Saturday, February 25, 2017

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)

Friday, February 10, 2017

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.