Poetry Of Consciousness Research Articles

ECOLOGICAL CONSCIOUSNESS POETRY: A STUDY OF GARY SYNDER'S POETRY

Ecological consciousness poetry is considered as a modern literary movement, it has its roots in the west side of the world originated in the United States of America on the second half of 20th century. The concept of nature was the major theme in the Romantic era. On the other hand, eco-writers have their consideration of nature. This research highlighting on one of the most important parts in this movement which is "ecopoetry" by explaining its implications of nature in Gary Snyder's poetry, who is one of the pioneers of beat generation. The first section of the research concerns with Gary Snyder's early life and highlights on his most significant perspectives. The second one is a kind of a critical part, which concerns with eco-critical approach, its roots, concept, and a list of a critical questions which asks by its critics. The third section is the most important one in my opinion, which is the implication of ecological consciousness poetry in Gary Snyder's poems and how he reads this kind of poetry. And last but not least, a conclusion which sums up my perspectives and readings to the ecocriticism in general, and Gary Snyder's poetry in special.
 
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ECOLOGICAL CONSCIOUSNESS POETRY: A STUDY OF GARY SYNDER'S POETRY

Ecological consciousness poetry is considered as a modern literary movement, it has its roots in the west side of the world originated in the United States of America on the second half of 20th century. The concept of nature was the major theme in the Romantic era. On the other hand, eco-writers have their consideration of nature. This research highlighting on one of the most important parts in this movement which is "ecopoetry" by explaining its implications of nature in Gary Snyder's poetry, who is one of the pioneers of beat generation. The first section of the research concerns with Gary Snyder's early life and highlights on his most significant perspectives. The second one is a kind of a critical part, which concerns with eco-critical approach, its roots, concept, and a list of a critical questions which asks by its critics. The third section is the most important one in my opinion, which is the implication of ecological consciousness poetry in Gary Snyder's poems and how he reads this kind of poetry. And last but not least, a conclusion which sums up my perspectives and readings to the ecocriticism in general, and Gary Snyder's poetry in special.
 
 <p> </p><p><strong> Article visualizations:</strong></p><p><img src="/-counters-/edu_01/0760/a.php" alt="Hit counter" /></p>

Entangled Poetics: Apartheid South African Poetry between Politics and Form

The 1960s–80s saw the rise of a radical poetics in apartheid South Africa, referred to as Black Consciousness, and an equally conservative, formalist poetics, most often practiced by white South African poets. Black Consciousness poetry was characterized by its direct, conversational approaches to the everyday violence of apartheid; the “white lyric” followed the modern poetic practice of an abstracted, sublimated sensibility. South African critics were sharply divided over the ethics of poetry (and art) during apartheid. After the first democratic elections in 1994, Black Consciousness poetry was increasingly viewed as a relic of an earlier age, while lyrics by white poets entered critical aesthetic discourse. By returning to the divided decades of the 1960s and 1970s now, and reading both the critical conversations and the poetry by black and white poets, we can work toward a reading that registers the interstices of black and white poetics, politics, and aesthetics today.

A Study on the anxiety consciousness Poetry of Park In-hwan

A Study on the anxiety consciousness Poetry of Park In-hwan

<em>The Ethics of Dissident Desire in Southern African Writing</em> by Dobrota Pucherová

Reviewed by: The Ethics of Dissident Desire in Southern African Writing Vincent van Bever Donker The Ethics of Dissident Desire in Southern African Writing By Dobrota Pucherová Trier: WVT Wissenschaftlicher Verlag Trier, 2011. 169 pp. ISBN 9783868213379 paper. In her book The Ethics of Dissident Desire in Southern African Writing, Dobrota Pucherová brings together ethical and postcolonial criticism in an analysis of desire in the literature of South Africa and Zimbabwe after 1960. Taking her lead from the philosophy of Emmanuel Levinas and Jacques Derrida, desire is calibrated as an ethical movement toward the other that renders one’s self and identity vulnerable. Privileging Levinas’s early understanding of eros, or erotic desire, but defined broadly to also include longing, yearning, friendship, and hospitality for the other, desire is understood to welcome the other within the self; rather than resulting in the epistemological violence of comprehension or objectification that characterized the functioning of desire in colonial discourse, it propels one toward the other’s ungraspable and inviolable alterity. As such, it can disrupt the binaries of identity politics and is presented as containing a profoundly ethical “revolutionary potential” (9), a potential that is traced in the work of Bessie Head, Dambudzo Marechera, and Yvonne Vera as well as in several more recent South African novels by Achmat Dangor, K. Sello Duiker, and Ishtiyaq Shukri. Although Pucherová’s working definition of desire is perhaps wanting in relation to the theorization of the other, and in particular the differentiation between the Levinasian other and the other of identity politics, it is nevertheless forceful in reading the interventions offered by her selected authors. That the operation of desire in these works is dissident becomes clear in the context of southern Africa after 1960. The year of the Sharpeville Massacre (1960), in which the apartheid police killed 69 protestors, saw the rise of virulent, polemical identity politics in resistance to the minority governments in both South Africa and Zimbabwe. One of the most significant movements of the period, an account of which delineates the political and discursive context of the book’s main authors, is Black Consciousness. Formulated by Steve Biko and others in the late [End Page 206] 1960s and 70s, Black Consciousness was importantly developed by a number of poets, such as Mongane Serote, Ingoapele Madingoane, and Mafika Gwala, whose work is illuminated by Pucherová in establishing the main divisions that ethical desire can be seen to transgress: categories of race, gender, ethnicity, sexuality, and ancestry. Through mapping the prominent motifs in black consciousness poetry—particularly the recurring image of “Mother Africa” and imagery of black versus white—Pucherová shows that it successfully affirms black selfhood, but simultaneously constitutes the position of resistance to apartheid as essentially black, heterosexual, and male. As such, both women and white people are denied a position from which to speak, a difficulty that is emphasized and nuanced through a reading of the successful resistance poetry of two white authors, Wopko Jensma and Ingrid Jonker. Both of these poets’ work, although facing different challenges, most notably due to gender, is characterized not only by the movement of desire toward the other, but also a painful, schizophrenic splitting and self-alienation due to the lack of an appropriable speaking position. An important argument that arises from this is the interrelation of all forms of othering. Going beyond positing the simultaneity of the binaries of race, gender, and sexuality, what is revealed by the analysis is the mutual constitution of these categories of othering. Thus in black consciousness poetry, the black, male, strong, creative, and virtuous speaking position emerges in opposition to the white oppressor and through the vehicle of the feminine, represented either as “Mother Africa”—passive, violated, and “the medium of male creativity” (32)—or as “treacherous, morally corrupt, and promiscuous” (33). The interconnections of these binaries are subsequently skillfully traced in their various forms throughout the rest of the book. In each work considered, the author is shown to resist and transgress the dominant identity politics, which replicates what it is meant to resist, through the diverse mechanism of desire disrupting oppositional identity formation. As a result, identity is seen as hybrid, complex, and coalescing through...

„Lekcje biologii”, czyli Miłosz czyta Szymborską

Summary Wisława Szymborska has a prominent presence in Czesław Miłosz’s essays, criticism, interpretations and anthologies. This article presents an overview of Miłosz’s assessment of her work. For the first time he turned to her poetry in ‘A Biology Lesson’, one of his lectures delivered in 1981/1982 at Harvard. To illustrate his point about modern man’s existence in a world determined by laws of nature and stripped of eschatology Miłosz quotes Szymborska’s poem ‘Autonomy’. Later, it is her poem ‘A little girl tugs at the tablecloth’ that acquires for him a programmatic importance. Nevertheless, a close analysis of his dialogue with Szymborska shows that in spite of some thematic and poetic common ground their philosophies of life are widely different. Miłosz’s misgivings about the ‘scientific worldview’ in Szymborska’s ‘poetry of consciousness’ are in fact an expression of a dispute about metaphysics and a defense of a Christian imagination.

“Land of my sons”: The politics of gender in Black Consciousness poetry

Black Consciousness (BC) poetry in 1970s and 1980s South Africa has been largely acclaimed as an excellent articulation of black subjectivity in the face of apartheid oppression. Despite its emancipatory longings, however, this poetry failed to construct an empowering black identity for both men and women. This article argues that BC poetry’s modern black selfhood is wrought by internal contradictions, depending conceptually on the suppression of women’s agency and their participation in the liberated nation. It is suggested that BC masculinity, defined by social and sexual conservatism, can today be seen reflected in the masculinities performed by some current ANC leaders.

Mohamed Adhikari. Not White Enough, Not Black Enough: Racial Identity in the South African Coloured Community. Athens: Ohio University Press, 2005. xv + 252 pp. Notes. Select Bibliography. Index. $24.00. Paper. - James Muzondidya. Walking a Tightrope: Towards a Social History of the Coloured Community of Zimbabwe. Trenton, N.J.: Africa World Press, 2005. xvii + 323 pp. Tables. Photographs. Notes.

Mohamed Adhikari. Not White Enough, Not Black Enough: Racial Identity in South African Coloured Community. Athens: Ohio University Press, 2005. xv + 252 pp. Notes. Select Bibliography. Index. $24.00. Paper. James Muzondidya. Walking a Tightrope: Towards a Social History of Coloured Community of Zimbabwe. Trenton, N.J.: Africa World Press, 2005. xvii + 323 pp. Tables. Photographs. Notes. References. Index. $29.95. Paper. The titles Not White Enough, Not Black Enough and Walking a Tightrope encapsulate central arguments made by authors Mohamed Adhikari and James Muzondidya, respectively, that Coloured identities have been marked by their marginality and precariousness. Not White Enough, Not Black Enough argues that Coloured identities in South Africa remained relatively stable during era of white domination, while Walking a Tightrope argues that Coloured identities in Zimbabwe went through major transformations between post-World War II era and period of political turmoil in 1980s. Yet both authors proceed from foundational premise that Coloured identity is primarily... a product of its bearers (Adhikari xiii). The two texts agree on historical forces that affected formation of Coloured identities: that ideology of assmilationism, intermediate status of Coloured group, impact of negative stereotyping on Coloured peoples' self-concept, and political marginality have all played key roles in shaping of Coloured identities. Adhikari sees these four elements as having meshed to reproduce and stabilize [Coloured] identity through twentieth century (32). Adhikari uses a series of chronologically arranged case studies, drawn from African Political Organization and Educational Journal between 1909 and 1940; Torch newspaper (produced by Non-European Unity Movement) and Alex La Guma's novella A Walk in Night between 1946 and 1963; and Black Consciousness poetry of James Matthews and newspapers South and Grassroots produced between 1970 and 1994. These case studies are subjected to rigorous scrutiny, and Adhikari comes to highly insightful conclusions. Instead of simply rehearsing received wisdom that activist movements, by their nature, upset status quo or radically question and depart from dominant ideologies, his analysis shows that even such renegades as Non-European Unity Movement and newspaper Torch did not always embrace nonracism. Rather than condemning movements, however, he carefully documents and explains what he calls very considerable concessions organizations made to various forms of racial thinking (101). Through his perceptive explication of factors that contributed to Coloured radicals' continuing adherence to conventional perceptions and attitudes toward Coloured identity, he provides a credible explanation for why it is that the postapartheid period has witnessed significant and swift changes in way Coloured identity manifests itself (162). Adhikari notes that end of apartheid increased both political clout and personal liberty and freedom of association experienced by Coloured people. Coupled with their interstitial position within a transforming South African racial hierarchy, these changes have led to rapid transformations in expressions of Coloured identity. The true strength of Adhikari's text lies in fact that he is unafraid to discuss-sensitively and perceptively-such uncomfortable issues as antiAfrican racism among Coloured people, and African chauvinism. Rather than simply trying to evade historical roots of these racist sentiments or explain them away, he investigates them and provides an analysis of structural changes that accompany such a shift in attitudes. Likewise, James Muzondidya's Walking a Tightrope seeks to unpack how structural changes in economy and society, coupled with individual action, led Coloured people in Zimbabwe to develop ideologies and strategies to secure their economic and social position. …

From Manenberg to Soweto: race and coloured identity in the black consciousness poetry of James Matthews

The Black Consciousness poetry of James Matthews, internationally recognised Coloured writer from the Cape Flats, reflects the growing popularisation amongst politicised Coloured people during the 1970s of the idea that racial distinctions in general, and Coloured identity in particular, had historically been used by the white supremacist establishment to divide and rule the black majority. This insight, by no means novel, provided the main thrust to the popular rejection of Coloured identity in the anti-apartheid movement of the 1980s. Coloured rejectionism had, however, originated within a small section of the Coloured intelligentsia, in particular amongst those active within the Non- European Unity Movement (NEUM) in the early 1960s (Adhikari 2002: 186-87, 213-14, 243-48) and grew into a significant movement by the time it peakedat the end of the 1980s. Though confined to a politicised minority within the Coloured community itself, and observed mainly in public discourse or for pragmatic reasons, the disavowal of Coloured identity had by the early 1980s nevertheless become a politically correct orthodoxy within the anti-apartheid movement, especially in the Western Cape. In response to the overt racism of apartheid, the democratic movement embraced non-racism as a cornerstone of its philosophy and any recognition of Coloured identity was condemned as a concession to apartheid thinking. This tendency was, however, reversed during the four-year transition to democratic rule as radical changes to the political landscape in the first half of the 1990s once again made the espousal of Coloured identity acceptable in left-wing and “progressive” circles (Adhikari 2000: 349; 2002: 23-24, 281-87).