Fin

Well, this wraps up the course. I have to say that it was an interesting ride. It took me awhile to grasp the purpose of the course, but when I did, the things we discussed in class made a whole lot more sense. I think that Professor Wexler did a great job teaching the class, considering that it was his first time doing it.

My only suggestion would be to be a little more hands on in regards to the actual coursework. There were times where I felt rather lost in working at some of the assignments required (such as the group activities) but we managed to get through them. If you get involved a little more and help guide the students toward the concepts you want them to get from the class, I think it will be excellent!

Either way, it was fun. Take care!

Poetry revision

I cooked up a sonnet to add to my poetry revision, I edited my poetry post and added it there, but in case you do not see it, here it is:

Misunderstanding

I give you my time,
I don’t really mind
Since it makes you chime
Despite the daily grind.

I give you my trust,
It is a fragile being
Which easily turns to dust
I swear by the all-seeing.

I give you my love,
Drink it like a wine
As you are like a dove
One that is all mine.

In return you offer me the miracle of creation,
When all I really want is the new playstation.

Globalization: The good and the bad

Globalization is a difficult topic to talk about because there is no one specific way of defining it. Regardless of whether or not people like it, however, globalization is happening. There is no stopping it from the looks of things, so people can only analyze its effects on the world and gauge whether it is a good or bad thing. The film Slumdog Millionaire directed by Danny Boyle is an example of how globalization has both positive and negative aspects. However, globalization in India deals with a ton of westernization, and therefore the film mostly depicts negative outcomes of it.

The film gives viewers a firsthand look at the slum life in India. People like me, who grew up in the United States, would have never gotten a chance to see what that lifestyle is like were it not for technology. The fact that we can see that part of India and learn about it, even if it is through film, is a part of globalization. It is one of the many benefits of globalization, just as now we can call people or email people from all around the world instantly, where just twenty years ago that was considered impossible. Also, a good portion of this film is in another language. People who watch get to see and hear a whole new world because of this. They are in India, hearing their language, seeing their culture, and so on. This is the major benefit of globalization. Without it, we would never get to see who these people are and what they are like. We would be blind to that side of the world, and they would be blind to us. Yes, there are culture clashes since we are aware of what the other believes, but knowledge is power. It is greater to know of these things and form opinions about them rather than just being ignorant to their world. This film acts as a gateway then, to a different culture and ideology. According to NEWS Corporation, the film made “nearly $350 million in worldwide grosses.” That is a huge amount of money, and in turn, that is a huge number of people that saw this film. It all ties in to the idea of globalization, that now everyone has a uniform idea of India and its culture thanks to this film. However, while these are great things overall, globalization does have some rather negative aspects to it as well.

Globalization is great on paper. It allows cultures to mingle in ways never thought possible before. The fact that I can walk down the street and come across Chinese, Indian, Mexican, and Japanese restaurants in the span of minutes is definitely a positive effect of globalization. Even so, Bolye’s film depicts a romantic tale where the underdog (or “slumdog”) pulls through despite the low chances of success. In the end he gets the money, gets the girl, and the audience can walk away feeling good about the film. Sound familiar? It should, because that is the general Western style ending where the protagonist struggles against all odds and still manages to overcome and get what he desires. This is a globalized theme in films these days thanks to Western culture. There are other cultures, such as Japan, that enjoy films that do not end so happily. In traditional Japanese film, it is common for the main character to die epically for a cause greater than them. Slumdog Millionaire ends happily, just like they would in our kind of films. This notion of the happy ending from Western belief takes something away from this film. There are themes and traditions that are original to Indian culture which is tossed aside for this globalized theme, and it is sad to think about. In an interview with Boyle by Time magazine, when asked if he is romanticizing poverty in India, he responds “People we worked with in the slums said, ‘You’re not going to show us as being poor, are you? Because that’s what Westerners always do.’” With globalization comes a globalized concept of ideas as well. In this case, the Western definition of “poor” is different than what the children of the slums in India may define as “poor,” but since Westerners look at them as poor, they are afraid that they will be depicted as such.

Slumdog Millionaire took a lot of hits from Indian people, despite it being loved all over the world. In one article from Newsweek it is said that many Indian people feel that the film “defames Mumbai’s urban poor,” despite Boyle’s attempt to avoid that as earlier mentioned. There are several reasons for this, one being that there is the term “dog” in the title of the film, as if to say the slum children are no different than dogs. When asked about the reasoning behind the title, Boyle responded “This is one of the saddest things for me. People are absolutely entitled to say whatever they think about the film. Protest is a healthy part of life in India, provided it doesn't become violent. Basically it's a hybrid of the word "underdog"--and everything that means in terms of rooting for the underdog and validating his triumph--and the fact that he obviously comes from the slums. That's what we intended.” Is that not interesting? How it is so easy to misinterpret a title as something negative because of cultural differences? This is another negative aspect of globalization. No matter how much a country is Westernized or changed in any regard, it will never be fully demolished. Culture and history is too strong and important to be completely disregarded. It shows in this case as well, as normally we call people like the protagonist the underdog, hence why we root for him. But Indian people took it negatively, and it makes sense for them even if it does not for us.

I’ll say it again, globalization is inevitable. With the mixing of culture, foods, religion, and marketing on a global scale, especially with the help of the internet, there is no real stopping it. It is a wonderful thing in its own way, as I do not think anyone has any issues with being able to communicate with people all over the world via email or phone. However, it is a very dangerous concept as well because there is so much people need to learn about each other to make sure that no one offends anyone else, and as humans we easily take to anger when something is said that we do not care for. I hope that globalization takes on the world slowly, giving people time to get used to each other and accept the differences in a good way instead of lashing out in anger towards them. No matter how different we all are, we are all human in the end, and as Plato once said, “Be kind, for we are all fighting a hard battle.”

Works Cited
Boyle, Danny. "10 Questions." Time 173.8 (2009): 4.
Brodesser, Akner. "A Dogged Direction Leads 'Slumdog' to Millions." Advertising Age 80.18 (2009): 16.
Zakaria, Fareed. "A 'Slumdog' in Heat." Newsweek 9 Feb. 2009: 42. Print.

Final Rough Draft

The effects of Globalization shown in the film "Slumdog Millionaire" explain why Globalization, while it has its perks, hinders a nation more than it helps it. To start, just look at what the film revolves around: the western show "Who wants to be a Millionaire." It has taken India by storm to the point that everyone loves to watch it. Therefore, things like television are a must for everyone in order to keep up with the show. The movie shows so many examples of westernization in India, that it almost feels like the country is just another version of the United States. This is disturbing because the two countries are supposed to be different. They have very different perspectives on things from culture to religion, yet they have their own version of Hollywood and McDonalds is all over the place.

Some more examples of westernization in this film can be seen almost every time the main character reminisces about his past. When the protagonist was a child, he wanted an autograph of his favorite actor so bad that he literally jumped into a pile of crap just to get it. This shows a very western mentallity that people in general value actors and actresses above the common man, as if they are more special than everyone else. Another example is when they show several telemarketers in a small room trying to sell products to people. It depicts another negative side effect of globalization: outsourcing. These are the people that answer questions about products purchased here in the United States. It gave an interesting look on it, as generally Americans look down on these people, but in reality, they are just everyday folk trying to make it through the daily grind.

These are just a few examples that I will be discussing in my paper on globalization and how in the end, this film shows that it hurts the world more than helps it.

Video games in the classroom

UGH. Ever since the group presentation on WoW (World of Warcraft) as an effective way to utilize video games in the classroom setting, I couldn't stop thinking about it. So here I am blogging on a windy Thursday night.

I'm sorry, but as a professional gamer (I believe Chris is as well) I can't help but disagree with their topic. I believe video games CAN be used effectively in a classroom setting, very effectively actually. However, WoW was possibly the worst example to use to prove it. In fact, I could almost argue that Grand Theft Auto would have a more effective and educational effect on kids in classrooms than WoW. Why you ask? What is so bad about WoW?

I'll tell you.

Just like books have several different genres, so do video games. WoW falls under the genre of MMORPG, which stands for Massive Multiplayer Online Role Playing Game. These kinds of games can be compared to social networking sites such as Facebook or Myspace, just with benefits. Benefits such as having your own avatar to represent you. In WoW, you make this avatar look like whatever you desire, and once created, you get to travel a digital world where several other people are as well. You interact with these other players (which are from across the globe) in many ways, from just sitting at a pub having drinks to banding together to take down a dragon. The players get to identify with their avatar more in WoW than a place like Myspace because you build that character up as if you were raising a child. The player strives to get stronger, gain better weapons and skills to make their life in the game easier. On top of that, players can compete against each other as well, giving plenty of room for (sometimes not-so-friendly) competition. This is what the genre of MMORPGs are all about.

Here is my claim as to why this genre is terrible in the classroom setting: MMORPGs never end. That's right, they don't END. Why do you think a game like WoW is so addictive? It is because the players must constantly strive to be greater and stronger, with no real end in sight. Even if you complete every quest and have the strongest weapons and armor, the game is not over. That is how MMORPGs work.

Now humans, ALL throughout history, have been ingrained with this idea of beginning, middle, and end. Our days begin with sunrise and breakfast and end with sunset and dinner. Even lives fall into this idea: birth is the beginning, death is the end; "mid-life" crisis can fill the middle. Every book begins and ends, every relationship begins and ends. That is just the NATURE of humans, beginnings and endings. WoW has no ending. Every game that falls under the genre of MMORPG have no ending. THAT is why they are so addicting, people. It is not the fact that the game is so amazing. Granted, WoW is considered to be the cream of the crop of this genre, but in the end it is the fact that it never ends that drives these children wild. Humans are built to finish things. How genius would it be to make money off something that can never be completed? That is WoW.

I speak from experience. I was once addicted to MMORPGs myself. I'm not sure if anyone in Wednesday's group has been, but from the sound of their presentation, I would argue that none of them have. I am not bashing their idea: I love it. I love video games, so I would love to see them integrated effectively into the classroom, but WoW...or any MMORPG for that matter, is NOT the example to use. There are so many other better choices, such as God of War to teach Greek mythology, or Final Fantasy to teach literacy, critical thinking, as well as mythology. They are not perfect examples, but in my opinion they are far better than WoW.

Many other genres of video games follow the beginning, middle, and end model. The best example I would give are RPGs, or role playing games. If you look it up, make sure they are RPGs, not MMORPGs. Big difference, people.

Well, there's my splurge. There's much more I can say on the topic, but I'm currently out of juice. Peace!

Post-Colonialization and Globalization

The culture of a post-colonial nation is often unfamiliar to everyone. The blend between the nation's original culture and the colonized culture is never simple. In Globalization and the Claims of Postcoloniality from the Duke University Press, post-colonialism as well as globalization seem to be put up on a pedestal of sorts as if they are the ways of the new world. I personally have to disagree. The idea of colonialism is bad enough as it is, even though that's what this country is founded on. No country truly has any good reason to colonize another place other than for their own personal benefit. I highly doubt there has been a time in history that a place was colonized for their own good. That makes absolutely no sense. Who is anyone to make such a claim like that anyway? Who has the gull to claim that they are invading and forcing change upon a place and that it is solely for their own good? It's a load of crap.

As far as globalization goes, the second article Towards a Critique of Globalcentrism: Speculations on Capitalism's Nature also from the Duke University Press, brings up an excellent point that the world generally views Capitalism as some kind of wonderful tool that governs society simply because of how it conquered socialism at the turn of the century. Because of this, of course, socialism is generally viewed as a bad thing, and so the world generally takes on a view that Capitalistic countries are far better than Socialistic ones. In reality, neither should be held up on any sort of pedestal! If the world uniformly agrees that, let's say, Capitalism is the greatest form of government, then so much will be lost culturally in the transition to capitalism. The idea of a globalized world reminds me The Borg from Star Trek: one hive, one mind. There would be no differences between people whatsoever. Everyone will love and hate the same thing, and those who choose to think apart from that will be ostracized. The idea of globalization sounds great on paper, but I believe that the world community is not ready for something like that. We as humans hate too easily. Things like love and hope would need to drive the togetherness of this community, but again, people are too emotional. It is just impractical, as far as I can tell.

Cineliteracy

Buckingham page 40-41:

He claims that through the study of Cineliteracy, there are several "stages" in which students are able to analyze videos on several different levels. A video like this to depict The Cask of Amontillado not only helps students grasp a better understanding of the overall plot of this poem, but they are also able to delve deeper into the mind of the main character. They can see his expressions and overall brooding persona where it is not so "obvious" by strictly reading the text on a page.

Group Facilitations

I think this assignment was pretty great overall. Mythologies are very interesting subjects that share plenty of information and knowledge with readers, as well as entertain them. It also gave us students an opportunity to get a feel of what it is like to lead an entire class discussion (for those of us who have not experienced it yet, anyway.)

I also wanted to thank everyone who participated in my group's facilitation assignment of making their own ending to the Trickster tale. I did go through everyone's blogs to see what they came up with, and it was awesome! So thank you again, and for those of you who are interested in how the story really goes, here it is:

Long ago, when man was newly come into the world, there were days when he was the happiest creature of all. Those were the days when spring brushed across the willow tails, or when his children ripened with the blueberries in the sun of summer, or when the goldenrod bloomed in the autumn haze.

But always the mists of autumn evenings grew more chill, and the sun's strokes grew shorter. Then man saw winter moving near, and he became fearful and unhappy. He was afraid for his children, and for the grandfathers and grandmothers who carried in their heads the sacred tales of the tribe. Many of these, young and old, would die in the long, ice-bitter months of winter.

Coyote, like the rest of the People, had no need for fire. So he seldom concerned himself with it, until one spring day when he was passing a human village. There the women were singing a song of mourning for the babies and the old ones who had died in the winter. Their voices moaned like the west wind through a buffalo skull, prickling the hairs on Coyote's neck.

"Feel how the sun is now warm on our backs," one of the men was saying. "Feel how it warms the earth and makes these stones hot to the touch. If only we could have had a small piece of the sun in our teepees during the winter."

Coyote, overhearing this, felt sorry for the men and women. He also felt that there was something he could do to help them. He knew of a faraway mountain-top where the three Fire Beings lived. These Beings kept fire to themselves, guarding it carefully for fear that man might somehow acquire it and become as strong as they. Coyote saw that he could do a good turn for man at the expense of these selfish Fire Beings.

So Coyote went to the mountain of the Fire Beings and crept to its top. He watched the way that the Beings guarded their fire. As he approached, the Beings leaped to their feet and gazed searchingly round their camp. Their eyes glinted like bloodstones, and their hands were clawed like the talons of the great black vulture.

"What's that? What's that I hear?" hissed one of the Beings.

"A thief, skulking in the bushes!" screeched another.

The third looked more closely, and saw Coyote. But he had gone to the mountain-top on all fours, so the Being thought she saw only an ordinary coyote slinking among the trees.

"It is no one, it is nothing!" she cried, and the other two looked where she pointed and also saw only a grey coyote. They sat down again by their fire and paid Coyote no more attention.

So he watched all day and night as the Fire Beings guarded their fire. He saw how they fed it pine cones and dry branches from the sycamore trees. He saw how they stamped furiously on runaway rivulets of flame that sometimes nibbled outwards on edges of dry grass. He saw also how, at night, the Beings took turns to sit by the fire. Two would sleep while one was on guard; and at certain times the Being by the fire would get up and go into their teepee, and another would come out to sit by the fire.

Coyote saw that the Beings were always jealously watchful of their fire except during one part of the day. That was in the earliest morning, when the first winds of dawn arose on the mountains. Then the Being by the fire would hurry, shivering, into the teepee calling, "Sister, sister, go out and watch the fire." But the next Being would always be slow to go out for her turn, her head spinning with sleep and the thin dreams of dawn.

Coyote, seeing all this, went down the mountain and spoke to his friends among the People. He told them of hairless man, fearing the cold and death of winter. And he told them of the Fire Beings, and the warmth and brightness of the flame. They all agreed that man should have fire, and they all promised to help Coyote's undertaking.

Then Coyote sped again to the mountain top. Again the Fire Beings leaped up when he came close, and one cried out, "What's that? A thief, a thief!"

But again the others looked closely, and saw only a grey coyote hunting among the bushes. So they sat down again and paid him no more attention.

Coyote waited through the day, and watched as night fell and two of the Beings went off to the teepee to sleep. He watched as they changed over at certain times all the night long, until at last the dawn winds rose.

Then the Being on guard called, "Sister, sister, get up and watch the fire."

And the Being whose turn it was climbed slow and sleepy from her bed, saying, "Yes, yes, I am coming. Do not shout so."

But before she could come out of the teepee, Coyote lunged from the bushes, snatched up a glowing portion of fire, and sprang away down the mountainside.

Screaming, the Fire Beings flew after him. Swift as Coyote ran, they caught up with him, and one of them reached out a clutching hand. Her fingers touched only the tip of the tail, but the touch was enough to turn the hairs white, and coyote tail tips are white still. Coyote shouted, and flung the fire away from him. But the others of the People had gathered at the mountain's foot. Squirrel saw the fire falling, and caught it, putting it on her back and fleeing away through the treetops. The fire scorched her back so painfully that her tail curled up and back, as squirrels' tails still do today.

The Fire Beings then pursued Squirrel, who threw the fire to Chipmunk. Chattering with fear, Chipmunk stood still as if rooted until the Beings were almost upon her. Then, as she turned to run, one Being clawed at her, tearing down the length of her back and leaving three stripes that are to be seen on chipmunks' backs even today. Chipmunk threw the fire to Frog, and the Beings turned towards him. One of the Beings grasped his tail, but Frog gave a mighty leap and tore himself free, leaving his tail behind in the Being's hand, which is why frogs have had no tails ever since.

As the Beings came after him again, Frog flung the fire on to Wood. And Wood swallowed it.

The Fire Beings gathered round, but they did not know how to get the fire out of Wood. They promised it gifts, sang to it and shouted at it. They twisted it and struck it and tore it with their knives. But Wood did not give up the fire. In the end, defeated, the Beings went back to their mountaintop and left the People alone.

But Coyote knew how to get fire out of Wood. And he went to the village of men and showed them how. He showed them the trick of rubbing two dry sticks together, and the trick of spinning a sharpened stick in a hole made in another piece of wood. So man was from then on warm and safe through the killing cold of winter.

Trickster Facilitation

This myth is very well known and not created by me. I only took a portion of the short story for the purpose of our group's facilitation. Again, I am not taking credit for this myth!

Long ago, when man was newly come into the world, there were days when he was the happiest creature of all. Those were the days when spring brushed across the willow tails, or when his children ripened with the blueberries in the sun of summer, or when the goldenrod bloomed in the autumn haze.

But always the mists of autumn evenings grew more chill, and the sun's strokes grew shorter. Then man saw winter moving near, and he became fearful and unhappy. He was afraid for his children, and for the grandfathers and grandmothers who carried in their heads the sacred tales of the tribe. Many of these, young and old, would die in the long, ice-bitter months of winter.

Coyote, like the rest of the People, had no need for fire. So he seldom concerned himself with it, until one spring day when he was passing a human village. There the women were singing a song of mourning for the babies and the old ones who had died in the winter. Their voices moaned like the west wind through a buffalo skull, prickling the hairs on Coyote's neck.

"Feel how the sun is now warm on our backs," one of the men was saying. "Feel how it warms the earth and makes these stones hot to the touch. If only we could have had a small piece of the sun in our teepees during the winter."

Coyote, overhearing this...

Based on the elements of the "Trickster" we have discussed so far, come up with your own unique conclusion by yourself or with your row to this short story. It is completely open ended; just use the elements we have mentioned as guidelines to how you think the rest of the story goes. Post your final product with an original title onto your blog when you are finished!

Mythology

Mythology is a very interesting subject that can really expand the ideas of people if used properly. Myths are created through the imagination, even if they are parables of sorts. Regardless of the overall intention of myths (if there even is one,) the fact remains that it takes creativity in order to develop them.

Plato believes that myths are bad for society because they deceive us. They make people believe that they can be like Hercules or Odysseus, when in reality people like them rarely exist, if at all. On top of that, the situations they are in are rarely seen by the common man, and so to make society look at these men as a form of "guidelines" to how to be a man would do nothing except deflate their hopes.

Personally, I think Plato couldn't be more wrong on that subject. He has too little faith in the capabilities of the human mind. Sir Phillip Sidney said it well when he claimed that people SHOULD look up to these men as guidelines, as the morals and lessons they teach will help carve these men into stronger individuals that will better assist the common man. The power of the human mind is vast, more than Plato gives it credit for. We as readers can tell the difference between ourselves and Hercules, we know what he can do and what we cannot do.

Mythology is a wonderful tool in the upbringing of children. Take Santa Claus, for instance. He is a mythical person, and he gives hope and happiness every december to hundreds of thousands of children. He brings families together even though he is not real, and when the child learns that Santa Clause is not real, yes they go through a short sad stage in life, but their outlook on the world is rarely skewed in a permanent deformed manner. They eventually accept the reality of it and move on with their lives, letting that innocence either fade away on let it live on within them. If Plato thinks that is a bad thing, then I'd love to meet him in person and teach him a thing or two about happiness...

Poetry

Happiness

There's a pain in my chest,
It makes me feel funny,
Did that kick pierce through my vest,
Or am I just too sunny?

The past dictates how we think,
The present does little for the soul,
The future makes us want to sink,
Which of these guides us to our goal?

The answer may not be clear now,
Nor will it in ten, twenty years,
But as long as your thoughts allow,
In the end, you will cheer.


Companionship

I think I know about friendship.
I think I know about love.
It depends on if you count
Nineteen years of togetherness as either.

We were born under the same moon,
Raised together under the same roof,
We did not share the same blood,
But of love and friendship,
We think we knew.

We learned each other's culture,
Learned each other's hobbies,
Learned each other's love,
Learned each other's body.

In daycare we shared our bed.
In preschool we shared our toys.
In elementary school we shared our innocence.
In middle school we shared our infatuation.
In high school we shared our love.
In college...there was no one to share with.

She was a victim to fate, chance, technology.
The yellow light beckoned her to turn.
It beckoned the other to drive faster.
The collision was unavoidable.
Her life, my life, gone in an instant.

Edited in a 3rd poem on May 4th, 2010:

Misunderstanding

I give you my time,
I don’t really mind
Since it makes you chime
Despite the daily grind.

I give you my trust,
It is a fragile being
Which easily turns to dust
I swear by the all-seeing.

I give you my love,
Drink it like a wine
As you are like a dove
One that is all mine.

In return you offer me the miracle of creation,
When all I really want is the new playstation.

Flying Japan

The rising sun high in the sky
The Sakura leading the season
It really makes me want to fly
Even though it defies reason

The crowd rushing into the train
Going to where they have to be
Even Obaa-san lives in vain
Ignoring the beauty I see

When will the darkness go and fade?
When will the light fly in the sky?
I will have my Nihon made
So that my people can say bye.

The weakness known as "Death"

The sonnet “Death Be Not Proud” by John Donne celebrates the notion of life vividly while staring death in the eye fearlessly. It is a beautiful poem that teaches readers to cherish their own life as well as not fear death. Death is generally portrayed as a terrifying thing, because the last thing anyone wants to do is die. However, Donne challenges that belief by arguing that people do not need to fear death because when people die, they move on to another plain while death disappears forever. Donne argues that if anyone truly dies when a person passes away, it is death, not the individual.

From the very beginning of this sonnet, the speaker challenges the notion of death with the first quatrain. They say “Death be not proud, though some have called thee / Mighty and dreadful, for, thou art not so” (Lines 1-2). The speaker powerfully addresses death, telling it that it has nothing to be “proud” of, and that while many have called death “mighty and dreadful,” it really is not. The speaker continues and says “For, those, whom thou think’st, thou dost overthrow, / Die not, poor death, nor yet canst thou kill me” (3-4). Here the speaker is telling death that even though it may think it has claimed the lives of so many people, it really has not because when people pass on they move to another plain. They do not fade away into nothingness, according to the speaker’s argument. On top of that, death cannot kill anyone because death must wait for the individual to grow old, or take a mortal wound and such. Death cannot deliberately cause any of these things, and therefore cannot truly kill anyone. Death must wait for people, not vice versa.

The second quatrain continues the verbal assault on death, using metaphors to express what death must feel like. The speaker compares death to sleep, claiming that “From rest and sleep, which but thy pictures be, / Much pleasure, then from thee, much more must flow” (5-6). This wonderfully put together set of lines makes a rather matter-of-fact argument against death. The speaker argues that sleep, which is considered just a snapshot of what death is like, is very pleasurable for people. That said, if death is truly “eternal sleep,” then the pleasure of death must be much greater than sleeping itself. It may seem like a silly argument, but the author was most likely using this to counter the stereotypical idea of what death is really like. Donne basically said that if death really is just a never-ending nap, then it does not sound all that bad. The next lines take this argument even further as the speaker says, “And soonest our best men with thee do go, / Rest of their bones, and soul’s delivery” (7-8). The speaker ridicules death here, claiming that when the best of men pass on their souls will be delivered to whatever heavenly plain the speaker sees. It is a very powerful statement, as it is arguing that even when death greets people, all death will do is grant them safe passage to the next realm, which the author must see as a pure and blissful place. For the speaker, there is nothing to fear in death, and he continues to butcher it brutally throughout the sonnet.

The final quatrain added with a couplet completely demolish any notion that death should be regarded as a powerful object in which people should cower in fear from. The speaker starts by saying, “[Death] art slave to fate, chance, kings, and desperate men, / and dost with poison, war, and sickness dwell” (9-10). The speaker all but slaps death in the face here, saying that death cannot take charge of people’s lives in any way whatsoever. Instead, death is a “slave” to all these other things that cause people to die. Such a weak thing should not be feared by others. Not only that, but the speaker claims that death sleeps with “poison, war, and sickness,” as if to say that if death is such a powerful and omnipotent being, then why does it bed with such distasteful things? Donne brilliantly uses these powerful words to provide explicit imagery of what death truly looks like to the reader, and then uses it to back up his argument that death should not be revered at all. If that was not bad enough, the speaker belittles death’s power by saying “And poppy, or charms can make us sleep as well, / And better than thy stroke; why swell’st thou then?” (11-12). The speaker compares the power of death to drugs that can kill people, and do it much faster than waiting for death to come around. Therefore, why does death’s pride swell so much when it is as weak, if not weaker, than something as small as a pill? The final couplet of this sonnet really delivers the ultimate blow to death: “One short sleep past, we wake eternally, / And death shall be no more; death, thou shalt die” (13-14). The speaker is saying that once people do pass on, they wake up eternally in heavenly bliss after a “short sleep.” And after they do wake up, there will no longer be such a thing as death, and therefore it is death that dies in the end, not the individual. It is a very powerful statement that Donne strewed together beautifully to defy the fear of death once and for all.

Several critics have discussed this sonnet as well, and interpretations vary greatly despite the overall straightforwardness of the text. Frederic Tromly, the author of “Milton Responds to Donne: ‘On Time’ and ‘Death Be Not Proud’,” argues that “After his triumphant opening assertion of victory over Death, the speaker’s certainty falters, and he proceeds to engage in casuistical and contradictory arguments with Death. Thus, he claims unconvincingly that Death must be more pleasant than rest and sleep because they are merely ‘pictures’ of Death, but then he suddenly shifts to argue that Death is a despicable slave who dwells ‘with poison, war, and sickness’.” Tromly makes a valid argument, but the reason why the speaker compared death to sleep in the first place is because people generally call death “eternal sleep.” It is not that the speaker believes that it is truly eternal, it was more of a counter-argument to the idea, as if to say “why, if death is eternal slumber, and sleeping feels great, then death must be wonderful!” What the speaker truly believes is that death dwells with things such as “poison, war, and sickness,” as these things are what lead to death. Though Tromly’s argument is understandable, the speaker did not contradict him or herself once during this sonnet. Norman Vance, author of “Donne’s ‘Death Be Not Proud’ and The Book of Homilies” compares the lines in the text to religious texts such as the Corinthians: “As modern editors have noted, ‘Death Be Not Proud,’ Donne’s Holy Sonnet on the death of death, draws on and dramatizes 1 Corinthians 15, particularly verse 26, ‘The last enemy that shall be destroyed is death’.” The lines are similar, but not once in Donne’s sonnet was God or religion mentioned by the speaker, save for maybe the idea of afterlife, but that is debatable. The speaker is strictly discussing death and what it really looks like when all the mist as cleared. Yes, it is possible that Donne was inspired by some religious text, but he is not trying to advocate some sort of spiritual point to his readers. He is strictly discussing the relationship between man and death, and how man perceives death to be something far grander and more powerful than it actually is, nothing more and nothing less.

“Death Be Not Proud” is a fantastic piece of work that advocates the defiance of death. People do not need to live their whole lives in fear of dying, which is simply what Donne was trying to show his readers with this sonnet. If people live their lives in constant fear, then very little will get done, and such a life can and will be judged as meaningless. Donne wants his readers to embrace life and enjoy it for what it is. When their time does come, he wants them to look death in the eye, smirk, and punch him in the face.

Works Cited

Donne, John. "Death Be Not Proud." 100 Best-Loved Poems. Ed. Philip Smith. New York: Dover Publications, Inc., 1995. Print.

Tromly, Frederic B. "Milton Responds to Donne: "On Time" and "Death Be Not Proud"." Modern Philology 80.4 (1983): 390-3.

Vance, Norman. "Donne's "Death Be Not Proud" and the Book of Homilies." Notes and Queries 254.1 (2009): 75-6.

A Singing America

Walt Whitman's "I hear America Singing" is a very joyous celebration of the idea of "America." Whitman portrays several people performing everyday jobs, but doing so happily. Just the fact that they are doing these jobs, such as carpentering, boating, shoe making, and wood-cutting, helps for a better, stronger tomorrow on American soil, as far as Whitman is concerned.

I do not think that these workers are actually singing, I believe Whitman used singing more as a metaphor to express the joy of everyday labor that is necessary for America to function. Sadly this love of hard labor is all but gone today. People today seem to shun the idea of labor, that it is for poor, ignorant people, and that it is something they should not have to do. Based off of this poem, Whitman would probably cry tears of sorrow if he heard of this mentallity common among so many Americans today that he loves.

An interesting quote I got from the poem is, "Each singing what belongs to him or her and to none else." It struck me rather hard because it sounds like the speaker is saying that the art of shoe making is the shoemaker's, and no one else. It is their gift, and no one can take it from them. It is a rather powerful statement that I believe can benefit many people today if they looked at their work like that. Instead, most people generally despise their jobs, performing it out of necessity rather than desire.

To wrap things up, when I read this poem I immediately thought of one song done by the group Metallica. Listening to it, I wonder if Whitman would find it to be a glorious example of America today, or would he shun it as an insult to the idea of "America?" Here is the song, and just to warn you all, there are several curse words within the lyrics. Viewer discretion is advised!

March Violets Part 1

This song is dealing with opposites on all scales for some reason. "The later they come the higher they climb." That's rather contradictory because normally the ones who are late are the ones who are lazy, not the ones who work the hardest.

The time is right yet it is wrong, and the night is brief yet it is long. One could say that both cannot be right, but it is logical that for some the night is brief (people who sleep through it) versus some that say the night is long (people who stay up all night.) The time can be both right and wrong, understandably, as some questions can be asked at the right time while others can be asked at the wrong time.

The song keeps repeating "Can you tell them apart?" I'm not sure what we're supposed to tell apart, perhaps the two different people, or perhaps the fact that things like time and night can be separated into two different meanings (or more) depending on who is interpreting it, much like everything in life. Time is up!

Media Technology and Teaching

When I first read the topic for our first homework assignment, I must admit I asked myself, "What exactly is 'Media Technology'?" Upon a trusty Google search of the term, I came across what claimed to be a "Pictorial History of Media Technology." It listed a number of inventions in chronological order, from the Edison Cylinder to DVD players. Based off of this, I came to the conclusion that media technology means ways in which people have discovered how to store, transmit, and relay information through means other than person-to-person speech.

For those of you who don't know, this is an Edison Cylinder: It was basically the very first telephone recorder, invented by Thomas Edison in 1877.

Now the homework assigned asks us if we feel media technology should play a role in teaching, at any level. Personally, I believe that media technology can benefit the overall classroom experience greatly, so long as it is properly used depending on the grade level. If the students are children in Elementary School, then they should not be allowed free access to something such as the internet from their home. If they are all learning how to, let's say, use a search engine such as Google in a classroom workshop, then I believe there is nothing wrong with it. However, the teacher should not be giving these kids assignments that require the use of the internet from their home. The internet is a wonderful thing, but many people have sullied its reputation with awful websites filled with all sorts of things children should not be seeing.

Needless to say, as the children age, they should be allowed more and more leeway in terms of internet restrictions. By the time they are in high school a teacher should not be afraid to give them assignments that require online research. The child should be mature enough at that point to be able to use the internet properly, and should be aware of what is out there in the world wide web. They have a conscience; it is up to them how they choose to use something as wonderful as the internet.

The assignment also asked that, as a student, have I personally seen any effective or ineffective ways media technology has been used in a classroom setting. Since I am on the topic of the internet, I might as well continue it. Just last semester I had a class where the professor would show us Youtube videos in order to give visual back-up to arguments she was making. To me, that was a very effective because it gave her story that extra "oomph" which real sealed the deal. As for ineffective uses of the internet in class...this has nothing to do with the professors, but I've seen several students bring laptops to class instead of notebooks and simply check their Facebook or Myspace, or use a messaging software instead of actually taking notes with their Word Processor. I understand that classes are boring at times, and even I am guilty of sneaking in texts while the professor rambled on, but wasting your entire hour and fifteen minutes (or more) on the internet without learning a single thing is just completely ineffective in my opinion. Why bother show up to class at all?

Anyway, that is my personal take on the situation. Media technology can be very beneficial if put in the right hands. If not, then well...we end up with people like this.

The beginning

My name is Mark Henry Giordano. I am currently a student a California State University, Northridge, and a senior in English: Subject Matter. This blog was created for the purposes of my English 495 English seminar class, and will be used solely for the purposes of that class unless I choose otherwise some time in the future.

Thanks to all who take the time to actual read these posts, and I look forward to this class and what my peers have to say about our topics!