Initially I believed that the Thomas translation made more sense to me because there wasn’t a lot of figurative language used. It also may have been easier to process because I had already read the Anderson translation. In our meeting the majority agreed that the Anderson translation seemed to be easier to understand ad more poetic. Due t it;s use of metaphors and rhymes. It seemed to be more of a direct translation and flowed better. Hearing my fellow humesters thoughts, I couldn’t help but agree with them .
?- how often was a poem past down by word of mouth and how much could it change from start to finish
!-the authorities coming for the poets and arresting them
One of my first zoom experiences that was not class related, a place to share creativity ways of relaxation and feelings towards the current situation worldwide, including isolation. The guest speaker, and founder of Free Word at Davidson, began by validating everyone’s situation as difficult and a time of grief, regardless of what home situation you have. Another related musical notations to being “the soulful self feeling a drift and somewhat shock”. It was amazing to hear several different perspectives during this time and see what art people have made as a form of relaxation and expression.
One of my favorite parts about this event was the sense of community there was at such a difficult time. The fact that so many beautiful things came out of such a time of tension. It reminds me of Tupac Shakur’s poem “The Rose that Grew from Concrete” and the famous saying the lotus which blooms through adversity. Despite the challenges we all face at this time, or the difficult times we have or will face in life, it’s not the end. There is always a silver lining, we just need to take another look and shift our perspective. It’s a chaotic time but I’ve seen more humanity in the past few weeks than I have in most of my lifetime. I’m happy to see that a byproduct of this situation is bringing together communities.
This part of the series discussed how there is a lack of access to indigenous foods. Zora Wolfe is the woman to start and run her families business who has limited supplies to make a special indigenous dish, The Hungry Wolf Deli. While Blake Jackson works with the Indigenous food and agriculture initiative, which works on policy analysis and takes federal food policies and applies them to Native American Indian Nations. Jackson also helps those opening businesses set up a business plan.
Through out the talk there was much discussion around the dish that Wolf and her daughters make, which is bean bread , taters fat back and the lack of ramps for other dishes. Her business makes these dishes a special way and often times they’re sold out after 30 minutes of having them out. Ramps are similar to green onions in a way, however they are hard to access . They tend to take a long time to grow and it must be picked a certain way so that the plant’s growth isn’t hindered. There was a point in time which they were in high demand, however they were neglected and there has been a limit placed on them now. In order to preserve these plants which are apart of Native Americans cultural dishes. The reservation is the only place in which they grow. This issue needs to addressed so that these aren’t lost for good. This consultation has brought the topic of sustaining tribal food sytems as more recurring.
A lot of knowledge of these food practices, how to pick, grow or cook them, has been lost over time. Due to the fact that Indigenous culture has been stripped from them . Whether it be through land allotment or restrictive policies. By placing these harsh policies on Native tribes, they are suppressing the people economically and culturally .
In Bryan Stevenson’s talk on January 28th the basketball court was filled with people from campus and many guests out of town as well. He discussed his Equal Justice Initiative and their objective- how we can change the world and find solutions since there is a deficit of justice. Between reading his book Just Mercy and our trip to Montgomery, Alabama there was a lot of overlapping ideas. Yet also it gave me insight into his emotions regarding his work and his cases.The incarceration rates went up in the 1970’s and this led to many marginalized people being incarcerated. Often times those convicted were innocent or they were not in a good mental state to be convicted and placed on death row. This is why Stevenson discusses getting proximate to those who suffer. At this moment I began to wonder if those who suffer are technically proximate because either they themselves or their families have been affected by police brutality and being apart of a marginalized group?
Later on he discussed his inspiration, his grandmother, because she was a person of insight and great strength. When relating to her he discussed the importance of hugs and the impact that they have, when you hug someone who is suffering it affirms their humanity and dignity. Too often to people forget this, its such a small action but it has a great impact. Our society is governed by fear and anger , causing many to neglect those who need support the most and creating injustice Over time this has catalyzed the growth of a long history of racial injustice which is hardly talked about. So I must ask : what are you doing to be proximate? Are you treating others with the same dignity and respect you want in return? When was the last time you were uncomfortable in order to make a change?
The pictorial depiction which stood out to me most was a large panel found on pages 80-81 in March Book 2. The image of a woman singing in front of hundreds of people is such a huge contrast from the smaller images photos. They are two different time periods, the image of the woman singing is from U.S Capitol in Washington, D.C. on January 20, 2009 versus the 6 snapshots spread throughout the two pages from Montgomery, AL on May 20 in 1961.
The image of the singer is the focal point of the two pages combined. The secondary focal point, or where my eyes were drawn to, were the speech balloons of the singer – which were lyrics speaking of liberty, pride, freedom, and brightness for the country. All of these words give into the theme of a future, and current time, which has gone into the positive direction for civil rights. Progressiveness can also be seen in the fact that this was when Barack H. Obama was elected President of the U.S. and the singer is a black female. Furthermore, the black female body isn’t hypersexualizedin any way, which shows a sense of respect for her talents, along with the power her voice has over such a huge audience.
In contrast, there are 6 snapshots from 1961 in which no such progressiveness could’ve ever been conceivable. The graphic rhetoric used in this piece: with the absence of gutters, use of one large image of the future and a handful of images surrounding the singer shows all of the blood which was shed in order to get to that ideal future. Each snapshot shows a different loss (1) a young boy looking down at his hands he just beat somebody with- a loss of innocence, (2) the non-violent protesters coming back from harsh beatings in which they slowly lose hope, (3) a bodied hand of a white man- loss of humanity, (4) two white men greeting each other with smiles as they have blood on their clothes, a bat in one hand and a confederate flag in the other- loss of civility, (5) the legs of a man ran over by a car, blood spilling on the street- loss of life, and (6) an officer who has a nonchalant attitude and is smoking a cigarette- loss of regards to human life. The juxtaposition of these harsh images against a bright future is hard for someone in 1961 to imagine, that their sacrifices would one day pay off.
There doesn’t seem to be any religious affiliation that Mary Church Terrell that guide her work. Yet Ida B. Wells had some religious association that motivated her work in women’s suffrage and anti-lynchnig activism. Their upbringing was a bit different, Ida B Wells had been in slavery in her earlier years and freed due to the Emancipation Proclamation. While Terrel’s parents were the ones who were former slaves. Both women had been educators for some time and became key players in womens suffrage activism and anti-lynching activism.
Within their texts they each mention a different type of violence. Ida B. Wells writes more on the physical violence and terrors which had occurred.There was no sense of law at this time, where those of a higher class to the la into their own hands and killed thousands of people of color. While Terrell had written more on the discrimination people of color had experienced within their own communities, focused in Washington. Where there were little to no opportunities for people of color, even if they had the talent, work ethic, ambition and character. The only positions that could possibly be open to them were all the menial work. Both situations that the authors display demonstrate discrimination, and they each had a sense of mob mentality which overpowered the marginalized groups and forced them into suppression.
Based on their focus in their writing, it seems that there might be more support from white women within Terrell’s piece. Due to the fact that there were educators offering renditions of the kindergartners work. While in Wells’ work there seemed to be no sympathy or support towards any person of color. There seems to be a call to action in Wells’ writing which seems to be a cry to stop the lynchings before they spread outside our nation and hurt more people.
There are some similarities within the two readings, the one which sticks out the most to me is in regards of media footage. In Gourevitch’s reading there was mention of how the French were being pressured by the media and as a result the military establishment tried to save face. Therefore in front of cameras the French tried to save Tutsi survivors. Yet there intentions weren’t to actually save the survivors. That was the case for photographers mentioned within Sontag’s reading. There were set up photography sessions where a captive would be persecuted in front of cameras so that the rest of the world would know what was happening. In both readings no one is concerned about the issues going on, they are more so trying to see what it is out of interest or curiosity, because the sad truth is that many won’t care enough to act on it unless it is affecting them directly.
During the “Make your own passport” event today I learned some of the struggles people face when it comes to passports. Many were eager to get there assigned states, yet stateless characters are more prominent than I thought. I ended up with the story of Mona, a young girl born in Kuwait . The way her story played out was disheartening. She had been apart of a marginalized group and for that she had constantly been bullied as a kid. Luckily when she went to college she was granted travel documents, however soon after her arrival her papers had expired. She was unable to renew them because the Kuwait embassy said they weren’t responsible for “her kind” and the fact there there was so much discrimination prevalent is upsetting.
Chapter 1:Description: “How in your opinion are we to prevent war?”
Summary: Chapter 1 talks about using art as a way to display war. These photographs are meant to capture the harsh realities that accompany war. The hope is that those with good will , who see the photographs, will do something to change it. Yet even with good intent there needs to be some sort of action taken otherwise the violence will continue. War has no bounds, it kills men, women and children of all ages. Yet sometimes people have different responses to war; whether it be a call for peace, an urge to seek revenge or just a new awareness.
Chapter 6: Description: Human beings have a “love of mischief”, which is just as natural as sympathy.
Summary: All photos have a purpose or message that they want to convey. The parts which catch the eye most are the dark aspects in images. It’s similar to a sense of curiosity however its a desire to see pain. It’s easier to see the pain of others and dismiss it , because it’s not your own. Many fear looking because it may somehow reach them. We as humans have compassion but without action it means nothing.
Chapter 8:Description: The use of photographs to display tragedy.
Summary: Much of life’s tragedies are caused by human wickedness. All humans feel tragedies when they occur, but at different levels. It’s hard to find one’s place when traoccurs, many don’t enjoy the tragedy, yet as humans it’s hard to look away. We may use memory to keep the story of these people alive. However many see so many tragedies displayed on the news and in the media, to where it’s become the norm to look away. If we could do something to change the outcome, would we?
What did Hannah Arendt really mean by the banality of evil?
-Main Question: Can one do evil without being evil?
– Adolf Eichmann had no cruel intent , he simply wanted to advance his ranks- the fact he was so normal yet was apart of something so cruel is astounding
-‘thoughtlessness’- a disengagement from the reality of his evil acts
-clueless of the evil acts he was doing
– Arendt missed a key part of studying Eichman’s evil by not delving into the nature of evil itself
-” Arendt never did reconcile her impressions of Eichmann’s bureaucratic banality with her earlier searing awareness of the evil, inhuman acts of the Third Reich”
White, Thomas. “What Did Hannah Arendt Really Mean by the Banality of Evil? – Thomas White: Aeon Ideas.” Aeon, Aeon, 16 Oct. 2019, aeon.co/ideas/what-did-hannah-arendt-really-mean-by-the-banality-of-evil.
Adolf Eichman-German Military Official
-hung by the state of Israel for his part in the Holocaust
-Joined the Nazi Part in April of 1932 and started to rise in the hierarchy
-had been a salesman , apart of an oil company, until he lost his job during the great depression
-Conference in January of 1942 to find the “final solution” to the situation regarding Jews
-he was lead executioner and had organized identifying,assembling and transporting Jews to the concentration camps
-captured by U.S. troops, escaped in 1946 and dodged in and out of the Middle East for many years
– captured by Israel in 1960
– in trial he portrayed himself as an obedient bureaucrat
The question of reducing bullshit in contemporary discourse seems a bit daunting but I’d like to think of it in the sense that we should begin speaking as if we were writing a paper. If more people would speak with purpose or the things they care about it would help reduce the amount of bullshit that occurs. Although it may seem excessive, if we began asking others where they got their information from or whether they’ve experienced it themselves. When regarding Frankfurt’s specific notion of bullshit, it’s more a concern of how do we get others to want the same. We as a people need to see the negative effects that bullshitting has on society, not only within homes,classrooms and the office but within our nation as a whole. The video displayed in Thursday’s afternoon session mentioned how it’s often used in politics, which can be hazardous and misleading to the general public. By acknowledging it as a n issue together we can begin to take steps towards lessening its use.
Throughout Unit 2 there were many questions that came up, but one that was very puzzling was hrönir, in Borges reading. It didn’t seem like a legitimate idea, honestly seemed like it was leading into the BS section. However I wondered if hrönir was the same thing as dejavu, or correlated with it? I ask this because the example given makes it seem like there is a shared common knowledge of where the coins were lost and retrieved. How do the others know this, and how are the items replicated ? Some speculations I had on the topic were that maybe there were parallel universes or the idea of one’s past selves. Since the example given on page 27 was that X=Y and Y=Z, then Z finds coins because he remembers X lost them . It still leaves me bewildered because there was another idea offered about pantheistic realism- one individual exists and is indivisible who is composed of every one of the separate beings in the universe. What is the easiest explanation for hrönir?
The first issue mentioned regarding a deeply puzzling concept which is even more paradoxical than the coins is the overarching idea which encompasses it. It seems to be rationalized by the idea that every man, or human being, is in two places at once. I interpreted it as an alternative universe in which the actions are opposite of one another, such as the given example of one person is asleep while the other is awake. It seems more puzzling because there is no pattern or degrees to follow in the process, like the hrönir does. This section states how they’ve existed in several different places in some secret way, but are they aware of what’s happening or is this an older version of deja vu or a state of dreaming? They try to convey that there is a sense of continuity within reality. Does this mean that our actions are all connected to another being or version of ourselves who takes an opposite or reflective path?
Another idea which caught my interest was the new idea of pantheistic realism presented on page 27 of Borges piece. It talks about how there exists one individual who is indivisible and that everyone of the separate beings in the universe compose it. They all are apart of divinity , would this be a higher being? I wondered this because by definition pantheism is the belief that reality is identical with divinity, or that all things compose an all encompassing immanent god. Do they believe that working together is serving a greater purpose aligned with divinity, if so what would it look like in reality? Pantheism , at the time, had been accepted due to the fact that (1) it refuted the idea that we are the only existing beings, (2) opened up the possibility of the retention of a psychological basis for the sciences, and (3) it permitted the idea of multiple gods to be widely accepted. It’s interesting to see how our perspectives of reality have changed since then, yet at the same time there remain religions which share similar beliefs.