Response 31: "The New Modesty In Literary Criticism"

I really liked the relation of critical theory to real life situations, such as “scholars aimed to explode the foundations of Western metaphysics, foment a revolution of the sign, overturn gender hierarchies, and fight the class struggle” (1). I don’t know if I would agree that there has been “a decline in the social prestige of literary criticism” just because now there are different critical methods of looking at the text (2).  

There is an importance of close reading, as mentioned in page 3, I am in agreement with the statement that it can be “corrosive, similar to paranoia” where a critic is always looking for the hidden term or meaning instead of just enjoying reading the text (3).

I also am in favor of Moretti’s idea of “‘distant reading’” to “track the birth and trajectory of the novel around the world” instead of only reading a miniscule sample of literary texts from a relatively narrow part of the world” (4). This method also reminds me of deconstruction in a way because of this idea to defamiliarize oneself with the kind of literature they are used to reading.

I also liked Rorti’s goal “to not attain absolute truth, a false ideal, but better descriptions of the world”, partly because sometimes in literature, characters motives and actions are ambiguous and sometimes that may be frustrating but it also leads to the possibility of different interpretations (5). The idea of discovering the world through literature also complements Moretti’s idea of distant reading. 

Response 30: "Imagining The Manuscript And Printed Book In A Digital Age"

The part that stuck out to me the most in this reading was the part where Siemens discussed the form of the poem “’Easter Wings’” and this idea of incorporating form and context together and how holding, rotating, and closing the text each have a significant part in both form and context just because it’s different from the typical form of book and process of reading that we’re used to (832-833).

I also really liked the idea of the connection of binding a book by hand. Although it’s undoubtedly a pain to bind books for the whole day, the general notion of the “intimate relationship between the materiality of the book and physiological processes involved in producing, reading, and interpreting such texts” is oddly beautiful and comforting (828). I remember from class discussion, that when books were first made and circulated (before the printing press), that they were more expensive than they are now and were thus considered a sign of wealth.  

I do think that the form that the text comes in can influence the reader, but also that preferred forms of text vary with the reader as well (not just in relation to religious texts but literature as well). For example, carrying around a large book may be heavy but more preferable to some, while others may prefer the level of ease associated with reading tablets. In today’s age, because we are so used to tablets/books/laptops, exploring the older ways manuscripts or literature were transcribed on would be very interesting (for example, papyrus paper). 

Response 29: "Sanctuary For The Humanities"

I do not agree with the author’s critics that “all religious colleges should be denied accreditation as a matter of scholarly principle” and it seems unlikely that they would not provide education regarding evolution (1).

I also agree with his statement that “learning outcomes in the humanities cannot be standardized, for the simple reason that human experience cannot be standardized” (2). Standardized practice tests are a predictable indicator of performance in colleges that is true. But, they were also established by in the United States as an attempted excuse to bar those (such as minorities) with less access to education and resources for entrance to universities (a snippet of knowledge we discussed in high school U.S. history).

However, I disagree with the statement that “humanities of tomorrow will flourish for undergraduates only at religious colleges” or that “Only at religious colleges will the humanities find a broad market” (2). Also this comparison of expectations of students in religious, secular, and ivy league schools seems an unnecessary form of conflict between Noble and his critics. Would it not be more beneficial to discuss among themselves the different ways the approach, analyze, and teach the humanities; that way, they may actually be able to see the humanities from a different perspective from a different/unfamiliar/deconstructive perspective.

I also disagree that “It is probably not true that studying the humanities automatically promotes higher degrees of democratic engagement, not if esoteric, democracy-hating radicals like Plato are allowed on the syllabus” and I am increasingly apprehensive of his bias against students that are non-religious or different what he seems to expect to be on the “correct path” (2).

 “writing is crude and unreliable…Should our technology ever advance far enough to enable our species to revert to images and sounds, without loss of data-transfer efficiency, we will surely do so” (2). I am both in agreement and disagreement of this statement. While it is true that we prefer communicating through images (thus the popularity of emojis), I disagree that writing is “crude”, there is something beautiful about the written word and it is my opinion anyway that the written literature can describe stories in a beautiful and complex way that would be lost through simply using images. For example, consider the first caveman paintings, and while we understand the basic messages that they convey, we would be able to better learn about their lives and experiences if they were in the written word. And yes, “film and photography, social networking” are beautiful and changing things in their own ways, they are no substitutes for the written word (3).

While I agree that religion is important, and to many it is a fundamental part of their lives, I find myself disagreeing with his idea that non-religious students are not going benefit from studying the humanities and are simply wasting their money and time. 

Response 28: "Heading Off The Trail"

“For Raglon and Scholtmeijer, the linguistic turn led to a reductive approach to writing about the natural world, one where historically situated human paradigms impose an understanding upon that which is fundamentally autonomous and independent of human existence or control…In fact a binary opposition structures this extract: language versus literature” (759).

This passage got me contemplating not so much about a binary opposition between language and literature, but kind of about a binary opposition or perhaps more accurately a power hierarchy structure between nature and humans (since they aren’t exact opposites defining them as binary may not be the right description). While nature has existed for millions of years before humans ever did, we have been successful in damaging the earth and causing the extinction of so many species of animals. I had to read a book for a biology class in high school (I forget the name), which from a scientific perspective observed that humans are the parasites of the earth. It is true enough to the extent that films that “turn the tables and show nature rebelling against human dominance” are something “we enjoy watching” and that “These days, it is not even necessary that humankind triumph in the end. We feel sufficient guilt over our relations with the environment that a victory for nature now and again is not only tolerable but welcome” (763).

In addition, going back to the human/nature power hierarchy, while humans have been able to master technology, we don’t have a way to fight against large scale natural disasters. In addition, the mention of the termite queen on 746 also got me thinking of nature/the earth and how “she is helpless to evade the consequences of her power”, and because the earth has still been able to provide resources, humans have been able to keep living (764). I also do agree with the discussion in class that while talking about and raising awareness for problems the environment is facing are important, it is also important to take proactive steps, however small they may be. 

Response 27: "Theatre And The Autobiographical Pact"

Similar to autobiographies or biographies are “reality” shows on television, and they are great examples of “a ‘performance of a performance’” (738). Each person/character in the reality show interacts with the other cast members and this “performance of a performance” is easy to observe particularly because the characters on these shows have heightened reactions to events, in part because they are aware that their performance will be seen by thousands of people. For example, if another person on the show picks a fight with them, they may react overly defensive because they know there will be audience and they do not appear as weak.

“there are…interesting and complex explanations for our obsession with the personal. Auto/Biographies satisfy our desire for story at the same time as they promise to give us truths (if not Truth), to provide meaning, identity, and possibly even order” (739). In “reality” shows, each member also does a “confessional” section where they are the only on camera and they provide their reaction and personal thoughts to situations in the show. Perhaps people’s curiosity and need for truth is also one reason why “the other woman” involved in a political scandal can write a book and it is almost guaranteed to be a financial success.

It is important that “the autobiographical voice” is “available to minorities and to groups” as a form of self expression and truth of their experiences and struggles (740). Auto/biographies can also be tremendously inspiring to readers, such as in the case of public figures that are looked up to (such as Hillary Clinton and Nelson Mandela) and people “expect to be told the truth about someone’s life…that they live outside the text and go to the bank and grocery store as we do…despite our realization that we are engaged with art, not life” (741). Perhaps that (and the expectation of truth) led to many being outraged when it was found that many events in Three Cups of Tea were fictionalized events. An additional reason could be that because the author was a “lesser known…figure…and more conventional and flawed, or basically human” he was “more appealing and culturally resonant” with many readers (741). 

Response 26: "Answering The Question: What is postmodernism?"

Derrida  and deconstructionists would have approved of Lyotard’s “incredulity towards metanarratives” (202).

The definition of reality as not “simply a reelection the writing or painting, of the world as it is” but rather “realism is shown to be a way of representing the world as it should be” and the example of the Nazi party’s favor of “realistic” art depicting “sculptures of Aryan white muscular males heroically building the Third and Final Reich: the ethnically cleansed utopia that in fact was being built via the death and destruction of the Holocaust” showed an extreme danger of this “realism” that is aspired to (202). It reminded me of Lacan’s mirror stage, and in this example, it is a bit alarming the extents they went to achieve this mirror stage (not an individual mirror stage, but a mirror stage of society). Strangely enough, it also reminded me Lord Farquaad from Shrek banishing all the fairytale creatures in an attempt to create the perfect kingdom, and then later aspiring to marry a princess fit the ideal definition of a king as defined by the magic mirror.

I also liked Lyotard’s statement of creating text or work that is not “governed by preestablished rules, and they cannot be judged according to a determining judgement” and that “Those rules and categories are what the work of art itself is looking for” (204). This encouragement of exploration also rejects following an established metanarrative of the central established guidelines on how to create art. 

Response 25: "'Time' Has Ceased, 'Space' Has Vanished. We Now Live In A Global Village"

The discussion and emphasis of this reading on the importance of experiencing the world through other senses than just primarily relying on sight reminded me the movie Avatar where they connected to a center/tree to experience and share memories. While I do agree that “time and space have ‘ceased’” in the sense that “these are meaningless terms when any event or sensation can be simultaneously experienced by multiple people in multiple locations around the globe” the same thing that is broadcast around the world can have different perspectives (164). So, in that sense I guess it is important to learn “to trust diverse sources—and senses—of information, shifting away from the visual (we trust the printed text) to the multimedia (different information modes, such as the speculative, graphical, aural, or countercultural)” (164). One reason perhaps, is in regards to how political events are portrayed in the media. One example can be how propaganda varied according to the different political atmospheres of different countries during World War II.  If were presented with such propaganda today, it would be important to not just trust the text but also analyze it (be speculative, take into consideration the culture and political views of the origin of propaganda etcetera).

We sometimes forget the connective power of technology and one example of that is “the funeral of President Kennedy…[that] proved the power of television” as it involved “an entire population in a ritual process” (177). Another example of including people globally an experience are the royal weddings in Britain. 

Response 24: "The Work of Art In The Age Of Its Technological Reproducibility"

The discussion about the original versus a copy/an imitation is interesting, and each has their own strengths. However, I do agree that in regards to a technological copy, “In even the most perfect reproduction, one thing is lacking…its unique existence in a particular place” (157). One example is Anne Boleyn’s prayer book (the original) that she used and jotted notes in that is now located in the Vatican library. Even someone took pictures/copies of the pages (I don’t know if that would even be allowed), and “technological production can place the copy of the original in situations which the original itself cannot attain”, these photographic copies would still not hold the same value as the original prayer book (157). However, my intention is not to state that the technological copies do not contain any value at all, because they do as they would enable a larger audience to see firsthand the prayers and pictures included in the book and the notes along some of the margins. In this particular case, perhaps one reason that the value of the original is cannot be attained by a technological copy is because it somehow lets touch a piece of art from its origin of “unique existence” hundreds of years ago.

In other cases, I must agree that the technological copy is better, for example:  “the camera eye can see deeper into the close-up world (such as macro photography), and slow-motion film reveals movements never before observed by the human eye. In other words, the copy outperforms the original” (155). While experiencing the original (for example touching the old pages of the prayer book and examining the texture) is not replicable, the value of a technological copy can sometimes be just as important, if not more than the original. Going back to the importance of photography and video recorded by camera, those technological copies of times in the past can prove to be invaluable, for example when perhaps detectives are trying to solve a crime. Even photographs and video (technological replications of either art or even life as it is today) will no doubt be valuable a hundred years from now when culture, fashion, technology etcetera have advanced because they will record this aura/existence that others will be able to see and learn about the 21st century from. 

Response 23: "The Culture Industry"

I do agree that an increase in technology hasn’t led to a “loss of cultural cohesion” (329). We are even more aware of trends and popular events not only in the United States, but we are able to access similarities and differences in culture, values, politics, religion etcetera across the globe because of an increase in technology.  

However, I find myself in both agreement and disagreement with the statement that “Marked differentiations such as those of…films, or of stories in magazines in different price ranges, depend not so much on subject matter as on classifying, organizing, and labeling consumers” (331). It is true that “Consumers appear as statistics on research organization charts, and are divided by income groups into red, green, and blue areas; the technique is that used for any type of propaganda” but it is not entirely as simple as that (331).  There are films that are formulaic and rely on “’effects’ or technical details” for success because that is an almost foolproof formula for attracting audiences despite the questionable quality of the script (329). However, there are also films that have a great script and also rely on popular themes such as male masculinity or flashy effects; however, using technical effects or popular trends to appeal audiences doesn’t decrease the quality of the work. For example, movies and films such as The Incredibles, The Lord of the Rings, Harry Potter, The Departed, Fight Club contain technical effects, a popular theme of competition between males, idea of defeating a villain etcetera—although response to the overall film is subjective and varies with each audience member, one can agree that incorporating popular themes or effects does not diminish the work as a whole.

In addition, while popular culture and increased technology may promote this conformity (which I will briefly address in the next paragraph), there are other films that are entirely original such as 12 Angry Men and Forest Gump. One could even argue that an increase in technology also contributes to original stories and works. For example, many indie films that do not have the backing of big studios can be popular or brought to the attention of a wider audience because of technology.

Technology and trends, on the other hand can also contribute to conformity. One kind of amusing example of this is the trend of the eyebrow. In the early 2000s, there was a very popular trend of thin female eyebrows and it got to such an extent that people started tweezing their brows so much that the hair never grew back. Now, the trend has changed and there is more emphasis on a bold/strong brow. This trend has become more popular, in part because of technology and so more people are aware of it and eager to conform to/use this new trend. The trend has become so popular that there are makeup products (such as brow powder and brushes) specifically designed for eyebrows.

Response 22: "The Location of Literature"

One that statements that really caught my eye declared that “the ways of thinking about the varieties and complexities s of literary participation correspond to new ways of thinking about whose lies and which objects are transformed by migration”  (922). It also got me thinking about not just migration, but also about perspective, the perspective of the migrant versus the perspective of the new society/place that person was migrating to. In history and in culture, there have been always different perspectives on history, literature, and society. For example, there is a common phrase that history is written by the winners (the dominant powers) and when they choose to retell the story, they may omit parts of the story that may reflect to be unflattering to them. It also got be thinking about colonial and postcolonial literature and how they can also be classified as migrant literature because they include either the perspective/response to a new culture (for example when Western countries moved eastwards). In addition, postcolonial literature isn’t so much about “characters who believe themselves to be very much at home” but rather a response to a very unexpected conundrum of not feeling at home in the place that is their home.

The statement that “the political and social processes of immigration shape the whole literary system, the relationships among all of the works in a literary culture, and not simply the part of that system that involves books generated by immigrant populations” is quite true (922). It also got me thinking about, for instance, the history of the United States and how it encompasses the stories of differing migrants since its discovery and how it has affected them and diversified American society. In addition we share this global fascination of tracing our roots and our ancestry and learning more about our identity through people of the past (which also includes their migration stories). 

Response 21: "Godzilla Vs. Post-Colonial"

I really like the fact that “Thomas King (Cheroke) entirely rejects the postcolonial paradigm as applied to Native literatures, because it implies that Native cultures only begin to make sense with the advent of colonialism, as well as in relation to its impact and aftermath. Native cultures existed orally before the arrival of European invader-settlers, and for King there is no intrinsic connection between them and colonial existence” (566). It is very refreshing to see identity from the perspective of a people determined not by a binary hierarchy structure where the minority population is at a disadvantage in comparison to the politically/economically/socially stronger colonizing force. I really like the idea of identity and self-definition that seeks to express itself without comparing it to any other group.

There is another statement that reinforces the idea of identity without a binary/comparing it to any other social structure: “For indigenous peoples around the world…their identities, argues King, are already anchored in their own traditions, one which many native peoples argue have existed since time immemorial” (566).

This new idea of having literature being something that excludes outsiders on purpose is different from Achebe’s point of view, but is still beautiful in its own way. It’s also a reversal on the typical hierarchical schema, where the West/whites are the ones that are excluding groups that are not the norm (women, minorities, African Americans, African Canadians etcetera): “For the non-Native reader, this literature provides a limited and particular access to a Native world, allowing the reader to associate with that world without being encouraged to feel a part of it. It does not pander to non-Native expectations concerning the glamour and/or horror of Native life” (570). This literature also does not attempt to mimic or please and it is again, very refreshing to see a different stance/perspective in terms of determining how one’s literature and social identity is defined. 

Response 20: "Islam As News"

Said makes some claims in regards to the differences in how Eastern and Western countries are portrayed (for example, in the media) and how they are perceived. “Said argues, it is during…crises that the American media gets interested in ‘Islam’, a stereotyping label which stands in for the diversity and difference of actual Muslim peoples around the world” (186). This statement is shown to be somewhat accurate even today, when the media portrays the stereotypical image of an Islamic person to match and also influence viewer expectations and stereotypes. One reason is because it is easier to find information that supports our pre-existing viewpoints.

I also agree with the statement that “Said notes how ‘The West’ is a label that is not reduced to the dominant religion of Christianity, or any of its countercultural or past revolutionary impulses, but “Islam” is a religious label that stands in for all of the Muslim world” (187). Any time there is news of an Islamic individual or an Islamic community, their actions are usually tied to religion. One signifier of the Islamic religion is the head scarf that females wear. I had a friend in high school who was stopped by a female TSA employee and forced to take off her hijab in public. She told me about how she asked if this “security search” could be done in a private room so that nearby males would not see her hair. The TSA agent refused, and my friend told me with downcast eyes how exposed she felt as she removed each pin and finally pulled her scarf off her head. This instance is indicative of the fact that “Sometimes the images do more damaging work that any amount of intellectual re-education can heal” (187). The hijab is now more associated with the perception of female subjugation under a dominant patriarchal society (which may be true), but the instances where Muslim females have chosen to wear it out of their own free will are either ignored or overlooked. In addition, the hijab is also associated with Islam and terrorism which can lead to uncomfortable situations, even for peaceful Muslim followers. 

Response 19: "Of Mimicry And Man"

There is an expectation of the mimicry man to perform almost opposing roles, but practically this doesn’t play out well.

 Mimicry is found in the expectations when “The comprador class within colonialism is…made up of indigenous peoples who have been trained to not only run local colonial administrative  affairs but who are also expected to replicate the national and ethnic attitudes and values of the colonizers” (540). This process of going against your native community, people that you share a common history and culture with in favor of an alien authority is a curious notion. While the mimicry man is expected to see his native communities through the viewpoint of the colonizers, he will never be fully accepted by them, try as me might. He will be “Almost the same but not white” (544).

So while there is an expectation for him to fulfill this role and adopt a view of his native community as inferior, there is also an unspoken expectation for the mimicry man to understand that he will never fully be accepted by the colonizers. In addition, he may also be seen as inferior by the native population for choosing to side with those that imposed their power to take away native resources.

And again, if we are looking at the power structures, the weaker structures (the mimicry man, the native populations) must exist so that the colonizing powers can appear as “superior” to them. Without the weaker structures existing/in place, the superior position (economically, socially, politically) of the colonizers would not be recognized, and it fact may not even exist.

Response 18: "The African Writer And The English Language"

The case that Achebe makes for integrating native experiences through a changed English language is interesting. “Achebe argues that having a ‘national’ language, even if it was one that served colonialism, can be a positive communication tool, without eliding local differences and particularities” (547). He does make a valid point through that statement because if one were to simply write a story in a language that is only native to that particular region, the story will not be understood by or become accessible to a larger audience. While African literature is not “one unit but…a group of associated units—in fact the sum total of all the national and ethnic literatures of Africa”, expressing these different stories in a global language can make the stories resonate and show/educate readers on the diversity and different example of the complexities and differences in African literature and culture and provide reasons as to why one “cannot cram African literature into a small, neat definition” (548).

Using English instead of native languages could contribute to “speaking of African experience in a world-wide language”, again because it would be accessible to and understood by a larger audience (552). Perhaps if the author doubts that the story can remain purely authentic if written in English, the author could write a story in their native language and then also provide the story written in English. However, while choosing to provide an English version of stories and literature, “The African writer should aim to use English in  a way that brings out his message best without altering the language to the extent that its value as a medium of international exchange will be lost” (552).

There is also a question posed in the reading, about how “The real question is not whether Africans could write in English but whether they ought to” (553). I do agree with Achebe’s viewpoint that if English can authentically portray the African experience through literature, by also keeping authentic African surroundings, language, portrayal of relationships etcetera.  Someone in class once mentioned that one purpose of literature is to show the reader the rest of the world, and if African stories and literature can be used to depict authentic experiences if written in English, it would be beneficial to do so because it educates outsiders and can be a source of comfort for people that can relate to those experiences. 

Response 17: "Orientalism Now"

“Moreover, the Eastern travelers in the west were there to learn from and to gape at an advanced culture; the purposes of the Western travelers in the Orient were, as we have seen, of quite a different order” (533). This statement suggests that while Said recognizes that the West is not in awe of Eastern cultures, he also does not seem to approve of the high regard in which the East holds the West; this can be seen particularly in the phrasing “gape at an advanced culture”. The term gape (instead of admire, aspire to etcetera) especially seems to point towards that hint of disapproval. This disapproval of not only the West, but also the passivity of the East is further implied in the statement: ““For a number of reasons the Orient was always in the position both of outsider and of incorporated weak partner for the West” (535).

Said disapproves of the almost blind adoration that the East held of the West despite the fact that “The Oriental was linked thus to elements in Western society (delinquents… women, the poor) having in common an identity best described as lamentably alien” (535). Perhaps it can even be observed that the Oriental was not just linked to elements that were seen as lesser but perhaps the Oriental was held in an even lower regard by the West than how it regarded women, the poor etcetera.  

“Orientals were rarely seen or looked at; they were seen through, analyzed not as citizens, or even people, but as problems to be solved or confined or—as the colonial powers openly coveted their territory—taken over…since the Oriental was a member of a subject race, he had to be subjected: it as that simple” (535). While the Oriental was taken over, the Oriental was also “rarely seen or looked at” and that “in discussions of the Orient, the Orient is all absence” (535). For the West, women may not have been as much of a threat because for example, during the Victorian era the trend of becoming ill and fragile perhaps subdued female observations of patriarchal structures. Women were perhaps also the weaker binary in the male/female binary hierarchy, and had been for a long time. In addition, “Orientalism itself, furthermore, was an exclusively male province…This is especially evident in the writing of travelers and novelists: women are usually the creature of a male power-fantasy. They express unlimited sensuality, they are more or less stupid, and above all they are willing” (535).

Perhaps one reason that the Orient was regarded as even lesser than these alien identities was because of the threat the Orient possessed through ownership of land and resources that the West coveted. Perhaps it was also less threatening to the West that the weaker binary in the East/West binary hierarchy to possess these desired resources. 

Response 16: "Voices From The Margins"

Rap culture and rap music has undoubtedly changed since its emergence, but one of the great things about it is that it has now become its own voice and heavily influences other aspects of mass media and popular culture (although there are some drawbacks to the new promotion of a lavish lifestyle).

“news media attention on rap seems fixated on instances of violence at rap concerts, rap producers’ illegal use of musical samples, gangsta raps’ lurid fantasies of cop killing and female dismemberment, and black nationalist rappers’ suggestion that white people are the devil’s disciples” (179). This statement kind of gets one to think about the media’s tendency to not perhaps always go with the best story, but rather stories that would gain the most public attention/outrage/surprise etcetera. It is no secret that minority actors usually get typecast into stereotypical roles associated with that race or ethnicity. On the Steve Harvey Show, Steve brought on some people that work in Hollywood to ask whether roles are still typecast into stereotypes and one African American actress talked about how sometimes there would be stories/scripts of a black character but the story didn’t fit the traditional stereotypes of black culture/community and so those scripts would be given to white actors instead.

I do agree with Rose’s statement that “Rap music is a black cultural expression that prioritizes black voices from the margins of urban America” (179). Although “Even as rappers achieve what appears to be central status in commercial culture, they are far more vulnerable to censorship efforts that highly visible white rock artists in the music and sports industries”, rap music today is still more expressive of African American culture and subcultures than African American characters that are portrayed in a majority of films and television shows. 

Response 15: "The Complex Face Of Black Canada"

While I do understand Clarke’s reasoning, issues of gender almost seem to take a backseat in comparison to the issues of race, and one reason I concluded this is because the primary arguments focus on comparing specifically black males against the general population or comparing specifically black males against  white males. However, the drawbacks that black females face are only briefly mentioned throughout the reading (for example, the history of immigration of black females and males). Due to this, Clarke seems to be subconsciously establishing a binary hierarchy where black males are the dominant binary and the black women are the weaker/lesser binary. Another reason could be that he includes a lot of personal experiences in this reading, and because of that, simply focuses on the issue from a male perspective. 

The data he provides on education versus employment/unemployment rates, comparing black males against the rest of the population do strengthen his claims. It also emphasizes the stark reality of his statement: “A constant interrogation of our belonging inculcates within us” (434). Perhaps this wound of not belonging is made even rawer by the grim statistics Clark provides where “Blacks are as well educated as the average Canadian but suffer higher unemployment (15 percent compared to the Canadian average of 10 percent…)” (437).

 It was particularly surprising that “83 per cent of Canadians did not know that slavery had been practiced in pre-Confederation Canada” (434). Perhaps one reason for this is that “The African-Canadian communities, accounting for only 3 percent of the Canadian population, will have a more difficult time achieving solidarity than American Americans, who comprise 13 percent of the American population” (436). 

Response 14: "The Fact of Blackness"

In Fanon’s reading, the subject of binary hierarchies comes into play: “not only must the black man be black; he must be black in relation to the white man” (402). His experience on the train was particularly sad. I also have to agree with his statement that color prejudice “is nothing more than the unreasoning hatred of one race for another, the contempt of the stronger and richer peoples for whom they consider inferior to themselves” (405). Again, going back to the binary hierarchies, it reminds of a reading we had very early on in the semester where it talked about how while the slave had to be reliant on the master for protection and survival, the master was also reliant on the slave for his status and level of prominence in society. In the same way here, even the richer would need someone to be “less” than, perhaps in this case “less” than financially otherwise they wouldn’t be the dominant binary societally.

There is also this dilemma Fanon faces of not fitting in not only with the whites, but also with others of his own race and ethnicity on several levels. He mentions “that little gulf that exists among the almost-white, the mulatto, and the n-word” (402). It reminds me of Clarke’s “The Complex Face Of Black Canada” where in the intro, it is mentioned that “people from ‘black-majority countries’ often identify via class” (433).  In areas where there aren’t large racial divides, there are divides based on shade of color and economic standing. Here, Fanon is facing not only exclusion from whites, but from people with whom he shares a common ethnicity and similar heritage.

There was also another passage that caught my eye: “The white world, the only honorable one, barred me from all participation” (404). It’s a sad kind of irony that the dominant binary is self-proclaimed to be “honorable” and civilized but is both subtly and unsubtly exclusionary. 

Response 13: "Gender Asymmetry And Erotic Triangles"

I liked this reading because it has an interesting argument that “even heterosexual relations in literature and culture often take their structure not only through the relation between women and men, but also, and especially, through men’s relations to each other” and that “the desired woman…gives the desiring man status with other men, a trophy, a sense of victory and power….over observing, envious, or rival men” (321). While it is true that sometimes rivalry between the males is what shapes their actions perhaps to figure out each other’s strategy because neither wants to lose the woman. In a way, it’s a little sad that there is more emphasis on the rival and figuring out their strategies etcetera. It also made me question if either male rival ever spends as much exhaustive intellectual effort in regards to the woman of interest. Honestly, if she were portrayed as intellectual and powerful (and if she was aware that both of them were fighting over her), many stories where patriarchy and this “relationship” between the men would not exist; because if she was intelligent and strategic, she would pair up with the man she was interested in and they would scheme together on how to defeat his rival together.

While I can understand the reasoning behind the first quote, I’m not entirely convinced on the declaration that “’The total relationship of exchange which constitutes marriage is not established between a man and a woman, but between two groups or men, and the woman figures only as one of the objects in the exchange, not as one of the partners’” (324). However, I can see this statement being more applicable to societal structure more in 1985 than today. At the same time, I do have to admit that this structure still does exist in some areas of the world. Even in arranged marriages, the agreements are primarily between the parents (of the male and female) or agreements are between the male and the parents on both sides.

Response 12: "From Interiority To Gender Performatives"

I do agree with Butler’s argument that gender is held to “’compulsory’ and ‘normative’ heterosexuality” (581). One reason is because even today, most societies around the world frown on any type of sexuality that isn’t heterosexual (homosexuality, asexuality) and because of this, “as a strategy of survival within compulsory systems, gender is a performance with clearly punitive consequences…indeed, we regularly punish those who fail to do their gender right” (585). “the gendered body is performative” and expectations of how gender is portrayed varies throughout the world (583). The idea of what is means to be male is primarily characterized by “male” traits such as aggression and an external toughness, physical and emotional. The football quarterback is the epitome of an ultimate male, in the West anyway. However while strength, especially physical is a generally universal standard/expectation of masculinity expected from men, the definition of masculinity is different in other areas of the world, such as parts of Asia. In Korea, men are increasingly becoming meterosexual, they even get clear pedicures, and Korea is actually one of the largest emerging markets for male facial skin care and some cosmetic products. While the idea of a meterosexual male has slightly permeated towards the West, it is still not an idea that is absolutely accepted. While Derrida might disagree, a universal truth is that human beings do not want to be shunned by their societies. Due to this, many perform repeated actions that are associated with either gender to fit in so that they are not excluded for being themselves. In a way, this act of attempting to fit in by performing expected gender roles is in a way a mimicry of what it means to be an ideal man or an ideal woman. 

Response 11: "Scientia Sexualis"

While I do agree that some Eastern countries approach sexuality as an ars erotica/erotic art, that “foregrounds pleasure and its performances”, and that in these countries, sexuality isn’t discussed more out of reverence than in an attempt to avoid discussing such matters, it is also true that in a lot of these societies there are also certain taboos against exploring sexuality, for example outside of marriage or with another person of the same gender (592).

I also do agree with the argument he makes throughout the reading that to confess to a higher power that then judges you and decides to forgive or punish you “one confesses to the person or authority who will be judging one’s actions in return” (594). He goes on to mention that confession has been a method to extract truth, in “justice, medicine, education, family relationships, and love relations, in the most ordinary affairs of everyday life, and in the most solemn rites” (595). Foucault also mentions that confession was used to extract truth and that sometimes “truth” was obtained through a confession under torture.  While one is confessing, and confessing is liberating, they are also giving up their power and letting someone else decide the consequences they themselves will have to face.

 It got me questioning the possibility of a role reversal. What about the possibility of a false confession in an attempt to gain power, and perhaps that this kind of power/advantage is even better because the authority figure they are “confessing” to is not aware that it is a false confession. This reversal of positions would have huge implications in justice, personal relationships etcetera. 

Response 10: "Feminism and Deconstruction"

“deconstruction provides the tools for exposing the fact that the opposition between the ‘sexes’, like the definitions of ‘women’ and ‘men’ is a social construction, not a reflection or articulation of biological fact…deconstruction sets up the possibility that the supposedly fixed opposition of masculine/feminine might lose its social prominence because we could begin to recognize that there is no necessary connection between anatomical sexuality and gender stereotypes or roles…(boys might be allowed to be more nurturing, for example)” (113). This statement also reminds of some instances where a gender didn’t follow an expected behavior associated with that gender; for example, the fierce and very female Amazon warriors. It is also true that there has been such an increase in certain traits being associated with or against either gender. For example, guys can’t be publicly emotional/sensitive, females can’t be bragging about their conquests without facing some sort of backlash. Even from a young age, children pick up on these cues and expectations. One blogger mom wrote about how her son wanted to take glitter pens to kindergarten but was hesitant to ask her to buy them for him because even by then he already understood that may be not be accepted by others. Once I volunteered to pack lunches for those that might not have enough to eat at home, and the organization also brought in some kids (around 6-10 year olds) to perhaps teach them certain values while they were still young. Each child had to get a bag, and put one of each item in the bag (1 jar of peanut butter, 1 box of cereal, 1 can of beans, 1 can of soup etcetera). By the time, the kids were halfway through the line, the bags got so heavy that they started dragging the bags behind them. The girls were more willing to accept help from an adult. There was one younger boy who let an adult volunteer help him carry his bag, but as soon as he realized that all of the other boys were doing it by themselves, he insisted that the didn’t need help while packing the next bag. In situations like this, deconstructing the constructed oppositions between genders would be quite liberating. Perhaps this deconstruction of expected gender traits and behavior will also decrease the stigma that gay and trans communities face.  

I appreciate deconstruction because it is wary of the concept of one universal truth/ center because it leads us to re-examine and questions certain hierarchies or paradigms that are in place. For this reason, I disagree with Poovey’s statement/prediction towards the bottom of page 114 that deconstruction will be rewritten/left behind. While I do agree that not every text would be best analyzed through a deconstructive approach, it is an undoubtedly helpful tool in re-examining familiar texts and being able to see them in a new way. 

Response 9: "Sorties..."

 “…all these pairs of oppositions are couples. Does that mean something?” (654)

I had two different reactions to this particular reading. One the one hand, I found myself comparing passages supporting some of the claims, and on the other, I found myself recalling situations where the opposite happened.

“Night to his day—that has forever been the fantasy. Black to his white. Shut out his system’s space, she is the repressed that ensures the system’s functioning” (657).  

It reminds me of Elizabeth I and how her court advisers tried to get her to marry so that he could rule the throne and country, while she would be on the sidelines and the bearer of his children. From their point of view, by not marrying she was risking “the system’s functioning”. From a deconstruction perspective, in her case, the presence of an unmarried queen and the lack of a husband didn't indicate weakness, but rather showcased her qualities of independence, strategy, and the ability to be a better ruler than her father. Would the presence of a husband have meant that she would have been considered just a shadow, would her ideas have never come into fruition? Would that have led to England never having a Golden Age? Possibly. 

Kind of similar to that is another quote: “Beautiful, but passive; hence desirable; all mystery emanates from them. It is men who like to play dolls…Just enough life—and not too much. Then he will kiss her. So that when she opens her eyes she will see only him; him in the place of everything, all him” (656). 

It reminded me of The Doll’s House and how the author of this reading was talking about how philosophy kind of inserts itself into literature (for example, regarding how women are viewed). In the beginning of the play, Nora is seen as this light, pretty thing that plays with her children without a care in the world and seems to be all in for her husband. However, when Torvald finds out that she’s illegally borrowed money, he doesn’t acknowledge the fact that she did it for him, or that she’s been strategically thrifty and saving money without his knowledge to pay the money back, he seems to care more about the fact that it’s going to reflect badly on him and says Nora can’t raise their children anymore. However once he finds out that Nora is forgiven by Krogstad, he attempts to take back his words and return her to the lively plaything she was. The play is a reflection of the quote from the reading, it’s exactly how Torvald sees his wife.

In both these situations, Elizabeth I and Nora were both judged and placed under sociocultural expectations as women first. Their cunning, their strategy, their ability to not only survive but thrive in difficult situations took a far second role. This also reminded me of the deconstruction analysis I did about Red in Orange is the New Black. As the author of this reading aptly put it: “isn’t the worst thing that, really, woman is not castrated” (658).

One woman that was able to thrive and came to mind was Fiona from Shrek. “And suppose he kissed me? How can I will this kiss? Am I willing?” (657). It reminded me of the scene where Fiona first sees Shrek (assuming he’s her knight in shining armor) and tries to look pretty and will the kiss so that the spell will be broken. It’s pretty funny and different from the other “once upon a time” princesses (such as Snow White and Sleeping Beauty etcetera).  

All screenshots obtained from "Shrek Meets Fiona (1st Time)." YouTube. YouTube, n.d. Web.

Response 8: "The Blind Spot of an Old Dream"

While I found Freud’s excerpt in the section “Woman, science’s unknown” to be interesting, I basically disagreed with what he said. The quote talks about how “Throughout history people have knocked their heads against the riddle of the nature of femininity” and how men have never stopped worrying about trying to understand this “problem” and how this worry doesn't apply to women because they are the said “problem” (644). He seems to contradict himself when he talks about how the debate of understanding femininity doesn't involve women. Even from just the quote itself, the woman doesn't seem to be the “problem”; the problem seems to lie more in the fact that men debate amongst themselves on what they think defines femininity without including the perspective of the subject of discussion.

There is a quote on page 650 that I agree with, where Irigaray states that Freud's analysis "is an organized system whose meaning is regulated by paradigms and units of value that are in turn determined by male subjects" and it is particularly because of that that women are seen as less than/lacking throughout the text.

In a way, it also reminds me how the New Critics emphasized meaning could only be derived from the text and avoided looking at how external factors such as societal events could have also influenced the said piece of literature (for example, how the New Critics disregarded societal changes in the South). In both these situations, Freud and the New Critics are looking at things from the perspective of the "norm" (white, male) and because of this, they may not always read/assess the situation from the most accurate viewpoint.

Another one of Irigary's statements that I agreed with was: “…it is precisely the downplaying of the female side of this series of binary oppositions that marks the importance of the masculine” (644). It’s quite true and interesting how even the dominant term in the binary relies on the ‘inferior term’ to reassert its advantage; it also reminded me of a previous discussion about how even the status of the master relies on showing how many servants he has. I wonder what Freud would have to say about the fact that this seeming perfection and elevated status of males relies so heavily on his perception of women as passive and inferior/imperfect. Another question is: which is the lesser of two evils? To be completely dismissed (as the New Critics did) or to thought of as subservient (as Freud did).

Response 7: "Infection In The Sentence"

Several passages stood out to me, so I decided to list them and my observations/responses below.

 “On the one hand…the woman writer’s male precursors symbolize authority; on the other hand despite their authority, they fail to define the ways in which she experiences her own identity as a writer” (668). Perhaps one reason “they fail to define the ways” is because they (male writers) don’t really even attempt to understand the struggles and experiences of a female writer. However, the question is, even if male writers attempted (during this time period) to define how females experience their identity as a writer would it even be accurate? While women were considered the outsiders and the aliens during the time this reading was written, would males and the patriarchal structure that was so used to being the norm be entirely successful in accurately defining the struggles and realizations of the female writer?

“…like most women in patriarchal society, the woman writer does experience her gender as a painful obstacle, or even a debilitating inadequacy… Her culturally conditioned timidity about self-dramatization, her dread of the patriarchal authority of art, her anxiety about the impropriety of female invention” (669). This quote reminded me of something I learned in an Abnormal Psychology class: researchers wanted to determine whether or not that was any bias in how males versus females were diagnosed by a psychologist. So, they sent a list of symptoms to various psychologists; each psychologist received the same list of patient symptoms. Only the gender was changed (male/female).  A majority of the lists where the gender was manipulated to female were diagnosed with Historonic Personality Disorder (which is where one is diagnosed to be an attention seeker, overly emotional and dramatic). However, the lists where the gender was manipulated to be male were determined to be narcissists. Thus, this disadvantage and stereotyping that females face, not only in the field of literature, but also in the field of science. 

“In the nineteenth century, however, the complex of social prescriptions these diseases parody did not merely urge women to act in ways which would cause them to become ill; nineteenth century culture seems to have actually admonished women to be ill” (671). That sickness wasn’t a “byproduct” but rather the desired goal (671). This passage was probably my favorite, just because it seems to be quite absurd, and also the fact that it was “’considered natural and almost laudable to break down under all conceivable varieties of strain—a winter dissipation, a houseful of servants, a quarrel with a female friend, not to speak of more legitimate reasons” (671). This idealized frailty reminds me of Lacan’s mirror stage, something that is always aspired to but never quite achieved. In addition, it seems to be a way of almost silencing not only the female authors but the entire female gender. Perhaps if one is struggling to survive because they are so sick (here, on purpose), how will they ever find the time to question this established patriarchal structure? 

Response 6: "The Machines"

There were a few passages from “The Machines” that particularly caught my attention. For example, “the concept of a hierarchical body, with ‘higher’ controlling and functioning organs, such as the brain, or the face…is rejected in favor of intestines of desire” (GT 296). I am in agreement with this statement because it reminds me of smoking, in a way. People who smoke know it’s bad for them and can damage their organs in the long run, but they do still smoke because they desire that cigarette. However, there are people that want to quit smoking, which leads to the competition of the “’higher’ controlling and functioning organs” (the brain) and the “intestines of desire.” There can even be ex-smokers who are tempted, and again comes in the struggle of the brain versus desire. There was also a mention of how humans are “’desiring machine[s]’” (296), and it is true that humans are driven by desire: our desire for a stable income, a good life, good food, great friends, to travel, to complete our bucket list and so on. As Petyr Baelish says in Game of Thrones, “it doesn’t matter what we want, once we get it we want something else”.  However, there is also an interesting kind of reversal, sometimes we are machines not because we follow desire, but rather forsake it or suppress it in favor of conventions or expectations set by society. 

Response 5: "Psychoanalysis and its Critics"

I do agree somewhat with Freud’s id, ego, and superego theory. Undoubtedly, there have been instances where we have denied ourselves something that we wanted (id) because we were worried of what others would think (ego) or because it wasn't the best moral decision (ego). Sometimes, if the id is stronger, we do let gratification come before our worries of other’s reactions or the right thing to do. However, I am also in agreement with his critics in their rejection of sexuality “as the underlying cause of neurosis” (GT 239). I also think Jung’s “therapeutic use of word-association tests to trigger emotional responses (which uncovered otherwise hidden neuroses)"would have been more telling than Freud’s dream analysis (239); mostly because I think how we respond to things or how we don’t respond to certain things is a lot more telling than interpreting the dreams that we have. Not to say that interpreting or discussing dreams isn't of value, for example as we discussed in class, the nightmares of war that veterans have after coming home from duty is a very telling kind of dream, and those nightmares/dreams do need to be addressed. 

Response 4: “Levinas and Laozi on the deconstruction of Ethics”

“Derrida insists that meanings are determined by the ‘play of differences’ in the words themselves, in the way they signify, and in the way we use them for our own purposes, whatever they may be. The play of differences, in turn, is made possible by the fact that part of the meaning of a word is the very thing, or things, that the word excludes, for example, the ‘day’ that ‘night’ excludes, the ‘oak tree’ that the ‘acorn’ excludes. Very often, what is excluded is merely deferred, like the day that is deferred from what now is the night, the oak tree that is deferred from the present acorn…What is deferred, or excluded, can be called upon to undermine the unity of meaning, to blur the sharp line that divides the two terms of a binary opposition, thus leading to a multiplicity of meanings. For many literary critics, this constitutes deconstructive reading (GT 135).”

I wanted to do a deconstructive analysis on a character from the TV series Orange is the New Black, called Red, and analyze what the presence and absence of certain indicators tells the audience about her.

The picture on the left is of Red before she goes to prison. The one on the right is after she has adjusted, and has even managed to thrive while incarcerated.

When she's still a free woman, Red's hair (although a dark red) is tame and in a neat half updo. Her makeup is toned down. Although Red and her husband have immigrated from Russia and run a small store, her husband is looking to get in with a successful Russian businessman. In his attempts to do so, he encourages her to get on good terms with the businessmen's wives. Even though Red's attempt to socialize with the women fails miserably, her clever business idea gets the attention of said successful Russian businessman that her husband had been wanting all along.

The second picture is after Red has become accustomed to life in prison. Her hair color, makeup, and nails have become more vibrant, and all three directly reflect her bolder personality. Red's hair is no longer in a neat updo, but is styled to make her look fierce and ready for attack (her experiences in prison have made her quick to react when provoked, and if she doesn't immediately retaliate, she will soon). In prison, Red doesn't forego the maternal role. Her hair, although fierce, is also in a style that brings to mind the image of a mother hen. She is quick to protect her prison "family" and she has certain rules that she expects them to abide by (such as remaining drug free).

The absence of fierce hair and bold colors in the picture on the left indicates her demureness. Although Red is wife, a clever woman, and a mother, it is her role as an obedient wife that is emphasized.

The absence of a tame appearance in the picture on the left reflects how much bolder and more vibrant Red has become. Although she is locked up, it is in prison that Red is able to showcase all of her strengths, without one role taking precedence over the other.


Image sources:
1. http://projectfandom.com/wp-content/uploads/2013/07/red.png
2. http://beta.img.cbsnews.com/i/2014/05/16/ff074f19-1527-4bc5-8454-2c9865a2fa76/v0915oitnb-         s2busshelter67x455cemusany6red.jpg

Reading Response 3: "Derrida"

It was very interesting to read about Derrida’s childhood as a relative outsider and how it may have influenced his theories of deconstruction, and to contemplate the question of what would Derrida’s theories have been like without his experiences in Algeria.

However, there was a particular passage that caught my attention: “within familiar philosophical binaries there is always a violent hierarchy. One term of the binary is always superior to the other. It is the task of deconstruction to disrupt that hierarchy, the place the superior term under erasure” (GT 87).

From what I understand, terms in binaries are understood in how they differ from each other. For example: big and small, we measure how big something is in comparison to how small something else is. Or, sweet and bitter, we understand how bitter something is in relation to what something sweet tastes like. In instances like this, which binary is superior to the other?

In order to understand binary opposition better, I looked online for more detailed examples, and
found one on Wikipedia and I gained a surprisingly good amount of insight, especially regarding my
question of how a particular term in the binary is superior to the other.

  

It mentioned how  “the perceived binary dichotomy between man/woman, civilized/uncivilised, and white/black have perpetuated and legitimized Western power structures favoring  ‘civilized white men’” and even regarding “gender, class, sexuality, race, and ethnicity”, within them, there is an “an unequal binary opposition: bourgeoisie/ working class man; white/people of colour; men/women; heterosexual/homosexual”¹. Granted it’s not the most scholarly website, but it was very easy and clear cut to understand, and how in these examples, one has a societal advantage over the other in the binary.

It also talked about the complications of dichotomy, and even when we are talking about just heroes and villains, there are binaries associated, with even that, such as “good/bad, handsome/ugly, liked/disliked”¹.  It reminded me of our class discussion regarding how heroes are usually associated with lighter clothing colors, and villains are associated with darker colors, and it’s interesting to see how there are dichotomies associated within other dichotomies (in this case, regarding heroes and villains,  and lighter and darker colors).

References:

1.       "Binary Opposition." Wikipedia. Wikimedia Foundation, n.d. Web. 28 Jan. 2015.

Reading response 2: "Deconstruction and post-structuralism"

In a paragraph about deconstructionism from “Deconstruction and post-structuralism”, there was a mention of how meaning is always changing and that “this is what Sassure had argued by saying that signs are arbitrary, and that they only signify something because a cultural system has artificially constructed or assigned a meaning to them; there is no self-present, intrinsic value” (GT 74).

This got me thinking about how some colors have culturally different meanings. For example, in a lot of Western culture, women usually wear a full length white dress on their wedding day. In some cultures in Asia, for example, followers of Hinduism wear full length white garb when they go to a funeral/when they are in mourning.  Of course, the particulars would be different (a wedding dress is going to look a lot different than mourning clothes of a completely different culture), but the general symbol of what a woman in a white dress means is defined by the particular culture. So if the ‘signified’ is a lady in white, the Western parts of the world, the ‘sign’ would be a bride. However, if the same ‘signified’ was to be seen through the perspective of a Hindu, the ‘sign’ would indicate she’s probably a widow. The same thing can mean two completely different things based on culture and perspective, and is an example of how meaning is always changing.

It’s interesting to observe that what’s true in literature/fairy tales and literary theory can very well be applied to real life scenarios. 

Reading Response 1: "Two Aspects of Language"

There were two concepts that stood out to me from the reading, and they were both from “Two Aspects of Language.” The first one was about Aphasia and using it as a way to approach language; it’s a fascinating idea to learn about language and speech by observing the aphasic regression and looking at children’s language development (sounds, grammar etc.) in reverse. Not only that, it was interesting to observe this very technical process where linguists deal with “psychological and neurological data” and familiarize themselves “with the technical terms and devices of the medical disciplines dealing with aphasia” and work “with aphasic patients…directly and not only though a reinterpretation of prepared records which have been quite differently conceived and elaborated” (45). When one thinks about learning about a language, they may look at grammar or words/wording choice and this is a very different way of approaching that.

Another concept that fascinated me was the idea that that when a person is talking, or using language in general, he isn’t “a free agent in the choice of his words” (46), and that the words that he uses are from a “lexical storehouse which he and his addressee possesses in common” and they both share the same “prefabricated representations.” (46). This limitation is actually very true, and yet it’s a very different idea than what we’re used to; it got me thinking about the concept of freedom of speech and the belief that we can say/express whatever we want, however we want(which is true), but even while doing so that we are limited in a way.