as “they” and “us.” The use of personal pronouns leads the audience to associate with his decision making, setting a role model for society. This use of inclusive diction enhances the audience’s attention to the speaker and also stimulates direct action from the younger generation. In addition, Malcolm uses hypophora such as “What’s is so good about it?” and “What goes with it?” to gain direct attention from the audience without diverting the listener’s focus. As this is followed with parallelism of the answer to the question, it allows the audience to link back to their cultural and communal values and beliefs and eliminate any misunderstanding between the speaker and the audience. Throughout the speech, Malcolm also applies rhetorical devices such as chiasmus, repetition, and symploce to establish rhythm. By repeating words such as “Once you change,” “They’ve” and “Every nation” at the beginning or end of successive clauses, the rhythm intensifies the development of passion, tension, and mood throughout the speech. In return, this stokes energy and enthusiasm towards the audience, ultimately illuminating Malcolm’s expectations from the African American society. Subsequently, Malcolm is able to successively develop the purpose of the speech, as the audience is trapped into the decision making of group dynamics.

            Furthermore, it is important to note that Malcolm uses African American Vernacular English (AAVE) to further stress and express the roots of “black nationalism.” This includes diction such as unmarked third person singular verbs in the sentence “you not thinking Black.” As well as verb alteration, such as “you gotta sit” and “how you gonna tell me.” Significantly, Malcolm applies AAVE grammar throughout his speech to appeal to his target audience, but also to further reinforce African American equality movements against white supremacy, hegemonic ruling classes, and alterity.

Another significant rhetorical strategy that Malcolm employs in the second paragraphs is the appeal of ethos in which Malcolm states “They try and make you think they set you free by calling you a second-class citizen. No, you’re nothing but a 20^th century slave,” and “he tricked you.” This is an example of a fear persuasion technique, in which Malcolm stokes the fear to be neglected and fooled by society. This also appeals to the group dynamics and extrapolation persuasive techniques, leading the audience to support Malcolm’s cause as their emotions are discouraged through the potent atmosphere. In Malcolm’s fourth paragraph, he intensifies this emotion by providing a simple solution of uniting together as a society. As Malcolm oversimplifies the complex relationship between the government through the use of meiosis, the audience is urged to unite together wholly. By comparing the black community’s “explosive” character to the “atomic bombs” of the Russians, Malcolm illustrates the potential of the black community through uniting. Through demonstrating this confidence to the audience, Malcolm balances and reinforces these emotions to translate into inspiration and the emotion of feeling responsible for voicing their rights. He then provides the audience to the decision making between the ballot or the bullet, which is a metaphor for liberty or death. This further relates to the purpose of the text, as it automatically instills fear to the audience leading them to acknowledge the importance of voting. To conclude, Malcolm demonstrates a wide variety of rhetorical devices to appeal to pathos, ethos, and logos to testify the purpose of urgent action towards his audience.

In regards to the structure of the political speech, Malcolm employs a critical balance between content to achieve his purpose. As aforementioned in the analysis of the content of the extract, Malcolm illustrates logos and ethos through linking historical context to emotion to call for action. Subsequently, Malcolm achieves this through developing the movement of action by paralleling it to the history of African Americans. Through the reference to events such as the “March on Washington” and gospel quotes such as “we shall overcome,” Malcolm is able to appeal and develop the sense of urgency towards his cause directly on an individual level.

Finally, Malcolm employed a variety of rhetorical devices and structural conventions to appeal to his community in his urge for constitutional changes regarding African American equality, hegemonic power, and alterity. All in all, it is critical to consider the political speech The Ballot or the Bullet through a larger lens to broaden knowledge regarding its deep roots in Black culture. Perhaps, the decision between the ballot and the bullet may just be as relevant today as it was during the Civil Rights Movement during the 19^th century. 

Practice IOC Coriolanus (Act IV, scene v)

Annotated copy of passage

Theme of Power | Coriolanus

            The political play Coriolanus (1605-1608), sets in the early Republican Rome in 491 B.C. Shakespeare projects the transition of power from a monarchy to a democratic government, where officials are elected. Due to this shift in power, Shakespeare indulges and develops this theme of power to display the battle of social and political power developing to its principles. Shakespeare achieves this by presenting various characters who represent different respective fates and natures of power. While the protagonist, Caius Martius Coriolanus, trivializes the plebeian’s “breaths,” he beholds a fate of authority and is characterized as a demigod who is an influential leader in warfare. However, Coriolanus’ virtue of power changes, as his flaw of his pride critically leads him to his downfall in Act 5. This is also presented near the end of the play as his power leads to an instilled fear in Rome. At first, Coriolanus is like a “lonely dragon” (IV.iii.), developing to fight “dragon-like” (IV.vii) and finally grows “from a man to a dragon” (V.iv). This displays the danger that arises from his ancient and archaic power which is no longer suitable in Rome. His inflexible nature is stretched by Volumnia through her persuasive techniques regarding her desire for violence and power. Contrarily to Coriolanus, Volumnia and Aufidius are attentive of the changes in politics and parliament. Hence, the downfall of Coriolanus’ power articulates Shakespeare’s theme, communicating that inflexible and archaic power within the context of an evolving England cannot allow for a reconstruction of the political system. Furthermore, Shakespeare questions the audience regarding the virtues of power to communicate that the nature of physical and political power is a continuously changing potential which must flow with society for success to emerge, in which compassion takes no pivotal stance. 

Coriolanus Act I- Characterization of Coriolanus

What is Shakespeare’s larger purpose in his characterization of Coriolanus in Act I?

Throughout Act I of the political play Coriolanus (1605-1608), Shakespeare’s direct and indirect characterization of Caius Martius (Coriolanus) illustrates his tragic, heroic qualities within the ongoing conflict between the commonalty and the patricians of Rome. By doing so, Shakespeare portrays Martius’ motif of power and settings of politics, power, and war.

In Act I, scene I Shakespeare introduces the fundamental conflict between the plebeians and patricians through the intertwining political motives of power. The scene is set during the rioting and revolts against the patricians, as they accuse them of hoarding grain during the famine. They strongly command to configure the price of grain instead of the Senate. Within these riots, the citizens single out Caius Martius and refer to him as a “chief enemy to the people,” (I.i.7-8) who “a very dog to the commonalty” (I.i.27-28). This illustrates his opposing and brash character, which foreshadows his downfall in Act V. While Menenius’ efforts to subdue the plebeians through the body parable metaphor of the belly, Coriolanus depicts his distinct attitude towards the citizens referring to them as “dissentious rogues” (I.i.174), “curs” (I.i.179) and “Hang ‘em!” (I.i.203). Shakespeare has introduced this attitude to display the existing hierarchy during the Roman time in its effects on society’s revolts.

Volumnia also helps round Coriolanus’ character as she states to Virgilia that “if my son were my husband, I should freelier rejoice in that absence wherein he won honor than in the embracement’s of his bed where he would show most love.” (I.iii.1-5). Volumnia’s love for violence, yet caring nature, allows Coriolanus’s motivation to spark as he encourages him to seek political office.

During the battle at Corioles with the Volsces, Martius’ character is further displayed by his similar attitude of the citizens to his soldiers, claiming they are “souls of geese” and “plagues.” However, due to his bravery and desperation, many seem to look up to him as a role model to eliminate the Volsces. This can be seen in his inspiring yet threatening announcement; “If any think brave death outweighs bad life, And that his country’s dearer than himself; Let him alone, or so many so minded, Wave this to express his disposition And follow Martius.” His bravery and singular importance are particularly noticeable in the quote “who sensibly outdares his senseless sword, and when it bows, stands up.”Not only does Shakespeare characterize Martius with these heroic traits, but his actions also reinforce this notion. Martius singlehandedly fights and opens the gates of Corioles, allowing the Romans to capture the city. The act of one man versus an army of a city portrays him as a godlike, perhaps supernatural fighter, a typical trait of classic heroes. These acts contrast his attitudes towards the commonalty of his nation. During the battle, Martius is proven to display generosity and high strength and bravery for his city. Whereas in the first scenes, the commonalty sees him as a “chief enemy of the people.” Hence, Shakespeare demonstrates Martius’ ability to adapt to his power to provoke a demigod representation and bold (yet provincial) characteristics.

While Shakespeare displays Coriolanus as a classic hero, his continuing arrogant attitude in his return to Rome foreshadows his downfall in Act V. Shakespeare’s contrasting portrayal of a conventional hero in both scenes are present; a godlike hero in the war yet a tragic hero in Rome. This, in return, further stimulates Shakespeare’s purpose of Act I in his characterization of Coriolanus.

(572 words)

Language, Power and Resistance

Bell's quote: "For in the incorrect usage of words, in the incorrect placement of words, was a spirit of rebellion that claimed language as a site of resistance. Using English in a way that ruptured standard usage and meaning, so that white folk could often not understand black speech, made English into more than the oppressor’s language."

Primary Text: “Follow the Drinking Gourd.” (Listen to the song or read the lyrics)

Fleeing slaves

The spirit of rebellion that claimed as a site of resistance is especially prominent in the “slave quilt code,” which is a term used to describe the quilts to communicate information to pave their way of escape towards freedom. The American folk song “Follow the Drinking Gourd” was published in 1928. Supposedly, the folk song was used by Underground Railroad operative, called Peg Leg Joe, in his aims to conceal the escape map. This map of directions allowed fleeing slaves to reach the north from Mobile, Alabama to the Ohio River. Furthermore, the “drinking gourd” refers to a hollowed-out gourd used by slaves as a water cup. This folk song is a prime example of the slave quilt code, as the “Drinking Gourd” was a code name for the Big Dipper star formation, which follows to Polaris, the North and the Pole Star to freedom.

Drinking gourd

The Drinking Gourd had a pivotal role in the Civil Rights and folk revival movements during the 1950s and 1960s, as it displays the remnants of the pre-Civil War South map songs. Specifically, Northern states with abolitionist societies and benevolent groups, such as New York and Massachusetts, would help to flee slaves who came from Southern slave states. Their goal was to reach Canada, where slavery was prohibited. Hence, to arrive at this final destination, a map song was a clue they heavily relied on to find out where exactly the North to freedom was. The Polaris, also known as the Ursa Major or Big Bear was known in slave quilt code as a dipper. Hence, its reference to the “Drinking Gourd.”

           When referring to the map song, several clues are embedded within the lyrics that project its reference to a rebellious spirit, which “ruptured standard meaning, so that white folk could often not understand black speech.” The song states “The river bank makes a mighty good road, / The dead trees show you the way. / Left foot, peg foot, traveling on/ Follow the Drinking Gourd” referring to the Tombigbee River in Mississippi. “The river ends between 2 hills/ Follow the Drinking Gourd. / There’s another river on the other side/ Follow the Drinking Gourd.” Referring that when the Tombigbee River ended, they should go to over the hills until they reach the Tennessee River. Finally, “When the great big river meets the little river, / Follow the Drinking Gourd. / For the old man is a-waiting to carry you to freedom/ If you follow the Drinking Gourd.” Referencing where the Tennessee River meets the Ohio River. Once crossed the Ohio river, they could go to the Underground Railroad system, as free territory.

Thus, this map song is a significant source of demonstrating the manipulation of the meaning of standard English to help to flee slaves and obstruct white folks who spoke the oppressor’s language. Furthermore, this folk song illustrates its participation in developing a language and culture of resistance and rebellion, to free their individuals from the oppressor’s language and oppressing community. 

Works Cited

Bresler, Joel. "Introduction." "Follow the Drinking Gourd": A Cultural History. N.p., 2008. Web. 10 Feb. 2017.

Maryland Public Television. "Pathways to Freedom | Secrets: Signs and Symbols | Follow the Drinking Gourd." Pathways to Freedom | Secrets: Signs and Symbols | Follow the Drinking Gourd. Maryland & the Underground Railroad, n.d. Web. 10 Feb. 2017.

Maryland Public Television. "Pathways to Freedom | Secrets: Signs and Symbols | Follow the Drinking Gourd." Pathways to Freedom | Secrets: Signs and Symbols | Follow the Drinking Gourd. Maryland & the Underground Railroad, n.d. Web. 10 Feb. 2017.

Endangered Language Podcast- Kallawaya

Attached is the podcast I made with Hala Ariqat, discussing the endangered language Kallawaya. 

Works Cited

         "Bolivia: Global Warming Endangers Kallawaya Healers." WilderUtopia.com. N.p., 06 Feb.   2014. Web. 21 Jan. 2017.

          "Kallawaya." PBS. PBS, n.d. Web. 21 Jan. 2017.

    "Kallawaya - Highland South America Language Hotspot - Living Tongues Institute For Endangered Languages." Kallawaya - Highland South America Language Hotspot - Living Tongues Institute For Endangered Languages. N.p., n.d. Web. 21 Jan. 2017.

     Favorite, Crowd. "Languages Going Extinct Fastest in 5 Regions Around World: One Language Dies Every 14 Days." National Geographic Society Press Room. N.p., 05 July 2012. Web. 21 Jan. 2017.

    "Revitalization." Enduring Voices Project, Endangered Languages, Map, Facts, Photos, Videos -- National Geographic. N.p., n.d. Web. 21 Jan. 2017.

"Screening of "The Linguists," featuring Professor David Harrison." The Daily Gazette. N.p., 27 Mar. 2008. Web. 21 Jan. 2017.

Speaking in Tongues | The Value of Indigenous Languages

What is the value of preserving indigenous languages?    

         In today’s society, approximately half of the world’s languages are coming face to face with ‘black hole of extinction.' Does it matter? Should we care? The report Back to Babel, published by Time magazine in 1997, examines this globalization concern in light of language extinction and its entanglement with one’s culture, power, and knowledge. Specifically, the article expresses its concerns regarding the critical value that is intertwined when preserving indigenous and aboriginal languages.

            Approximately half of the 6,500 languages that are spoken today are one the verge of extinction or have already reached their destination in the black hole of extinction. With languages dying roughly every two weeks, Stephen Wurm states that “More conflicts have been created between the world’s languages than ever before, causing languages to disappear at an increasing rate.” Furthermore, the uprising pressure that is pushing on the linguistic natural selection of languages is mainly caused by the “economic might, military muscle and cultural prestige of the country in which a language is spoken” (Times Magazine). This pressure is especially noticeable when analyzing the value of preserving indigenous languages from the Pacific basin, which claim over one-fifth of all existing languages. In this case, its pressure arose from European colonization, causing an unstable climate for native languages. For example, before white settlers claimed their first arrival in Australia in 1788, the area spoke approximately 250 tongues. After the settlement, however, indigenous languages decreased to only 20 tongues.

            According to Max Weinreich, “a language is a dialect with an army and a navy.” referring to its protectionism and suited harness that is required from linguistic extinction. Furthermore, languages paint our emotions, grasp our experiences and portray the observations of our surroundings. A language is essentially a crucial and central puzzle piece of a culture’s identity and the lens in which they digest and interpret their environment. Rhonda Inkamala, a language coordinator in Alice Springs, once stated “You feel lost without it, … You feel left out.”. This further illustrates the painful emotion many Aboriginal individuals experience, as the evanesce on their traditional language “leaves a painful gap in their sense of self” (Times Magazine).

            The true value that is gained from preserving these aboriginal languages primarily reliant on the absorbance and studies of their rich vocabularies and poetic beauty. Aboriginal languages are widely known for their rich vocabularies used to express the natural world. The use of evocative imagery further evokes how close Aboriginal clans are interconnected with mother nature. For example, the Ngiyampaa language describes “a bird whose tail twitches like a walu” (Times Magazine). Also, the Arrernte language describes “the smell of rain” with the word nyimpe. In both cases, English does not have a direct translation that can be made. This further settles the enormous gap that is existent between the languages’ poetic beauty in describing nature.

            Furthermore, aboriginal languages also convey significant scientific advances compared to other dominant languages. Due to their close relationship with the earth, Botanists now have the ability to discover new species using the Aboriginal words given to flora and fauna. Therefore, the further existence and preservation of indigenous languages contribute significantly to archeological facts and cultural expressions. As Evans once stated “We can infer a lot about Australia’s ancient past through looking at information furnished by languages. This is lost when the language goes.” (Times Magazine).

            Once an indigenous language goes extinct, much more is lost than simply its tool and service of communication; its cultural expression, vocabulary, poetic beauty, discoveries and scientific advances are also lost in the “black hole of extinction.” The value of aboriginal languages does not solely depend on protecting its existence. Preserving its existence has significant implications and values that are crucial to one’s identity and cultural interpretation, which are necessary for their present and future understanding of the world. While the influence of colonial languages such as English and Spanish hinder the revival of these languages, efforts should be integrated to fight against the tremendous forces of globalization and mass culture.