Komunyakaa |
IN THE FIRST WEEK of school I often encourage (ok, rant to) all of us--yes, myself included--to read the newspaper everyday. For a class like English 1B with its focus on literature, it would seem that a newspaper would not be a necessary daily exercise for reading poetry, fiction and plays.
BUT THEN I MADE the point as I introduced Yusef Komunyakaa's poem "Facing It" (back in fall 2010) of having read the week's newspaper about broadcaster Glenn Beck and his appearance at the Lincoln Memorial. Beck's event, which he named the Restoring Honor rally, might be pertinent, however small, to the poem we were about to read. At least knowing of Beck's event on August 28, 2010, and King's ""I Have a Dream . . . " speech at the March on Washington for Jobs and Freedom occurring on the same day, August 28, in 1963, at the same location, would help us see the Vietnam Veterans Memorial and "Facing It," the poem that Komunyakaa has written in a political and physical context. Some things to keep in mind now. The Wall is in Washington. It is on our nation's mall. It is within view of the Washington Monument. It is next to the Lincoln Memorial. It is across the Potomac River from the Arlington Cemetery, which holds more than 400,000 bodies from the United States and eleven countries. It has the tomb of the Unknown Soldier. It is our history. None of these are insignificant things when considering what Komunyakaa has written.
Then, by coincidence, yes, unplanned when I put the class syllabus together, that on September 23, 2015, we would read Komunyakaa's "Facing It," once more. It turned out that our reading of it was the same morning that Pope Francis visits Washington and addresses a Joint Session of Congress at the U.S. Capitol. The Capitol, at the east end of the mall, is a walk of less than three miles from the Vietnam Veterans Memorial. Knowing something of this intersection of history and architecture, politics and religion, adds a richness for readers as they read Komunyakaa's "Facing It." Is Pope Francis, in his speech to Congress, raising some of the same themes as Komunyakaa? I think so, but you decide for yourself. Here's the transcript of his speech and a video (CC) of it.
Komunyakaa's "Facing It" has straightforward political and historical components, yet it is a work of art that is intricate, not easily understood and personal. It is singular to one person, but not of one place, nor one time. This person's experience that Komunyakaa describes, and considering the poet's biography it is probably his experience, occurs as he stands before the memorial.
Others are present at the Wall, but it is a moment opposite to attending a rally or a demonstration. A crowd's frenzy is not imparting its force on one person; instead, one person has the authority to contemplate, to pray, and be alone, for someone who has died. For a moment the person at the Wall and even the reader are free to think their own thoughts, let their mind wander across landscapes fixed and ghostly, upon an innocent face with unkempt hair, and with charged reluctance, emote. The poem's speaker remains there to honor the dead; it is a liturgical self-expression created and delivered by one. The solitary experience of the poet and other visitors to the Wall may reach a shared consensus with others, but it is of no matter whether they are ever present at the same site where Komunyakaa and other visitors have stood before.
The memorial's designer Maya Lin might have been anticipating what Komunyakaa explores in his poem when she recalls the complexity and controversy of its design and building that she recalls in "Making the Memorial" for The New York Review of Books. "What is," Lin has asked, "a memorial's purpose?" Can we accept death? she wonders. These are questions Komunyakaa is asking too. Though Komunyakaa was not, as far as I know, vilified for writing his poem, Lee was condemned for her design. In the documentary Maya Lin: A Strong Clear Vision we see her occupying a world where there is a fierce crowd pressing its force down on her. It is a demonstration or a rally she has no control over. All she can do is do what she does alone. The same for Komunyakaa, as well. They sit at tables and work. They can look out their windows. At children. At widows. They grieve. Lin's achievement and Komunyakaa's achievement permit us to do what they do: step away from the crowd and see and consider the thing we choose on most days to ignore. There it is at the Wall. Many have passed before us. We can accept it. Or not.
A war's madness and death yield a steady, unforgiving grief. This is something that Komunyakaa examines as he recalls his record of service during the Vietnam War. During "the late 1960s," The Poetry Foundation reports that "Komunyakaa served as a correspondent for Army publications in Vietnam. Although he uses images from this experience in many of his works, the poet deals directly with the war in his collection Dien Cai Dau. The title means 'crazy' in Vietnamese and was used by locals to refer to American soldiers fighting in their country. In the opinion of Kirkland C. Jones, 'Komunyakaa's Vietnam poems rank with the best on that subject. He focuses on the mental horrors of war—the anguish shared by the soldiers, those left at home to keep watch, and other observers, participants, objectors, who are all part of the 'psychological terrain.'
"In these poems of Vietnam, Komunyakaa uses his characteristic style to tangle together the natural and the man-made, the Southeast Asian landscape and the war. In the words of Bloomsbury Review contributor Samuel Maio, 'Komunyakaa, through his simple and vernacular diction, his evocative images and chronicled experiences, successfully provides us with glimpses into the mind of a dien cai dau, often quite aptly named, the insanity of Vietnam measuring against (and similarly affecting) its principles, as these terrifying poems—drawn by the precise hand of an unerring craftsman—make so strikingly clear.' Koestenbaum remarks that the poet's casual juxtaposition of nature and war belie the artistry at work."
Because of his prominence as a poet, Komunyakaa, who has also taught writing and literature at universities across the United States, has been featured in many publications. BOMB magazine (an unfortunate or ironic magazine title that will feature a poet writing about war) joined poet Paul Muldoon in conversation with Komunyakaa, and Ploughshares profiled Komunyakaa. In addition to the The Poetry Foundation's discussion of him and his work, The Academy of American Poets and Modern American Poetry pages on Komunyakaa are also quite informative. There are many videos on the web of Kumunyakaa reading his poetry. Watch him read "Facing It," below.
BUT THEN I MADE the point as I introduced Yusef Komunyakaa's poem "Facing It" (back in fall 2010) of having read the week's newspaper about broadcaster Glenn Beck and his appearance at the Lincoln Memorial. Beck's event, which he named the Restoring Honor rally, might be pertinent, however small, to the poem we were about to read. At least knowing of Beck's event on August 28, 2010, and King's ""I Have a Dream . . . " speech at the March on Washington for Jobs and Freedom occurring on the same day, August 28, in 1963, at the same location, would help us see the Vietnam Veterans Memorial and "Facing It," the poem that Komunyakaa has written in a political and physical context. Some things to keep in mind now. The Wall is in Washington. It is on our nation's mall. It is within view of the Washington Monument. It is next to the Lincoln Memorial. It is across the Potomac River from the Arlington Cemetery, which holds more than 400,000 bodies from the United States and eleven countries. It has the tomb of the Unknown Soldier. It is our history. None of these are insignificant things when considering what Komunyakaa has written.
Then, by coincidence, yes, unplanned when I put the class syllabus together, that on September 23, 2015, we would read Komunyakaa's "Facing It," once more. It turned out that our reading of it was the same morning that Pope Francis visits Washington and addresses a Joint Session of Congress at the U.S. Capitol. The Capitol, at the east end of the mall, is a walk of less than three miles from the Vietnam Veterans Memorial. Knowing something of this intersection of history and architecture, politics and religion, adds a richness for readers as they read Komunyakaa's "Facing It." Is Pope Francis, in his speech to Congress, raising some of the same themes as Komunyakaa? I think so, but you decide for yourself. Here's the transcript of his speech and a video (CC) of it.
Komunyakaa's "Facing It" has straightforward political and historical components, yet it is a work of art that is intricate, not easily understood and personal. It is singular to one person, but not of one place, nor one time. This person's experience that Komunyakaa describes, and considering the poet's biography it is probably his experience, occurs as he stands before the memorial.
Others are present at the Wall, but it is a moment opposite to attending a rally or a demonstration. A crowd's frenzy is not imparting its force on one person; instead, one person has the authority to contemplate, to pray, and be alone, for someone who has died. For a moment the person at the Wall and even the reader are free to think their own thoughts, let their mind wander across landscapes fixed and ghostly, upon an innocent face with unkempt hair, and with charged reluctance, emote. The poem's speaker remains there to honor the dead; it is a liturgical self-expression created and delivered by one. The solitary experience of the poet and other visitors to the Wall may reach a shared consensus with others, but it is of no matter whether they are ever present at the same site where Komunyakaa and other visitors have stood before.
The memorial's designer Maya Lin might have been anticipating what Komunyakaa explores in his poem when she recalls the complexity and controversy of its design and building that she recalls in "Making the Memorial" for The New York Review of Books. "What is," Lin has asked, "a memorial's purpose?" Can we accept death? she wonders. These are questions Komunyakaa is asking too. Though Komunyakaa was not, as far as I know, vilified for writing his poem, Lee was condemned for her design. In the documentary Maya Lin: A Strong Clear Vision we see her occupying a world where there is a fierce crowd pressing its force down on her. It is a demonstration or a rally she has no control over. All she can do is do what she does alone. The same for Komunyakaa, as well. They sit at tables and work. They can look out their windows. At children. At widows. They grieve. Lin's achievement and Komunyakaa's achievement permit us to do what they do: step away from the crowd and see and consider the thing we choose on most days to ignore. There it is at the Wall. Many have passed before us. We can accept it. Or not.
The Vietnam Veterans Memorial is on the lower left, next to the Lincoln Memorial. |
A war's madness and death yield a steady, unforgiving grief. This is something that Komunyakaa examines as he recalls his record of service during the Vietnam War. During "the late 1960s," The Poetry Foundation reports that "Komunyakaa served as a correspondent for Army publications in Vietnam. Although he uses images from this experience in many of his works, the poet deals directly with the war in his collection Dien Cai Dau. The title means 'crazy' in Vietnamese and was used by locals to refer to American soldiers fighting in their country. In the opinion of Kirkland C. Jones, 'Komunyakaa's Vietnam poems rank with the best on that subject. He focuses on the mental horrors of war—the anguish shared by the soldiers, those left at home to keep watch, and other observers, participants, objectors, who are all part of the 'psychological terrain.'
"In these poems of Vietnam, Komunyakaa uses his characteristic style to tangle together the natural and the man-made, the Southeast Asian landscape and the war. In the words of Bloomsbury Review contributor Samuel Maio, 'Komunyakaa, through his simple and vernacular diction, his evocative images and chronicled experiences, successfully provides us with glimpses into the mind of a dien cai dau, often quite aptly named, the insanity of Vietnam measuring against (and similarly affecting) its principles, as these terrifying poems—drawn by the precise hand of an unerring craftsman—make so strikingly clear.' Koestenbaum remarks that the poet's casual juxtaposition of nature and war belie the artistry at work."
Because of his prominence as a poet, Komunyakaa, who has also taught writing and literature at universities across the United States, has been featured in many publications. BOMB magazine (an unfortunate or ironic magazine title that will feature a poet writing about war) joined poet Paul Muldoon in conversation with Komunyakaa, and Ploughshares profiled Komunyakaa. In addition to the The Poetry Foundation's discussion of him and his work, The Academy of American Poets and Modern American Poetry pages on Komunyakaa are also quite informative. There are many videos on the web of Kumunyakaa reading his poetry. Watch him read "Facing It," below.
Censorship in America is screwy... the courts say what they think is ok to air, but I think they might have it wrong... a show like fear factor which features contestants eating the most disgusting things the writers could think of, followed closely with the purging of said things, is ok to air(during dinner time), but if a beautiful woman (or man) is nude, its censored and fines or fees are imposed on the station. Why? I'm not talking about allowing pornography on tv, but rather casual or informative content. A woman breast feeding is not allowed, but shows like 'dance your ass off', in which 280lb+ overweight dancers are popping out of their clothes, is allowed. Thankfully dance your ass off is censored, but what I'm trying to get at is that if a beautiful dancer was to have a 'wardrobe malfunction', I don't see a need to censor a human body, and impose fines. It's nature at its finest. It's a win win. I would rather my 4 year old sister see a breast on tv, than people throwing up for half an hour...
ReplyDelete/rant.
-Gerardo Sanchez
Gerardo, Thanks for your time and words!
ReplyDelete--Christopher McCabe
Janeen A. Gonzalez
ReplyDeleteEnglish 1A Girl
Arnold would like to say : I feel honored to be mentioned in the same catagory as "Pluto"(he really meant Plato)
Richard Kang
ReplyDeleteEnglish 1A
In the article, my favorite part was, "We, too, censor our children’s educational materials as surely, and on the same grounds, as Plato did. Like him, many of us believe that emulation becomes “habit and second nature,” that bad heroes (we call them “role models” today) produce bad people."
I chose this part because I do sort of believe that there are bad role models for children. Kids now in these days are influence through video games, bad behavior, and many more. Many of these bad habits may be cause by bad parenting. Kids pick up certain behavior's from people around them such as parent's or anyone. Overall, I blame bad parenting is the cause of violent children.
I find it hypocritical that Arnold imposes fines on those who sell materials that have “sexual and heinous violence” considering that he made much of his millions as the Terminator.
ReplyDeleteI don’t know whether life is imitating art or if art is imitating life, but what is interesting is that Plato’s concerns about epic and tragedy is comparable to our concerns about television and video games on children. It just shows how much we humans still hold the same concerns about society as ancient civilizations. Maybe this is a debate that will still be had 2000 years from now. What has changed drastically are the instruments and means we have to communicate and the amount of research and information we now have at our disposal. This should be an advantage that Plato did not have. Unfortunately, as shown in the article, we most likely can find research that supports both sides of the argument and leads us back to square one. Although, today’s societies also can look to those societies that have censored literature and art in the past and can find that censorship did not work since they have been some of the most violent. Ideally we should be exposed to it all and learn from that experience. Our thoughts should remain free.
- Elva Zepeda-Earnhart
English 1C, T-Th 7am
I'd like to learn more about this court case. Why did Arnold want to fine store that sold these games? Wouldn't the people who made the games be responsible, and thus fined.. I like the comparison made with Plato but am more concerned with the actual case itself. It seems like there are many cases like this one now a days. It would be interesting to hear both sides of the arguments in person and see what the justices have to say.
ReplyDelete-Paimon Mohammadion
English 1C T/TH 7:00AM
What I find funny is that our current entertainment may definitely be viewed as art in the future because people like to read more in depth into things than that are really there. Perhaps we can agree that some things can just have an entertainment value, be shallow and that maybe people are not as deep as we imagine them to be.
ReplyDelete-Jennifer Li
English 1B
This comment has been removed by the author.
ReplyDeleteAgh, the court cases in that vein just seem like Larry Flynt all over again. Yes, the games may be offensive, but we live in a country that flaunts its citizens' right to freedom of speech and expression. This comes into play chiefly when remarks/expressions are made that aren't favorable to all -- you'd be hard pressed to find somebody jumping out of the woodwork condemning a bland remark with a "YOU CAN'T SAY THAT."
ReplyDeleteParalleling videogames with violent behavior is overlooking the facts. Sure, there is some correlation between playing the games and violent outbursts in class, but there are other factors that determine those sorts of things. Parenting styles have a lot to do with it! I would say that a child's misbehavior is more of a reflection of his/her being mis-parented. Blaming videogames is simply a nice way for neglectful parents to feel better about themselves. The real problem is that they don't take the time to discuss right and wrong with their offspring.
Onto Plato. Very classical thinking. His writings are suited to a society that seemed to embrace reason and restraint of emotion. We seem to be the polar opposite of that nowadays.
Art, as I see it, should allow its audience to feel strong emotions. If we focus on educating folks so they'll understand what kind of conduct is acceptable, I see no reason why anything should be censored. Again, condemning things and blaming them for crimes and the like is just an easy way for the real culprits to escape accountability. (Mr. Naylor's hearing remarks in Thank You For Smoking, anybody?! :-) )
--Eva Derzic
English 1C, TTH 7:00am