Author Archives: Rigo De Leon

Human Sadness due to a Loss of Identity Through Tradition

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Rigo De Leon

Professor Pressman

ECL 305

April 7, 2024

Human Sadness

The Voidz are an American band comprised of six members: Julian Casablancas (vocals), Beardo (lead guitar), Amir Yaghmai (lead guitar), Jake Bercovichi (bass/keys), Alex Carapetis (drums), and Jeff Kite (keys). They are known for their experimental and long songs, which they’ve created with the expectation that their music will be appreciated far into the future. The song that prompted the creation of the band is the first single off their first album called “Tyranny”. The song is called “Human Sadness”, which was released in 2014. It was originally going to be released as a solo project for Julian Casablancas, but he enlisted the help of the band he toured with to make the song greater. Their love for the song they created inspired them to create an album. The name “The Voidz” was picked because the effects that they primarily used for their music sounded like what they believed a black hole, or void, would sound like. Both Julian Casablancas and Stephanie Burt challenge the idea of cultural and societal traditions by prompting readers/listeners to consider how and why we conform to societal norms as a result of trying to survive in the culture we have inherited, and how that affects personal identity and the need to be useful. Julian Casablancas uses metaphors and symbolism in the song “Human Sadness”, as well as vivid sounds throughout the song to emphasize the experiences that traditions have created in order to make people question how they conform. Stephanie Burt, on the other hand, uses contemporary poetry, specifically the second and sixth stanza of her poem “We Are Mermaids” to portray that people do not need to be useful to survive.

Throughout the song, “Human Sadness” simplifies basic concepts that are normal in everyday life, but in a way that truly shows the struggle of external pressures conflicting with personal identity. For example, the song begins with the singer whispering the line “Put money in my hand, and I will do the things you want me to” (Casablancas 1). The way Casablancas presents this line is almost degrading. He is willing to sacrifice his own morality and time for the sake of receiving currency that will help sustain him in the society that he was born into. Assuming he has enough to sustain himself, this line could also be seen as an example of blatant greed. Sacrificing morality still applies, yet this time it’s for the sake of wanting more than needed. Casablancas implies that the separation of the natural world has only caused people to be dehumanized. In the natural world, actions are not governed by monetary values. Casablancas’ implication of dehumanization is complimented by Stephanie Burt’s use of mermaids in her poem. Burt writes, “when what would become, us was just trying to get through the day” (Burt 2). Societal norms have conditioned humans to live in routines that can feel meaningless. Wake up, go to work, run errands, go home, sleep, repeat. While there can be variation, society has developed in a way that prioritizes order over individuality and identity. People are expected to be useful and are unable to just exist.

Casablancas uses his desire of existential freedom throughout the song further his criticism of societal norms. A reoccuring line throughout the song is “Beyond all ideas of right and wrong, there is a field. I will be meeting you there” (Casablancas 3). This line is an altered version of a quote by the philosopher known as Rumi, who believed that the soul should be nurtured in order to live a happy life. Casablancas wishes to transcend beyond the concepts of good and bad that society has trained people to conform to, and reconnect with nature. Artificial constructs such as right and wrong are ideas that put pressure on people to be useful. The field itself can be seen as symbolism, a representation of the natural world, a place untouched by humanity. A field is a natural part of the world that just exists. Therefore, there can be no right or wrong, a field is a place where anything can just be. The field that Casablancas wishes to visit is a place where people can choose to have an identity however they would like, or it can be a place where people just exist. Stephanie Burt’s poem touches on a similar idea, by having mermaids be the main focus. Mermaids are creatures that are forced to exist between the ocean and land. The ocean represents the natural world, while land represents living among a society that follows traditions. Burt’s ideas add depth to Casablancas’ ideas in the way that Burt is a lot more realistic and blatant with her message. By analyzing “We Are Mermaids” before “Human Sadness”, you get a much more literal sense of what Casablancas intends to portray about identity and traditions. The Voidz’s song can be interpreted to be about corruption within the system that has been established, but with the frame of Stephanie Burt’s poem, it grounds the song by helping observers interpret the lyrics and music about human fundamentals.

Throughout the song, symbolism is used in order to further the message about societal traditions consuming the identities of people. A notable use of symbolism in “Human Sadness” is in the fourth verse, where Casablancas states “The moon’s a skull, I think it’s grinnin’” (Casablancas 4). This symbolism can have many different meanings, but in the sense of identity and societal norms, it can be interpreted as a reflection of mortality. Skulls are symbols of death. They are a reminder of the fate that all of humanity shares. The personification of the skull that is grinning gives it a sinister twist. A grinning skull could almost be a form of mockery, as the moon that hangs over the entire world every night is not only a reminder of death, but also a reminder that people are wasting their precious time by blindly following along with the traditions they’ve inherited. This idea is built upon by Stephanie Burt’s use of symbolism through mermaids. Mermaids are symbols of duality. They are half human and half fish. It is hard for mermaids to exist on land without there being trouble that prevents them from being authentic. The only true safe place for mermaids is in the ocean, which reflects Casablancas idea about the only safe place where humans can be their authentic selves is in a field beyond right and wrong. Another key use of symbolism that relates to authenticity in “Human Sadness” is the use of the word “tie” later in the same verse. Casablancas sings “And I don’t need your tie, I don’t need to, tired of saying it” (Casablancas 4). Much later in the song he also sings “Hits you on the head when nobody’s there, Then he says, ‘Come here, can you fix my tie?’” (Casablancas 10). The use of the word “tie” adds to the concept of identity in multiple different ways. For one, a tie is a direct connection to societal norms that have been created by our ancestors. Ties are professional attire, things that need to be worn when proving worthiness to traditions. They are worn at job interviews, weddings, courtrooms, and any other place that may need to be seen as professional. Casablancas directly rejects the tie in his first use of the word. He even mentions that he is tired of saying he doesn’t want it. The tie not only takes away from his ability to be himself, but wearing it is also a submission to the constructs he desires to escape. In his second use of the word, he uses it as a quote within the song itself of one person asking another to fix his tie. To fix another person’s tie is an intimate thing, usually done by fathers to sons. This could be an anecdote to fathers passing down the system that has plagued people to conform to it. This brilliant use of the tie alone can summarize the problems that traditions create against identity. By observing the song this way, people can reflect on whether or not they are okay with living without a sense of personal identity. 

One aspect about “Human Sadness” that is important to consider when analyzing the song is the actual music itself. The band samples Mozart’s “Requiem in D Minor”, which is a song that was written during the late 18th century. It is fascinating to think that a song about breaking traditions is sampling a song that was written during the early stages of the civilization that has been built to tear down individuality. It provides a sense of irony to Casablancas’ message but also goes to show how hard it is to actually break free from the societal norms we have built. One key difference that can be obtained by listening to the song rather than just reading it is the breakdown at the bridge. There is a guitar solo that begins exactly at the 7 minute mark. The Voidz has two lead guitarists rather than a lead guitarist and a rhythm guitarist, which is what is normal in bands. The bridge has both guitars play conflicting melodies at the same time, and it can almost be interpreted as if the guitars themselves are having a conversation. Because the guitars align with the melody of Casablancas’ singing, it can be inferred that the solo is actually a “conversation” between both lead guitars. Perhaps the guitars are pleading to break away from the social norms and traditions that people face, but without actual words it is almost like the pleading is hopeless because it is unable to be understood. Observing the music adds to Casablancas’ message significantly as it amplifies how hopeless it can feel to think this way but have no solution at all.

Casablancas presents a double meaning later in the song in which readers can interpret the same sentence in polar opposite ways. He states “Soft skin, weak chin, Just walk me through it, tell me what to do, I’ll do it, Hurry, hurry, that my baby, do what you can” (Casablancas 10). Casablancas uses “soft skin” and “weak chin” to display the innocence and wonder of his newborn child. By asking to be told what to do and promising that he will do it, it can be interpreted in two ways. Either Casablancas is asking how to change the system in order for his child to grow up in a better situation than he did, or he is a brainwashed version of himself asking how to make sure the baby conforms the way he did. If it is the former option, it can be furthered by the following line where he asks whoever he is speaking with to do what they can for his child. Considering this line happens near the climax of the song, it can be a line of hope that is offered in order to leave the audience with hope that there can be a solution to the problem of conforming to societal norms by sacrificing identity. Judging by the title of the song, it is likely the ladder option. Casablancas is asking whoever he is speaking to to do what they can and teach him how to raise the baby in a way where they will fit in with the rest of society. Regardless of the meaning, these lines provide similar outcomes for the listener. They either feel a glimmer of hope that they can break free from the system if they question it the way Casablancas implies he is doing, or they see Casablancas conforming in the end and see it as a cautionary tale that should be worked towards being avoided. Burt has a similar line at the end of her poem, where she states, “Some of us are going to be okay” (Burt 10). By stating that specifically some people are going to be okay but not necessarily stating who, readers are likely to question it deeper in order to find out if they themselves will be okay. Lines like these are sometimes vital to literature as they provide much deeper thought that is triggered by a semi-selfish form of thinking. 

Overall, “Human Sadness” is a song that pushes people to question the state of living they are in. The song can be analyzed in multiple different ways, but when reading with a certain frame in mind, people can find meaning that they never would have thought to look for. By reading this with Stephanie Burt’s poem “We Are Mermaids” as a frame, dissecting the idea that Casablancas and Burt emphasize the experiences that traditions have created in order to make people question how they conform. People do not need to be useful, and should celebrate having their own identity. Just because this world and its systems were inherited, it does not mean change cannot occur. By analyzing “Human Sadness” and “We Are Mermaids”, people can question for themselves whether or not they are okay living the way they are, and potentially changing the norms and traditions as they see fit.

Conclusion

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As a transfer student, especially coming out of Covid-induced online learning, I missed a lot of opportunities to meet people and interact with professors in classes. When I first came to SDSU, I thought most classes were going to be interactive the way this class has been. I was a bit disappointed when this was not the case, but I feel lucky that I took this class despite it not tying into my major directly. This class taught me to question what I would never think to question, as nothing is as it seems. In other english classes, I’ve learned to take an authors message and analyze it, but never have I learned to truly “close read” by considering every word, literary device, and grammar/punctuation as intentional. It was a fairly new concept to me but I believe it is an extremely useful analytical skill. On top of learning to close read, I have also learned to consider how different tellings of folklore and fairy tale can use the same story to teach things differently.

Overall, my favorite aspect of the class was my interactions with the class. When doing small group discussions, I felt like I was given completely new perspectives that I didn’t consider during my initial reading of the assigned reading for the week. Small group discussions also gave me the opportunity to see if people could build off of my ideas and help me further my understanding of the text. I have never been one to enjoy reading fiction, as I feel like I gravitate towards memoirs and non-fiction reading, but this class has taught me that I can learn a lot about the world through reading fiction. I like non-fiction because it is a clear indicator of history, but I never considered how fiction can also teach history. This is the last english class I ever have to take, and while it was challenging at some points, I am extremely happy that I got to end with this class, as I feel like it gave me an extremely important skill that is overlooked in a lot of other english classes.

Final Essay Proposal

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For my final essay, I would like to write about song “Ize of the World” by the Strokes. The song is off of their album “First Impressions of Earth”, and the album as a whole criticizes behavior that has been normalized and touches upon how humanity has lost connection to nature by focusing on concepts like vanity, greed, and narcissism. The song itself, on the surface, asks where humanity went wrong. It touches upon the idea that humanity has chosen to sacrifice their instincts for the sake of order, but somewhere along the way, the order turned into a form of organized chaos.

Week 14 – Yetu’s journey

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While this entire section of “The Deep” by Rivers Solomon was interesting, I was especially interested in reading about Yetu’s initial escape in chapter 5, and her relationship to the Wajinru through her pain. What interested me the most about the initial escape from the Wajinru was how the journey she went through after the Remembrance could be an anecdote to the pain and suffering that people have experienced as a result of slavery and the slave trade. Yetu’s body gives out while trying to escape but her will keeps her pushing through. She goes days without eating and has horrible migraines and pain in her limbs. Historically, there have been forms of systemic racism that have been implemented to prevent people of color from achieving what white people have been able to achieve throughout the generations post-slavery. This has been proven true even in recent decades. I believe that her experience was a big focus because it alludes to what people of color have gone through due to the History. I also liked the idea of being a unified group of people because of the history. While Yetu is suffering, she has a “deep, restful sleep. There were no nightmares, Remeberings didn’t haunt her… She wasn’t quite sure who [Yetu] was, but she didn’t mind the unknowing because it came with such calm… (70). I thought this was an interesting sentence because it shows that the history serves to not bring pain, but create a relationship of unity with her people. There was calamity and comfort in her pain, and although she left her tribe, she subconsciously knew they felt the same way. She feels a sense of “freedom” (70) from her pain. I believe that this is one of the main points of the entire novel. History is a painful subject that needs to be embraced in order to have a sense of unity, as horrible as it may be sometimes.

Water – Ralph Waldo Emerson

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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.

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

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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

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In this weeks reading, we learned about the origins and some of the stories of African spirits that fit in well with the stories we have read so far about mermaids and other natural spirits. For this reading, I found a lot of it interesting but I want to focus my close reading on the story of Aganju and Yemaja. The idea that so many different gods came from Yemaja, especially considering she is the “mother of fish”, is such a fascinating concept. I would have thought that her extremely traumatic experience with her son Orungan would lead to death and destruction, but instead, it led to creation. From her came fifteen gods that provide, whether it’s water, air, natural resources, or food. When reading the story, I thought it was comparable to the story of Jesus Christ. He was brutally sacrificed for the betterment of humanity. Although the intention wasn’t necessarily the same, the outcome basically is the same, humanity gets “saved” whether it’s from being given more resources to live, or to avoid Hell.

The fact that these Gods are still worshiped is a beautiful teller of how much respect African culture must have for nature. In the previous story of “African Mermaids and Other Water Spirits”, we learn a lot about the beliefs that are still extremely prominent in Africa. Although tribes preside in areas that are not close to each other, they share a love and respect for nature which has “remained strikingly relevant” (3) throughout the generations. People believe in spirits that provide, and avoid building where Mermaids have been thought to potentially seen to live. I think that faith is the best thing that people can have in respect to nature. Faith teaches people to live a certain way, and when people believe something hard enough, they are willing to set aside their wants and needs for the greater good of their faith. By faith being intertwined with nature, people show more respect to it, as we have seen in this reading. This makes me wonder why people do not treat nature better despite it being such a prominent concept in almost every religion.

The Sea is History

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This week, I wanted to focus more on the poem, “The Sea is History”, by Dereck Walcott. This is by far one of the most interesting poems I have ever read. It focused mostly on the transportation of the slaves during the slave trade. This poem made me realize how heavy words can be when used properly. This poem almost seems like an act of rebellion to the way history is normally told. History is generally taught through the perspective of Christianity, more specifically in Europe. This poem constantly references the Bible. Stories like Exodus, the Ark of the Covenant, and Genesis are talked about, which are stories about great migrations. I think that talking about these stories with the slave trade amplifies the importance of the already heavy topic in a tasteful way.

The brutality of the wording is absolutely necessary in order to induce empathy in the reader. One of the lines that I found to be extremely interesting was when the narrator comments on the “men with eyes heavy as anchors, who sank without tombs” (Walcott 8). This line implies that suicide is much more preferable than living as a slave, and comparing eyes to anchors is a beautiful yet heartbreaking use of a simile. The idea that there is no tomb, just the ocean, implies that life is not the only thing being taken, but culture is being taken as well. Almost every culture has some type of ritual for death. The slave trade took that away for Africans, just as they stripped them of their entire culture. I thought this was a heavy line but it was extremely interesting to think about.

I also wanted to comment on how interesting it was to consider the ocean the “grey vault” that holds African history. The ocean is almost like an omnipotent being in this poem, the way it has so much power and history. I believe that this is a prime example of why history should be taught more through world literature. The way history is taught is extremely biased, but through world literature we can learn to gather information and truly learn from the past.

Sirenomelia

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This week, we watched the short film “Sirenomelia” by NOWNESS. This was an extremely confusing, yet interesting short film. It was extremely haunting and eerie, and its confusion only. amplified the feelings I felt while watching this short film. Defined as “a contemporary culture piece of the ‘New East'” in the description of the video, This piece features sci-fi-esque music that is described as the white noise of a quasar over what feels like a soulless video. I found the symmetrical shots in the beginning of the video to be extremely interesting after looking up the definition of the word sirenomelia, which happens to be a rare condition where a newborn will be born with legs conjoined together. Sirenomelia is referred to as the mermaid syndrome because of this. The shots are long, and with the knowledge I have obtained from a film class I took in high school, these shots are intentional ways of creating stress and tension, as your brain is trained to wait for something to happen in a shot. The mermaid creature that is featured in the second half of the film seems almost lifeless. You cannot see its eyes and it is alone. It almost feels like it is a robotic freak of nature. The closing shot of the mermaid swimming in what looks like an infinite and empty ocean gives me a nihilistic perspective of what life would look like to these creatures. The description also states that the film is essentially about a mermaid exploring an abandoned NATO base, but because of the eerie direction, it is hard to follow (which I mean as a compliment as it truly induced a feeling of angst in me). The ending leaves me feeling empty, which I come to realize I felt that way throughout the entire short, from the long title sequence to the symmetrical shots of the antenna.

The Ocean as an Unconquerable Place

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In this weeks readings, one of the things we read was the introduction chapter of the book “The Ocean Reader” by Eric Paul Roorda. This introductory chapter aimed to introduce people to the idea that despite the ocean being something people may consider an obstacle people must cross to reach new lands, the ocean is still a place with a lot of personality and history. I found this reading to be extremely interesting because, while it may be shameful to admit, I don’t know a lot about the ocean at all. As I follow this class, I think about how society acts towards the ocean and its qualities, but I am realizing that I am part of the problem simply by not thinking about or researching the ocean. While people may not drive to the ocean to dump their trash, a lot of people are not conscious about how even littering can pollute the ocean. The ocean takes up around 70% of the world, and polluting and ruining it will undoubtedly affect the rest of the world. By keeping people uninformed, we are letting ourselves not only disrespect the ocean and its history, but we are allowing the ocean to be polluted.

Roorda makes his point clear that although we have named several different oceans, ultimately, “There is one ocean… they all connect into one ocean” (2). Naming different oceans as if they are countries is the most humanity is willing to do in order to navigate the oceans better, but when it comes to treatment and care, humanity refuses to do anything because different countries feel they have no gain. While it is important to look out for yourself, looking out for the environment directly correlates to looking out for not only yourself, but your species. One thing I want to comment on that might not be directly relevant is how fascinating it is that I am now wondering why people are so ignorant about this, but until I took this class, I was mostly ignorant about this.