Friday, May 3, 2013

Eternity Careening Mercilessly Into the Cosmic Trashcan as the Perpetual Magistrate, Bored and Listless, Files His Nails With a Butterknife; or How I Know Lee Harvey Oswald Did Not Act Alone


http://www.loc.gov/poetry/180/091.html

Ben Groth
AP Literature and Composition
2nd hour
05/02/2013
Orient on Occident
                  Oliver Rice's Timely Enumerations Concerning Sri Lanka is a poem fixed and specific in
intent; it depicts the turbid swell of traditional life laced with the aftermath of colonialism  in
Ceylon, with negligible subtext or deviation. This concept and its aesthetic of anachronism
and discordance are conveyed throughout the poem with the aid of particular linguistic
choices. The literary devices used throughout the poem are integral in cultivating the
atmosphere that pervades the speakers account of a culture in flux.
                  As mentioned prior, the crux of this poem lies in a nation's tentative first sovereign
steps, a reemergence of a cultural archetype that now trails rent remnants of Western
hegemony. A panorama of dilute exotica is provided in this poem, and the dynamic of a
burgeoning land pulses and weaves under the cumbersome weight of prior attempts at
assimilation. The imperial times are now edified in decrepit figures studding a vital national
soil, explicitly in the case of the seventh stanza, "These are the relics of the Portuguese
occupation/ of the Dutch/ of the British/ of the struggle for independence," (Rice) and, as
their persistence in lingering over the country sterilizes national integrity, it is their presence
that lends the poem a transitory quality, an imbroglio in the uncertain, novel stirrings of
cultural reclamation. In addition to this, the Sri Lankan national character is naturally
fragmented, and religious and ethnic dichotomy ensures a precarious, incomplete unity (the
terms in which this is expressed in the poem suggest a striking disparity, "enclaves of the
Tamil Hindu minority, the Sinhalese Buddhist majority," (Rice) which is verily the case, with
insurrection being a volatile, ever-present prospect at the hands of the Tamil Tiger insurgents
after the recent, begrudging conclusion of a 25 year long civil war.) Together with the pairing
of bucolic setting, narrowly and tensely suppressed conflict, and machinery ("That is a convoy
of tanks, an elder fixing his shoes under the umbrella,") the awkward confluence of cultural
mores renders a portrait of a country, disheveled and inchoate, squirming at the foot of the
world.
                  From this foundation, the dimensions of the poem are expanded through the use of a
particular diction and approach. The poem's free verse structure and the prolific use
asyndeton and enjambment within bring something of a spontaneous flow to it, of the
unbroken current of observations emanating from an auxiliary. In this poem, the speaker
acts as a conduit for account, but is fundamentally removed from what is imparted, a notion
that is consolidated by the language used. A sojourner in the primeval turbulence, the
speaker relates events distantly and objectively, in conventional terms punctuated with the
occasional arcane phrasing, which evokes a sort of journalistic detachment, as opposed to the
solidarity and vicarious identification of patois. In addition to this, the idiosyncrasy of the
poem is furthered by the consistent presence of anaphora and antithesis, whereby a
sequence of distinct identities, displayed in tandem, are juxtaposed; a collection of
contradictions assembled to illustrate profound irregularities ("This is, that is" provides a
level ground from which a vivid series of disparities radiates, e.g. "The boutiques of the new
town, the tenements of the old town" (Rice).) These uneasily reconciled ideas are also
manifested in human terms at several points (“…who otherwise keeps records for the tax
collector,”) of which the most notable occurs at the poem’s end, a succinct encapsulation of the
varying conditions a population is pulled through in the throes of modernity and tradition: “That
is a souvenir shop/ attended by a girl in a white sarong” (Rice).
                  Under scrutiny and protracted analysis, the poem is revealed to comprise exactly what
appears at cursory examination. Its component parts find their significance not in the
embodiment of the abstract, but in their cooperative, cumulative effect in embellishing their
thematic base.

Saturday, March 30, 2013

Crime and Punishment Essay

AP Literature
Erickson
3/25/13
Svidrigailov and Satan
Throughout the novel, Crime and Punishment by Fyodor Dostoevsky, The character Svidrigailov epitomizes hedonism and self-service; sometimes to the point of being equated to Satan. His entire life is dedicated to the search of pleasure and cares not for its source. He is willing to spend almost any amount of money on acquiring these goals. Even though he sometimes acts charitably,  he is quick to compensate for his acts of good with some other acts of gratuitous depravity. However, it can be said that when all has failed and when he realizes that his life has had little meaning, he is willing to do what he feels must be done. He takes his own life after coming to the conclusion that his own nihilistic approach to life, coupled with his shameless self-involvement, has done nothing to help his relationships with other people around him. It is Dounia’s rejection of him that makes him come to the realization that despite all of his acts of grandeur and his self-serving attitude, he is unable to acquire the one thing that he desires most of all; respect and admiration from a woman he has become infatuated with. It is this moment of clarity that brings Svidrigailov into the light.
    Much of Svidrigailov’s actions are in the service of himself; that being said, much of what Satan is tied to, is often predicated around some sort of hedonism. Satan is one to tempt others with desire or some other self-service. In order to get Eve to eat the apple, he told her it would give her knowledge and power. It is by this creed of avarice that Svidrigailov lived by, caring only for what he got out of his actions. It is for this reason that Svidrigailov gave the money to the Marmeladov’s family. He had hoped only for some sort of personal growth, as a result of his knowing that his actions prior had done naught but condemn him. But, he did not find his salvation in this, he had fallen too far, and found only one type of recourse; that being suicide.
His exposure to the truth, which is synonymous with light in many aspects, can be related to a quote from the bible "Everyone who does evil hates the light, and will not come into the light for fear that his deeds will be exposed" (John 3.20). Throughout the novel, Svidrigailov has been juxtaposed with darkness, especially just before his demise. The hotel can be seen as his last refuge from the truth that has been following him throughout the novel. He lives there in order to find some kind of peace from the anguish he has been experiencing as a result of his newfound cognizance. It isn’t until he leaves the hotel that he is able to find absolution. He leaves the dark of his past, having realized the true density of his actions and comes to the light where he faces retribution for his avarice and the harm that he has caused others in the name of self-service.
In the bible Satan falls, is bound, then released, fight in the last battle between good and evil, and then finally struck down, much like Svidrigailov.  Svidrigailov’s fall from heaven would be the mysterious death of the young girl he was involved with. He is bound by his wife like the cage in the bottomless pit. She does her best to keep him under control. During this time he is relatively quiet except for one incident where his wife was to blame for most of the pain. After the mysterious death of his wife the final reign of the beast is upon the world as he is now free from his cage. He travels to meet the main characters and tempts them to acting to his will with gifts, like the temptations of christ in the desert. In the final confrontation between good and evil, the vile Svidrigailov confronts the pure and innocent Dounia and is rejected by her.  This stands for the final confrontation that is spoke about in Revelations. After this final battle Svidrigailov uses the last bit of humanity to see what he has done, right all that he can and finally end it life. Svidrigailov casts himself into his own lake of fire. At last the adversary of Israel is defeated and Raskolnikov is able to turn himself in, the act of which had been called returning to israel.
In conclusion, Svidrigailov is evil incarnate in the flesh of man. Though he carries with him a perennial aura of dread throughout the novel, he also invites direct associations to darkness beyond the metaphysical. He breathes a stertorous miasma of impulsive, sadistic hedonism that weaves itself into multifarious forms of abuse, all corollary of his insular nihilism. He is everything brutal and corrupt in the human spirit raised to apotheosis: like Satan, he represents the nadir of mortal potential and the morbid cesspool on the margins of the mind that permeates one’s essence when empathy dilapidates and the self is elevated.