Week 14: The Deep

One common theme I saw in chapters 5 and 7 was the importance of knowledge and history. When Yetu and Oori are talking about their histories, they come to a disagreement about the importance of history. Yetu says: “‘If the past is full of bad things, if a people is defined by the terror done to them, it’s good for it to go, don’t you think?… It was a very holy thing for my kind. It meant I held onto all the memories so no one else had to, generations and generations of them. Six hundred years of pain.’” (p.94). In contrast, Oori says: “‘I would take any amount of pain in the world if I meant I could know all the memories of the Oshuben. I barely know any stories from my parents’ generation. I can’t remember our language. How could you leave behind something like that?’” (p.94). These are two very different perspectives. One knows all, and one lives without knowledge. If you compare Oori and the wajinru, both live in ignorance of their past, but the wajinru are able to live in the present, while Oori seems consumed by questions of her history and unable to move forward. Is it because the wajinru have the Remembrance? Or is there another difference? Would Oori really want to know her people’s history? As they say, curiosity killed the cat. In addition, this comparison between knowing history and not knowing mirrors the relationship between Yetu and her mother, as her mother often said that Yetu could not understand what it was like, when in reality, Amaba was the one who struggled to realize the pain Yetu underwent. Similarly, Oori is struggling to realize how traumatizing a history can be, especially when relived in such detail. Often, when we consider trauma, we see it as an event that happens to a person, and that person is the one who is traumatized. However, there are some theories that people who are close to the person who is traumatized (partnerships, parental, etc) can be traumatized just by hearing what has happened to someone they care about. Yetu has been repeatedly traumatized by these memories, but no one will acknowledge it because it is ‘history’ and decidedly over with, and because it has happened, they believe one cannot be traumatized by the pure memory. I think this end of the chapter raises the question of the importance of history, as well as how we choose to define ourselves. Do we define ourselves by history, by culture, by community? These two characters show sharp differences in where they find identity; Oori has no culture, community, or history to lean on to shape her identity, while Yetu feels very defined and shaped by her culture and community, and the history she was forced to bear. 

The Deep

While reading The Deep there is obviously a big focus on the remembering, and at the same time I am confused about this aspect. It is clear to me that Yetu holds the memory and it is painful but does leaving to the surface erase this? I suppose my question will be answered as we read further. It is just a crazy concept to me that she is the only one that holds this and why? What is the reasoning behind just her knowing and it being so painful? It is interesting to me that just one individual holds so much history, and this can remind us that history is not parallel, and everyone has their own. It is also wild how there is just so much history, and so much unknown. I appreciate the perspective The Deep has opened up for me, because just a small change in the way you look at things can open up a whole world of new knowledge. Simultaneously, it makes me sad that there is so much truth in history that has been lost or destroyed because of who is in power. Makes me curious to discover more and find what is hiding. I am glad that these questions are leading to growth and allowing myself to understand history as a entirely new concept that is so variable.

The Anxiety of Growing Up

As I read this book I feel a strong connection to Yetu, through the strong pressures that she faces from her community. It is clear that Yetu is constantly faced with overwhelming anxiety that causes her to think of suicide and even causes her to leave her family, community, and everything she knows behind. A quote that continues to live in my memory is, “She swam and she swam and she swam and she forgot the remembering, becoming more distant with each upward meter gained. They didn’t need her They were stronger than her, always had been.” The reason that this quote stood out to me was the idea of justification and justifications for anxiety. I feel that there are many times as a growing individual when I personally feel stressed and anxious and attempt to justify my decisions for abandoning these anxieties or stressful situations. I think that society tends to place a lot of pressure on growing individuals, especially in circumstances of passing down roles and expectations. Yetu encounters ideas of suicide and constantly refers to the idea of feeling drowned in her responsibilities, showcasing even further her overwhelming responsibilities. She feels deep pain and struggles to juggle her lifestyle with an important member of her society. Again, I truly feel her stress and I know that in the early moments of the story, she can be recognized as a relatable character to individuals who also battle with the responsibilities surrounding self and society.

Water – Ralph Waldo Emerson

A discovery based on a poem by Ralph Waldo Emerson

The ocean has existed long before humanity and will exist long after humanity ceases to  exist. The ocean is more than just a body of water. The sea contains history that humanity may never get to unlock. With everything that the ocean can be and provide, people have failed to give it the respect it deserves. People are dumping their trash into the ocean, overfishing, polluting it with noise that is harming marine life, and treating the environment so horribly that it heats up the ocean as well. Without water there is no life. If there were any one thing to determine the sustainability of living existence, it would be water. Ralph Waldo Emerson perfectly captures this idea in his poem simply titled “Water”. Although the poem is short, it does an amazing job at exploring the importance that water has on the world. Ralph Waldo Emerson uses personification in his poem “Water” to exemplify his deep respect for nature and implies that water is more than just a resource, but it is also an entity that behaves similarly to a human. By implying this, readers can deduce that policy change is vital in order to preserve the ocean which will eventually be the difference between survival and perish as a society as environmental threats continue to grow.

The main literary device used in Emerson’s poem is personification, which he uses to induce empathy for the ocean and show that it should be treated with respect like any human would deserve. Water is more than a vital resource, it “understands, Civilization well;” (1). By opening with this line, Emerson introduces the literary device of personification. It is no secret that the ocean has experienced every period of history that humanity has ever been through. By mentioning this, the ocean can be personified as a wise and old being. If the sea is so wise, why don’t people listen to it? This poem was written in 1909. At the time, international travel was done by traveling on boats. Globalization occurred through the use of boats as well. When Emerson wrote this poem, he had no idea of the increase in pollution that would occur within the next century. Rather than listen to his cautionary tale, people continued to modernize the world at the expense of the environment. As people treated the world worse, the ocean was one of the many things to suffer. Like a person who is neglected, the wise ocean decided to provide less and less until humanity changes the way they treat it. Emerson later connects this idea to a line about the ocean not being “disconcerted” (5), further implying that the ocean is wise. A non-living being cannot be wise, therefore the ocean has to be a living entity. Some cultures, such as Hinduism, see God as a body of water. Although the sea may not be a God, it is very much alive with every wave and storm.

Emerson shortly after states the power that the ocean has in inflicting emotion within himself. The ocean triggers feelings within him, just as how thoughtful words can make a person happy or how a hug can bring a person comfort. By continuing the personification of the ocean, Emerson calls the ocean pretty and explains how the ocean “chills [his] life, but wittily” (4). Like an old friend that one can always rely on, the ocean can provide more than just resources. It can be therapeutic and bring forth one’s true connection to nature. It can be a sanctuary from the society that people have created. Making the ocean be personified to resemble the love and care of a friend would be a great way to make people want to take care of the sea. This connection is likely an intentional way of turning a neglected body of water into a friend that requires the same amount of care as any other person. Emerson likely intended for people to read this poem and consider their connection to nature, specifically their treatment of the ocean. By creating a poem like this, discussions of protective policies likely came to be. While the ocean is not yet fully protected, analyzing literary history is a step in the right direction to protect oceans. People may not always be inclined to learn from Science, but literature is an engaging way to learn about true problems, and is arguably a better teacher of proper ways of coming up with a solution. Scientists can see why things are wrong and perhaps even come up with expensive solutions to the environment’s problems, but understanding and loving literature teaches people to treat the world a certain way. If people listen and agree with environmental literature, they will learn to love and take care of not only each other, but the world as well. 

The ocean expects nothing from people but respect, which Emerson implies in his poem. It simply treats humanity how humanity treats it. Emerson explains this towards the end of his poem. When the sea is “well-used, it decketh joy… ill used, it will destroy” (7). The ocean, like any person, can become angry when treated poorly. As a living environmental entity, it has a wrath that can wipe out bloodlines, whether it’s through tsunamis, tidal waves, rip tides, or currents. At the time that the poem was written, there weren’t nearly as many pollutants in the ocean as there are today. The great pacific garbage patch was only found in 1997, 90 years after the poem was written. It comes from all of the plastic that has traveled through currents and accumulated in the ocean. In retaliation, fish are dying from all of the plastic they are consuming, and coral reefs are dying from all of the chemical pollutants found in the plastic and other forms of waste. If nothing changes anytime soon, the poor treatment of the ocean will lead to the downfall of humanity. The ocean does not need humanity, but humanity undoubtedly needs it. Emerson ends his poem by reminding the readers that although the ocean is beautiful, it holds all the power and can and will destroy humanity if humanity tries to destroy it. Under a glowing sunset, the ocean lays with a “face of golden pleasure” as it will “Elegantly destroy” (11) what it needs to in order to live. Although it shares respect for humanity, the sea will never hesitate to do what it needs to do for its own survival. Like a bee, the ocean will mind its own business but will strike if people try to intervene with its natural existence. 

Emersons emphasis on the destructive nature of the ocean should serve as a hard warning as to why people must take better care of the ocean. At the time it was written, there wasn’t much concern for the ocean as science hadn’t declared human behavior to be dangerous to the ocean yet. A century later, the ocean is in crisis as we have entered a post-modernist world that has sacrificed the environment (specifically the ocean) for the sake of temporary convenience. Humanity has found a system that works so well, they are unwilling to change it, even if it means letting future generations suffer. This is why implementing policies is extremely important. This can change the course of the future before the damage to the environment becomes irreversible. The ocean is an entity that holds all of the knowledge that humanity has ever had, and it has a wrath more powerful than anyone could survive. Rather than fearing the ocean, it should be celebrated. It has provided more than it has ever destroyed multiple times over, and it treats people well as long as people treat it well. Some people may argue that implementing policies will do little help to the ocean and significantly reduce the standard of living for people, but that is simply not true. The standard of living may decrease in the short term, but it is better than the alternative, which is facing the wrath of environmental consequences. By personifying the ocean, Ralph Waldo Emerson shares his deep respect for nature that others should share, and implies that the ocean is a living entity that, similar to a human, responds to poor treatment.

Week 13

In some parts of this weeks readings, I noticed how mermaids were being portrayed in a negative light and depicted as vengeful. Particularly in the first section it states, “In early 2012, a local news station reported that the community b lamed the malfunction of Gwehava Dam in Gokwe, completed just two years earlier on “angry spirirts” who “exist in the form of a mermaid and a large strange snake that dwells within the surroundings of the dam” (166). This reflects a belief system where supernatural beings are held accountable for natural events or technical failures. By framing the malfunction as the result of angry spirits, it implies that there are consequences for human actions, such as disrespecting the natural environment or failing to appease spiritual entities.

We are the ones invading their habitat and environment, but claiming that they are the ones to blame when our agenda doesn’t go as planned. Blaming mythical beings or spirits for natural events may serve as a coping mechanism or a way to reconcile human actions with the unpredictability of nature. However, it’s crucial to recognize the underlying power dynamics and environmental impact of human activities, such as dam construction or habitat destruction, which can disrupt ecosystems and displace indigenous species. Attributing blame to mermaids and other mythical beings for the malfunction of the Gwehava Dam may reflect a broader narrative of displacement and exploitation of natural resources. There is tension between traditional beliefs and modern development, where indigenous mythologies are often marginalized or dismissed in favor of technological explanations.

Week 13: The Ones Who Swim Away from Omelas

A short story that’s stuck with me for years since reading it for an English class is Ursula K. Le Guin’s “The Ones Who Walk Away from Omelas.” It’s a story describing the fictional city of Omelas as a utopia. Everyone is happy, everyone is educated, everyone is housed, everyone is well-off, everyone is fed. If there’s one place you’d want to go and stay, Omelas is the place.

There is, however, one caveat to this paradise: everyone in Omelas knows of the child. The child is miserable, kept locked away in a windowless room that’s more akin to a broom closet and is tormented by those who would dare to look upon it. It begs to be let out with the promise that it will be good, holding onto the memory of its mother and the light that it was born into like every other citizen of Omelas. The child has a purpose: to bear the burden and experience of misery so that no one else in Omelas has to experience it. It serves as a reminder for the people of Omelas, especially for the children, that at least they are not the ones trapped alone in a dark room sitting in their own waste and abused constantly. It reminds the people of Omelas that they have it easy, that the source of their joy comes at the cost of the child’s misery. It would be easy to pull the child out of the room and into the light, to care for it and treat its wounds. But taking the child out of that room and letting it live amongst the people of Omelas exposes the fact that their joy has been at the expense of the child’s misery.

I noticed how similar this dynamic is in Rivers Solomon’s The Deep between the wajinru and the historian. Unlike the child, who is reviled and abused, the historian is lauded and praised for their duties towards the wajinru. The historian bears all of the memories of their ancestors, no matter how mundane or painful. Every year, all of the wajinru gather and allow the historian to share their ancestors’ and their collective memories before separating once more into their mostly-solitary lives, able to forget those memories but leaving the historian to remember it all. Yetu, the historian we are introduced to, bears the burden of holding all of these memories but is extra-sensitive to it, constantly torn between the pain of the past and the pain of the present while also bearing the burden of being seen as a guide amongst the wajinru.

Like the child of Omelas, Yetu the historian has a duty to fulfill. The wajinru forgetting their ancestors’ memories enables them to live peaceful lives in The Deep without the burden of remembering that their peaceful existence was born from pain. Yetu, on the other hand, cannot live as freely as they can because she must chronically experience the pain that their ancestors went through and remember that the wajinru only exist because of that pain.

Week 13: Aganju and Yemaja

This week’s reading was enlightening due to the fact that even though both Yemaja and Aganju are “gods”, Aganju’s role has fallen into “disuse”.
First and foremost, Yemaja being raped by her son was very unexpected. I found that her body “exploding” the birth of other gods was a symbol of the children that replace the pain she endured from her son. It was nature’s way of compensating her for her son ruining her life. I found this article that briefly summarizes the story of Yemaja, and I like how the author mentions that her ‘waters protect her children from a predatory world.” This story is inspiring because it shifts the idea of victimized women being broken and vulnerable, and instead paints them to be hero’s of their own narratives. Rather than being depicted as a pained and emotionally devastated women, her rage turned her into a powerful protector of the sea.

https://mythopedia.com/topics/yemaja

The Tuna of Lake Vaihiria – Understanding the Connection Between the Natural and Unnatural World

Every single culture that has ever existed has a strong relationship with nature. Humanity has always had a natural connection to the world, but as humanity continues to progress, relationships with nature are deteriorating more and more, and people are replacing their connections to nature with connections to technology. Studying literature that has been passed down through different cultures and generations is an important aspect of cultural evolution, as literature of the past can act as cautionary tales that aid in how to live a good life. By close reading “The Tuna of Lake Vaihiria”, specifically the Polynesian iteration of the story, we read the story of a young woman, named Hina, escaping an arranged marriage to a monster by seeking the help of the deity Maui. Maui defeats this monster and gives Hina the monster’s head, which will turn into a coconut tree once she sets it down, as a gift. Hina accidentally sets the head down before she can get home, but as the tree grows, it bears coconuts as gifts for her and her new family. Through its subtle use of metaphor, “The Tuna of Lake Vaihiria” uses Hina’s rejection of arranged marriage to offer an insightful exploration of the intricate relationship between humanity and the natural world, suggesting that like a human being, nature retaliates against poor treatment towards it, but it may also serves as a sanctuary from societal norms that creates and provides. 

The entire conflict of the story arises from Hina wanting to escape an arranged marriage to a king. Both the concept of marriage and the idea of a social hierarchy are completely artificial and are ideas that were created in order to structure a society. Although culture is an important aspect of humanity, it can be detrimental to people who are unable or unwilling to conform to it, such as Hina. At the wedding, she proclaims to her parents in terror that she must “find her own sanctuary” (3) from the arranged marriage. Prior to meeting the Eel King, she was blindly excited for the marriage because she grew up believing that this was the way life was supposed to go. Deciding that she will not marry the Tuna King was Hina’s way of allowing her raw emotions to overpower a social norm. This led her to begging Maui for help, who in this iteration hooked and controlled the sun. Although Maui is a demi-god in a human body, he arguably is the metaphorical representation of nature in this story. Maui acts as a savior to Hina by releasing her from the grasp of the king.

 On top of killing the king, Maui also gifts Hina the head of the king which grows into a coconut tree that provides for her and the family she chooses to have in the future. Although Hina did not follow the direction Maui gave of not setting the head down until she was home, she was able to create a sanctuary where the tree landed. It provided food, shelter, and was able to house her and her new family. By being able to develop her own sustainable way of living, she proves that she can find sanctuary in nature. As she treated it well, by being respectful to Maui and respecting his gift, she was able to escape the social norms that were going to strip her of her free will and developed a newfound appreciation for the world around her. This is a common occurrence that people experience once overcoming trauma. In this case, the trauma was caused by being forced to conform to the marriage she believed she was destined to. The marriage situation does an amazing job at connecting the natural world to the unnatural world. In its truest form, the natural world represents peace and tranquility whereas the unnatural world represents fear and unhappiness with the mask of providing consistency. In any given culture, one can safely assume how their week will go. They have traditions that they follow, social structures to conform to, and practices that they have trained themselves to react to in certain ways. For example, a person can wave in one culture and know that they are being greeted, but in another culture, a hand wave can be seen as disrespectful and a person can be offended. Only in nature can there be no expectations other than taking care of oneself however they may need to.

The Eel King can be attributed to embody the deceitful and harmful practices that exist within cultures. While in some iterations he appears as a human, the polynesian iteration shows the king to be a large, thick eel with human legs. Eels, like snakes, represent deceitfulness in stories. By having human legs, one could make the point that the deceitful qualities within the Eel are elevated, both metaphorically and literally. Legs can represent control and mobility, but also show that by having human traits, it likely shares some parts of a human mind. The Eel king may want to get married to fulfill his hierarchical duties, but in doing so he would be manipulating and controlling Hina, which would be hurting a natural creation. The Eel was a literal freak of nature. He brought the worst parts of humanity and nature together. Despite being a symbol of trickery, the Eel fell for Maui’s bait and was punished for it by getting decapitated. Hina rejected societal norms, seeked help from a demi-god that represents nature, and was awarded for it. The Eel was a natural representation of the culture that Hina grew up in. He pushes for the arranged marriage to happen, and disregards her well being for the sake of following the cultural practice. People grow up in different cultures and are taught to respect their norms and practices and rarely give it much thought. Whether it is painful, outdated, or a person simply does not agree with their culture, they are rarely given the opportunity to leave and unlearn what they know. The only place where culture can be ignored is within nature. Nature provides and creates. Despite humanity’s poor treatment of it, people can find places where nature is preserved and find moments of peace.

By close reading this story, people are able to explore the connection that nature has to the unnatural world. Nature treats humanity with respect and provides for them as long as humanity reciprocates the behavior. People may argue that nature is a constant that cannot provide because it is not a living, thinking being. This is absolutely not the case because nature works hard to keep itself in homeostasis. Think of it as karma. Many people believe that if a person radiates positivity and puts good into the world, they will have good karma that will throw goodness back at the person. If a person is bad, they will receive bad energy. Nature will always serve as a sanctuary, but if people destroy nature, they will lose their sanctuary and will no longer be provided for, meaning it is of utmost importance to keep nature healthy and respect it. Hina embodies the everyday person that is conforming to a culture or society that they were born in. She gets the option to conform and be miserable, or seek refuge and live free. By alluding to the decision, the story gives the readers the opportunity to question for themselves if they are conforming or rebelling against their own way of life. The story also makes an effort to show that Hina lives happily after choosing to live free. She is fed, sheltered, and is able to raise a family. This story is not anti-culture, it is simply a cautionary tale that explains that there is always salvation in nature. With that being said, the conclusion can be drawn that through its use of metaphor, “The Tuna of Lake Vairhiria” uses Hinas rejection of arranged marriage to offer an insightful exploration of the intricate relationship between humanity and the natural world, suggesting that like a human being, nature retaliates against poor treatment towards it, but it may also serves as a sanctuary from societal norms that creates and provides.

Aganju and Yemaja

This week’s reading on Aganju and Yemaja was of course an interesting one, as they all are. We are first introduced to both Aganju and Yemaja, “Mother of Fish,” who gives birth to Orungan. In the story, Orungan develops a lustful relationship with his mother and decides to pursue this, forcing his mother into relations with her. Yemaja is taken aback by this and rejects all his notions of having a romantic future together. What I found interesting about this, aside from the several counts of incest, was the fact that after this traumatic and painful experience of being taken advantage of by your son, creation follows. In most stories have seen or heard, things of this sort would often lead to catastrophe and destruction, but instead led to the creation of several Gods and Goddesses that in turn gave them rivers, agriculture, wealth, etc. In Yoruba mythology, Yemaja is the central role of a creator, and their origin story is one I am not familiar with at all. My confusion lies within the moments leading up to this creation, I think in one sense it’s obvious that Yemaja is birthing all these Gods from the ravishing that came from Orungan, on the other hand, I don’t know if the creation is coming from the pain and fear she is experiencing. I suppose the creation could be coming from both the traumatic experience and the pain, but would it make a difference if it was coming from one or the other? Regardless, a whole bunch of creations came from it and gave them new life and purposes, or maybe it’s just an optimistic perspective on something really disturbing.

DISCOVERY ASSIGNMENT: The Mermaid and Human Nature in The Lighthouse (2019)

Robert Eggers’ 2019 film The Lighthouse follows two lighthouse keepers, Thomas Wake and Thomas Howard, who are stranded on a secluded island due to a severe storm. The movie’s narrative is presented from Howard’s point of view, and it explores themes like isolation and the fragile condition of human sanity. These concepts are accompanied by hallucination, including encounters with a mermaid and a man from his past. The film is rather avant garde: there are only two characters with spoken lines, it takes place in one location for a vast majority of the films runtime, and it’s shot with black and white film on a 1.19:1 aspect ratio – making the screen appear almost like a square. That all being said, The Lighthouse is more comparable to a novel than the run-of-the-mill suspense thriller film, which means the audience should look at the components of the narrative more for what they represent rather than what is actually being shown. Through editing and use of symbolism, the mermaid in The Lighthouse represents human nature and man’s inability to suppress it.

To understand the mermaid’s symbolic significance in the film, it is essential to define what the island represents to Howard. In a conversation with Wake, Howard reveals that he used to be a timber man on the American mainland, but he wanted to start fresh and earn a living as a “Wickie.” The script says, “Nothin’ wrong with a man startin’ fresh, lookin’ to earn a living… Soon enough, I’ll raise my own roof, somewheres up country, with no one to tell me ‘what for’…“ (Eggers Pg. 29-30). This statement alone implies that Howard feels the need to escape his past; add to that, the fact that Howard killed a man and took his identity previous to the events of the film – it is almost blatantly obvious that Howard being a lighthouse keeper is an attempt to distance himself from guilt. The island becomes a symbol of escapism.

There are two mermaids in The Lighthouse, one, a wooden figure, and the other being a seemingly real mermaid that washes up on the beach. The audience is introduced to the wooden mermaid relatively early in the film’s runtime, but it is not until near the end of the first act that Eggers presents the real mermaid. While Howard is out doing his chores on the island, he sees lumber floating off its shore. He goes to investigate it, and as it gets closer, the logs move and reveal the body of a bleach-blonde man (Ephraim Winslow). He approaches the body in a trance, and the tide rises, submerging him underneath the water. In the direction of where the man used to be, there is a mermaid in the depths – its face obscured by its hair and its screeching song muffled by the water’s density. This editing succeeds in establishing a thematic connection between the mermaid and Howard’s murdered or possibly fatally neglected ex-coworker. The two symbols do not exist independently from one another in the film – every time the audience is shown the mermaid, she closely follows the appearance of the late Ephraim Winslow.

The next significant appearance of the mermaid is during a scene where Howard attempts to pleasure himself, using the scrimshaw as inspiration. It seems like he has a really difficult time accomplishing this because his mind is clouded with thoughts of the white-haired Winslow. During this scene, three events are inter-spliced with one another: Howard matsurbating, Winslow dying (having been stabbed or shoved with a stake, and then drowned), and Howard engaging in sex with the mermaid. These events are cut together hastily, never spending too much time on one shot. His interaction with Winslow and the mermaid are happening simultaneously in his head, indicating that the two activities are equal to one another. On first viewing, it can be easy to assume that the editing in this scene is meant to show us that Howard is haunted by the action or inaction he committed on Winslow. However, the last thing Howard imagines before reaching climax is Ephraim Winslow sinking under a log. Having achieved his goal, he throws the wooden carving to the ground, breaks it, and wails like a wild animal in anguish. The editing of this sequence leaves little doubt that the death of Winslow is what peaked Howard’s arousal, underscoring his violent human nature and implying a disturbing sexualization of death. To Howard, killing Winslow and dominating the mermaid are on and the same, and the distress in his tone at the end of the scene is generated by his inability to escape his own depravity.

The last place where the mermaid is utilized as a symbol of human nature is in the last act of the film when Howard and Wake get into a fist fight over the old man’s ledger. Wake calls Howard a dog, a term used earlier in the film by Howard as he recounted the death of Winslow to Wake – “but Winslow that goddamned Canady fool bastard… always callin’ me a dog. A filthy dog.” (Eggers Pg. 51). In response to Wake’s insult, Howard attacks him and the two wrestle around the lighthouse’s living quarters until Howard looks at Wake and sees a hallucination of Winslow. He mounts the old man, still seeing Winslow, who lands a punch on him, staggering him. When he looks down again, Winslow is replaced by the mermaid – who caresses his neck before strangling him and turning into Wake again, but this time with a crown of barnacles and brine and a set of tentacles. 

Because of the rapid pace at which this scene unfolds, the audience is presented with a great deal of visual information to process and evaluate in a brief period of time. Howard is reminded of his earlier aggressions by Wake’s calling him a “dog,” and his desire for violence is promoted by the alluring image of the mermaid. This is similar to the situation in the two examples that came before it, in which the mermaid did not appear until after Winslow is present in Howard’s psyche. The fact that Howard is able to see the mermaid while he is impulsively beating Wake is a clear sign that he is taking pleasure in this assault.

The most astounding aspect of The Lighthouse is Eggers’ ability to establish Howard’s murderous intent without using words. Although it is logical to believe that Howard was responsible for Winslow’s death because he stole his name and identity, Howard never acknowledges this in the film, and he is not required to do so. From the time the mermaid appears on screen – when Howard discovers the body in the sea – it achieves its goal of establishing a link between Howard and death without disclosing the specifics of that relationship. In the scrimshaw scene, the spectator can deduce that Howard is responsible for Winslow’s death. Winslow’s death is practically a fantasy for Howard, heightening his excitement. Finally, in the fist fight scene, Howard unwittingly admits to killing Winslow. He sees the mermaid in front of him; she appears genuine to him at that moment, and he indulges in his inner darkness. His reaction to the mermaid shatters any doubt that Howard is a violent human being. Thomas Howard’s story in The Lighthouse is jam packed with mystery. In the end, he wasn’t able to escape the violence embedded within him – and although most people aren’t secretly evil like Howard, the feeling of not being able to escape your negative traits is a widely human experience. It is easy to say the past is in the past, but without taking the right steps to take accountability and improve, these undesirable features remain dormant until provoked. The mermaid shows the audience that running away is not the answer to moving past trauma or consequences, and that human nature prevails if left neglected.