-
Hughes, Langston. “I, Too”. The Heath Anthology of American Literature. Gen. Ed. Paul Lauter. Lexington: D. C. Heath ans Company. 1619.
-
Langston, Hughes. “The Negro Artist and the Racial Mountain”. The Norton Anthology of African American Literature. Eds. Henry Lewis Gates, Jr., and Nellie Y. McKay. New York: Norton, 1997. 1267-1271.
I, Too
I, Too, sing America.
I am the darker brother.
They send me to eat in the kitchen
When company comes,
But I laugh,
And eat well,
And grow strong.
Tomorrow,
I’ll be at the table
When company comes.
Nobody’ll dare
Say to me,
“Eat in the kitchen,”
Then.
Besides,
They’ll see how beautiful I am
And be ashamed –
I, too, am America.
1925
|
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From “The Negro Artist and the Racial Mountain”
One of the most promising of the young Negro poets said to me once, “I want to be a poet – not a Negro poet,” meaning, I believe, “I want to write like a white poet”; meaning subconsciously, “I would like to be a white poet”; meaning behind that, “I would like to be white.” And I was sorry the young man said that, for no great poet has ever been afraid of being himself. And I doubted then that, with his desire to run away spiritually from his race, this boy would ever be a great poet. But this is the mountain standing in the way of any true Negro art in America – this urge within the race toward whiteness, the desire to pour racial individuality into the mold of American standardiazation, and to be as little Negro and as much American as possible.
(...)
We younger Negro artists who create now intend to express our individual dark-skinned selves without fear or shame. If white people are pleased we are glad. If they are not, it doesn’t matter. We know we are beautiful. And ugly too. The tom-tom cries and the tom-tom laughs. If colored people are pleased we are glad. If they are not, their displeasure doesn’t matter either. We build our temples for tomorrow, strong as we know how, and we stand on top of the mountain, free within ourselves.
1926
|
4.1.4 Suggestions
Poem Warm up
Think about things, deeds and actions that most people do and that you do, too. When you have a couple of items, pick them up and convert them into a short poem. Start or end (each) line with words “ I, too”. (Time limit can be 5-10 minutes.)
Poem Follow up
-
What is your immediate response/reaction to the poem?
-
Who is the “company” and why do they send the speaker to kitchen?
-
Does it make the speaker angry? Why so/not?
-
Where do you realize the speaker’s colour of skin?
-
How do you understand the poem, can it be applied to wider context than a house with a “kitchen”?
-
Consider the year of publication. What can you say about the atmosphere in the black society at that time, knowing that the poem reflects it? (reality/dream)
Essay Prereading
-
Think of famous and respectable people in Czech Republic, then in world.
-
What makes them famous and respectable?
-
What characteristics shoud a man have to be able to achive his goals?
-
Think of examples that can support your arguments. Be ready to stand for them. (Class is invited to intervene, ask for explanation and elaboration.)
-
Now concentrate on yourself. What influences your personality? Brainstorm and then try to range the aspects in order of importance.
Essay Follow up
-
Why a great poet must not be afraid of themselves? Can we say it about other professions, too?
-
What is the “mountain” Hughes speaks about?
-
Consider the year of publication. What can you say about the atmosphere in the black society at that time, knowing that the essay reflects it?
-
Could you identify such a “mountain” in your own life? What is it and why?
-
Try to summarize the last article in one sentence. (e.g. L’ art pour l’art)
4. 2 Martin Luther King, Jr. (1929-1968)
4.2.1 Life and activities
A Baptist minister, political activist and Civil Rights movement leader, Dr. Martin Luther King cannot be probably considered a literary writer like the other writers in the present selection. Neverheless, King is author of many speeches and letters that marked history. King served as a reverend and devoted his life to fight for the civil rights of black people. King alongside organized peaceful protest demonstrations, delivered speeches, negotiated with clerks and presidents. In 1964 he was the youngest Nobel Prize awardee for his contribution to nonviolent resistance and equal treatment for all races.1 Martin Luther King was assassinated in 1968.
4.2.2 Reading and listening
Objectives
Cultural
|
Historical
|
Literary
| -
to discuss the forms of non-violent and violent resistance to oppression along with their consequences
-
to identify the rights that should be never denied to any human
-
to think of what is a dream and how to achieve it
| -
to become more familiar with the Civil Rights movement and reasons that had led to it
| -
to know the form of public speech together with its performance
-
to identify the facts used for argumentation
| -
Martin Luther King, Jr. “I Have A Dream”. Usinfo.state.gov. U.S. Department of State's Bureau of International Information Programs. 7 Apr. 2007. <http://usinfo.state.gov/usa/infousa/facts/democrac/38.htm>
-
Martin Luther King, Jr. “I Have A Dream” American Rhetoric. 7Apr. 2007. <http://www.americanrhetoric.com/speeches/mlkihaveadream.htm>
I decided to include this work for four main reasons. Firstly, Martin Luther King is a personality that students are or will be familiar with from History lessons and therefore it should be better acceptable than something altogether new. Secondly, I believe that learners of English (at appropriate level) should know the speech. Thirdly, it is delivered in spoken, not written form and students can enjoy the original author’s delivery. Fourthly, both the text and the audiovisual record of the speech are legally downloadable from the internet, and therefore easily accessible to students.
The text of the speech with links to web pages are included in the Appendix.
4.2.3 Suggestions
If the school disposes of a computer study room and headphone sets, students can be taken there and simultaneously watch and listen to the recording, having texts in front of them. If there is no such equipement, teacher can play the audio recording in class; or encourage students to watch video at home or in a library. In any case, students start by reading the short introduction to the topic.1 Key words should be explained beforehand. For the pace of speech is moderate, reading before listening is not necessary, though possible. During listening, students can follow the text or just watch, the choice is up to them. Because of the lenght of the recording, I suggest fixing the number of listenings from standard three to two. After the listening, I recommend leaving space for student’s questions.
A bridge to past can be done by remembering Hughes’s poem “Negro” and the discussion about dreams. (Which dreams did black people have and were they achieved? What is the reaction of black people? Etc.)
4.3 Amiri Baraka / LeRoi Jones (b. 1934)
4.3.1 Biography
Baraka was born LeRoi Jones in a middle-class family in Newark, New Jersey. Baraka was gifted and graduated at the age of 15. On the other hand, Baraka must have been very extravagant as a teenager. His reflections on the early part of his life follow – “When I was in high school I used to drink a lot of wine, throw bottles around, walk down the street in women’s clothes just because I couldn’t find anything to satisfy myself.”2 At the age of 18, Baraka enrolled at Howard University in Washington, D. C. The atmosphere of the university world was so tight that Baraka did not stay there more than two years and left. However, he had managed to attend classes of several famous black scholars whose influence was certainly reflected in Baraka’s works. One of them was Sterling A. Brown who introduced young Baraka to themes and techniques of African American music. Having left Howard, Baraka joined the air force and served three years in Puerto Rico. After being discharged, Baraka moved to Greenwich Village in New York and became a part of the Beat scene which was already formed by Gregory Corso, Allan Ginsberg, and other artist around them. Baraka gained reputation as a music critic, contributed to several magazines and in the late 1950s started to create his own poetry which raises attention even today. During the early 1960s, Baraka is famous and popular for his attacking and, to a certain extent, cruel poetry which reflects the heated atmosphere of that time. As time went, Baraka’s opinions shaped, he became the member of the Nation of Islam and changed his name from LeRoi Jones to Amiri Imamu Baraka. In the mid sixties, Baraka founded the Black Arts Repertory/School which became the basis for the Black Aesthetic movement.
Baraka has been one of the most creative and prolific writers during the last forty years. New collections of his poetry are published almost every two years. Baraka’s poetry expresses the author’s harsh opinions on the contemporary President Bush and Secretary of State Rice’s international policy.
4.3.2 Work
Baraka is the author of over 40 books of essays, poems, drama, and music history and criticism, a poet icon and revolutionary political activist who has recited poetry and lectured on cultural and political issues extensively in the USA, the Caribbean, Africa, and Europe.1 Baraka is also famous for his poetry performance, when he lets himself the freedom to occasionally change or expand the poem as he improvises with the jazz music.
His first volume was Preface to a Twenty Volume Suicide Note, published in 1961 and was appreciated for its technical innovations. Baraka shares his experience from Cuba in Cuba Libre (1961) and retrospectively in The Autobiography of LeRoi Jones (1984). In the 1960s, Baraka publishes his second book of poetry, The Dead Lecturer, writes essays and several plays, including The Slave, The Toilet, and the most famous and the most popular one, The Dutchman. Baraka also co-edited Black fire: An Anthology of Afro-American Writing (1968) with Larry Neal. Some of the lately published Baraka’s titles: Transbluesency (1996), a book of selected poems from years 1961-1995, The Essence of Reparations (2003), a new collections of essays on American history, and Somebody Blew Up America And Other Poems (2004).
4.3.3 Reading
Objectives
Cultural
|
Historical
|
Literary
| -
to discuss the tension between black people and white people and people of different races in general
-
to learn how historical experience is reported
| -
to decode the author’s figurative language using historical facts
-
to review what caused/causes the tension between races
| -
to observe the unusual form of the poems and their graphics
-
to reveal writer’s figurative language
|
-
Baraka, Amiri. “Wise I”. Fooling with words. PBS. 13 Mar. 2007. <http://www.pbs.org/wnet/foolingwithwords/mainlst_baraka.html>.
-
Baraka, Amiri. “Monday in B-Flat”. Fooling with words. PBS. 13 Mar. 2007. <http://www.pbs.org/wnet/foolingwithwords/mainlst_baraka.html>.
Wise I
If you ever find
yourself, some where
lost and surrounded by enemies
who won’t let you
speak in your own language
& instruments, who ban
your oom boom ba boom
then you are in trouble
deep trouble
they ban your
oom boom ba boom
you in deep deep
trouble
humph!
Probably take you several hundred years
to get
out!
|
|
|
Monday in B-Flat
I can pray
all day
& God wont come.
But if I call
911
The Devil
Be here
in a minute!
|
4.4.4 Suggestions
Warm up “Wise I”
Tell students that the class is going to have a noisy beginning of the lesson. Announce to students that they are not allowed to say a word, but they can shout, scream, mumble, fizzle, snuffle, etc. for 3 seconds as soon as you say “start” and that they have to stop immediately as you say “stop”. As the teacher you may wish to clasp hands instead, ring a bell or find different signal. Practise it more times, the length of pauses is variable. Then, ask students to produce always the same sound (each student has his or her own), and to add a movement of their body as they produce the sound. Again, pracise it more times, encourage students to move from their chair, but at the moment you signall “stop”, nobody can move. Improvise with the pauses to make the whole production rhytmical, students should enjoy it. Calm them down by taking a deep breath and sighing out (done by the whole class all at once).
Consequently, ask them to sit down and write down the sound they were producing, encourage them. What does the sound remind them of? They can put it down as well. Finally, ask students to write a few lines, that would feature the written sound in case you do not like saying explicitely “write a poem”. Volunteers read aloud their lines to the class. By this activity, students are more likely to evaluate Baraka’s use of “oom boom ba boom” in “Wise I”.
Prereading “Monday in B-flat”
Students work in groups. Hand out or write on a blackboard the title and do not say it is a title of a poem. Given the title of a text, students are asked to write down all words that could appear in it. If they are puzzled, whole class can brainstorm what “B” could mean, which can get them on a path. Students should announce, after a minute or two, how many words they have and whether they need more time to finish. Draw a chart on the blackboard. Write down how many words each group have. Group may present their list of words. Then hand out and/or read the poem. Did any of their words appear in the poem? How many? Put the results on the blackboard, you may count percentage of succesful tips.
Follow up
“Wise I”
-
Is there anyhing in the poem that you would not expect to find in a poem? What is it?
-
Look at the title, who is “I” and why is he “wise”?
-
(How would you describe a wise person? – old, experience, ...)
-
Does the speaker try to warn you? Specify.
-
What can be the “oom boom ba boom”?
-
What “instruments” can the speaker mean?
-
Do you feel the rhytm of the poem? How did the author achieve it?
-
If you were inspired by the Baraka’s poem, you may like fix the few lines you wrote at the beginning of the lesson.
-
Volunteers can read aloud the fixed version or the original one and explain why they decided / did not decide to change it.
“Monday in B-flat”
-
What is 911?
-
Who is the speaker? (sex, age, colour of skin, opinions, address...)
-
Why is 911 for him close to Devil?
-
Who is “Devil” in the poem?
-
Who is “God” in the poem?
-
Are the two paragraphs in contradiction? Specify.
-
The poem is short, try to say it in your words.
Listening (optional)
Teacher may wish to play “911”, a song recorded by Wyclef Jean and Mary J. Blidge, African American r&b singers in 2002. The CD that featured “911” is called Ecleftic – 2 Sides A Book. The song is slow and words comprehensible and therefore I suggest letting students listen and relax. Lyrics are attached in the Appendix.
4. 4 June Jordan (1936-2002)
4.4.1 Biography
Jordan was born in Harlem in a working-class family. Her father was a postal clerk, her mother worked as a nurse. Both of her parents escaped from their home in Jamaica to get out of the poverty into the desired United States. Jordan began writing early as a child – at the age of seven. As years passed, she moved through many influential tendencies, currents and trends and she gained a truly literary appreciation.1 Jordan’s mother’s unfullfilled desire to become an artist and her later possible suicide could have quite strong influence on Jordan’s later writing. After passing many life experiences, she was a columnist for The Progressive and tried to pass her knowledge and enthousiasm as a teacher onto students at the University of California at Berkeley where she taught African American and womans’s studies. She died of cancer in 2002.
4.4.2 Work
June Jordan was one of the most procreative and prolific writers of the late 20th century. She published books for children, about seven collections of poetry, three plays and four books of political essays. She gained awards for her work and mainly her activism. All her works thrive with passionate enthousiasm and zeal for any subject she broached, which is most visible in her essays and her poetry work. This Jordan’s ardour can origin, among others, in the fact that she travelled in Africa and visited coutries of the Central America; she had the chance to get to know places and people that later appeared in her writings that can be found very emotive and fierce.
4.4.3 Reading
-
Jordan, June. “A New Politics of Sexuality”. The Norton Anthology of African American Literature. Eds. Henry Lewis Gates, Jr., and Nellie Y. McKay. New York: Norton, 1997. 2238-2241.
Objectives
Cultural
|
Historical
|
Literary
| -
to show diversities in understanding the contemporary world
-
to think of tolerance
-
to discuss homosexuality
| -
to think of the level of tolerance throughout the centuries
| -
to become familliar with the form of essay
-
to identify what predetermines a persuasive essay
|
Sexuality is seldom discussed in schools so students should be interested in text immediately as they read the title. On the other hand, this work is very long and difficult for secondary school students. However, it is worth the effort to read it. I cut out a few paragraphs to make it simpler and more understandable. The text below is the shortened version, how to work with it most effectively is explained in the next section 4. 4. 4.
From “A New Politics of Sexuality”
As a young worried mother, I remember turning to Dr. Benjamin Spock’s Common Sense Book of Baby and Child Care1 just about as often as I’d pick up the telephone. He was God. I was ignorant but striving to be a good: a good Mother. And so it was there, in that best-seller pocketbok of do’s and don’t’s, that I came upon this doozie of a guideline: Do not wear miniskirts or other provocative clothing because that will upset your child, especially if your child happens to be a boy. If you give your offspring “cause” to think of you as a sexual being, he will, at the least, become disturbed; you will derail the equilibrium of his notions about your possible identity and meaning in the world.
It had never occured to me that anyone, especially my son, might took upon me as an asexual being. I had never supposed that “asexual” was some kind of positive designation I should, so to speak, lust after. (...)
Years passed before I came to perceive the perversity of dominant power assumed by men, and the perversity of self-determining power ceded to men by women.
A lot of years went by before I understood the dynamics of what anyone could summarize as the Politics of Sexuality. (...)
When I say sexuality, I mean gender: I mean male subjugation of human beings because they are female. When I say sexuality, I mean heterosexual institutionalization of rights and privileges denied to homosexual men and women. When I say sexuality I mean gay or lesbian contempt for bisexual modes of human relationship.
The Politics of Sexuality therefore subsumes all of the different ways in which some of us seek to dictate to others of us what we should do, what we should desire, what we should dream about, and how we should behave ourselves, generally. From China to Iran, form Nigeria to Czechoslovakia, from Chile to California, the politics of sexuality – enforced by traditions of state-sanctioned violence plus religion and the law – reduces to male domination of woman, heterosexist tyranny, and, among those of us who are in any case deemed despicable or reviant by the poweful, we find
intolerance for those who choose a different, a more complicated – for example, and interracial or bisexual – mode of rebellion and freedom.
We must move out from the shadows of our collective subjugation – as people of color/as women/as gay/as lesbian/as bisexual human beings.
I can voice my ideas without hesiation or fear because I am speaking, finally, about myself. I am Black and I am female and I am a mother and I am bisexual and I am a nationalist and I am an antinationalist. And I mean to be fully and freely all that I am!
Conversely, I do not accept that any white or Black or Chinese man – I do not accept that, for instance, Dr. Spock – should presume to tell me, or any other woman, how to mother a child. And, likewise, I do not accept that anyone – any woman or any man who is not inextricably part of the subject he or she dares to adress – should attempt to tell any of us, the objects of her or his presumptuous discourse, what we should do or what we should not do.
(...)
If you can finally go to the bathroom wherever you find one, if you can finally order a cup of coffee and drink it wherever coffee is available, but you cannot follow your heart – you cannot respect the response of your own honest body in the world – then how much of what kind of freedom does any one of us posess?
Or conversely, if your heart and your honest body can be controlled by the state, or controlled by community taboo, are you then, and in that case, no more than a slave ruled by outside force? (...)
Freedom is indivisible; the Politics of Sexuality is not some optional “special-interest” concern for serious, progressive folk.
(...)
Last spring, at Berkeley, some students asked me to speak at a rally against racism. And I did. There were four or five hundred people massed on Sproul Plaza, standing together against that evil. And, on the next day, on that same plaza, there was a rally for bisexual and gay and lesbian rights, and students asked me to speak at that rally. And I did. There were fewer than seventy-five people stranded, pitiful, on that public space. And I said then what I say today: That was disgraceful! There should have been just one rally. One rally: freedom is indivisible.
As for the second, nefarious pronouncement on sexuality that now enjoys mass-media currency: the idiot notion of keeping yourself in the closet – that is very much the same thing as the suggestion that black folks and Asian-americans and Mexican-Americans should assimilate and become as “white” as possible – in our walk/talk/music/food/values – or else. Or else? Or else we should, deservedly, perish.
(...)
Finally, I need to speak on bisexuality. I do believe that the analogy is interracial or multiracial identity. I do believe that the analogy for bisexuality is a multicultural, multi-ethnic, multiracial world view. Bisexuality follows from such a perspective and leads to it, as well.
(...)
If you are free, you are not predictable and you are not controllable. To my mind, that is the keenly positive, politicizing significance of bisexual affirmation:
To insist upon complexity, to insist upon the validity of all of the components of social/sexual complexity, to insist upon the equal validity of all of the components of social/sexual complexity.
This seems to me a unifying, 1990s mandate for revolutionary Americans planning to make it into the twenty-first century on the basis of the heart, on the basis of an honest human body, consecrated to every struggle for justice, every struggle for equality, every strugle for freedom.
1991
|
3. 4. 4 Suggestions
Warm up
Students are told that the title of the next text they are going to read and work with is “A New Politics of Sexuality”. In groups of 3-4 they try to figure out the form (poem, speech, ...) and the content of the text, characters (if any), words that may occur in the text, etc. They may also like trying writing a short introduction to the announced title. Creativity is welcomed. Time limit may vary according to students’ zeal from 5 minutes for the indifferent to 20 minutes for the enthousiastic so they have time to finish their ideas and put them down. Groups can share their work with class.
Reading
For the text is long and demanding, it may be cut into short paraghraphs with translated vocabulary attached. Each student then picks up one paper from a pile, reads it, and tries to find out where his part fits by reading other students’ papers. The whole text should be then analogically reconstructed. Cards with the cut text and translated vocabulary are attached in Appendix. Code for quick correction is “JORDAN SEXUaLITY”.
Follow up
Reading of the whole essay was probably difficult. Students should be given some time to range ideas in their head. Teacher can then ask: What are your reactions? Did you like it? Why? Did you dislike it? Why? Students should point at lines that influenced their opinion. Further discussion can then follow.
Questions on the “form” of an essay
-
Who is the author? What can you say about him/her? Support your points using the text.
-
Did the author persuade you? If yes, how did he/she achieve it?
-
If not, what prevents you from accepting her opinions? (By this question students should already discover that author is a women.)
-
What does the author believe you believe or know?
-
What is the author trying to do?
-
How does the writer want or hope that we would respond?
The questions should help the students to get deeper in the essay and to realize what aspects make it persuasive for one and indifferent for other. The fact that they will discover that the writer makes a character of himself and that she refers to items she hopes the audience will accept could help them creating their own essay. Besides, they should be able to formulate aspects of the form of essay. The “definition” of essay can be done by brainstorming in small groups of 3-4, then one smaller groups should agree with another and finally the class should agree of some typical characteristics. Teacher can help hesitating students by asking: Does the essay have a strict form? Is is based on a research? What kind of arguments is used? Etc.
Possible student’s findings: relatively open form, persuasive, based on author’s interest and opinion, author does not bother with opinions that stand opposite to their opinions; uses narrative (like a story), meditation (like a poem), interaction (like a play).1
Questions for further discussion. Students are always asked to explain their opinion and support it with arguments. Discussion may involve the whole class or start in groups of three. Summary should be done with the whole class.
-
What do you think about the following sentence from the text, “If you are free, you are not predictable and you are not controllable.”
-
Is our society free?
-
How do you understand the repeated phrase “Freedom is indivisible”?
-
What are positive and weak aspects of such freedom?
-
Do you think that today’s world is male governed?
-
Should be something done about that? What would you do?
4.5 Toni Morisson (b. 1938)
4.5.1 Biography
One of the most important contemporary representatives of African American literature, with a full name Cloe Anthony Wofford, was born in an industrial city of Loraine, Ohio. She was the second of four children in a black working-class family. Morrison displayed an early interest in literature. She enrolled Howard and Cornell Universities for humanity studies and continued her academic career at Texas Southern University, Howard University, and Yale. During the years at Howard University she changed her first name from “Chloe” to “Toni”, explaining that “Chloe” was too difficult for people to pronounce.
In 1958, Morisson got married, had two children with her husband and divorced in 1964. After the divorce Morrison moves to New York City where she works as an editor, specializes on African American literature. She played an important role in establishing the African American literature into the mainstream American literature.
Morrison was awarded Nobel Prize for Literature in 1993. She was the first African American to receive Nobel Prize. In 2005, Oxford University awarded Morrison an honorary Doctor of Letters degree.
4.5.2 Work
Probably because of where she was born, and because she wanted to step out of a certain stereotype, Morisson’s works take place in black villages rather than in the urban North or the rural South, traditional settings of African Americans’ work. Her first novel The Bluest Eye (1970) was immensely succesful so were her following titles: Sula (1974), Song of Solomon (1977), Tar Baby (1981), Beloved (1987), Playing in the dark (nonfiction collection published in 1991), Jazz (1992), Paradise (1998), and Love (2003). Morrison has also worked as an editor at headquaters of Random House, famous New York publisher. From 1989 to 2006 Morrison held the Robert F. Goheen Chair in the Humanities at Princeton University. She currently holds a place on the editorial board of The Nation magazine.1
4.5.3 Reading
The extract is from the first third of the book (page 68 in English original and page 82 in Czech translation). Author draws look on young black women who grew up differently than the average black population. Further on in the book, reader meet Geraldina, who was brought up in the described way, and her family.
Objectives
Cultural
|
Historical
|
Literary
| -
to observe and understand black community’s inner diversity
-
to think of what may influence one to change their behaviour
| -
to consider the reasons why literature starts to bring a negative image of a black man or woman when the author is also African American
| -
to catch the meaning of a word that has no direct equivalent
|
-
Morrison, Toni. The Bluest Eye. New York: WSP, 1970.
-
Morrison, Toni. Nejmodřejší oči. Trans. Michael Žantovský. Praha: Odeon, 1983.
From The Bluest Eye
They go to land-grant colleges, normal schools, and learn how to do the white man’s work with refinement: home economics to prepare his food; teacher education to instruct black children in obedience; music to soothe the weary master and entertain his blunted soul. Here they learn the rest of the lesson begun in those soft houses with porch swings and pots of bleeding heart: how to behave. The careful developement of thrift, patience, high morals and good manners. In short, how to get rid of the funkiness. The dreadful funkiness of passion, the funkiness of nature, the funkiness of the wide range of human emotions.
Wherever it erupts, this Funk, they wipe it away; where it crusts, they dissolve it; wherever ot drips, flowers or clings, they find it and fight it until it dies. They fight this battle all the way to the grave. The laugh that is little too loud; the enunciation a little too round; the gesture a little too generous. They hold their behind in for fear of sway too free; when they wear lipstick, they never cover the entire mouth for a fear of lips too thick, and they worry, worry, worry about the edges of their hair.
1970
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Chodí do státních vyšších škol, na pedagogické instituty, a učí se, jak nejlépe pracovat pro bělochy: Učí se domácímu hospodářství, aby jim mohly připravovat jídlo, pedagogice, aby mohly vychovávat černé děti v poslušnosti; hudbě, aby potěšily unaveného pána a pobavily jeho otupělou duši. Tady si osvojí zbytek látky, kterou se začaly učit v těch příjemných domech s houpačkami na verandě a s květináči srdcovek: jak se správně chovat. Pečlivě se cvičí v šetrnost, trpělivosti, mravnost a dobrých způsobech. Zkrátka učí se, jak se zbavit černého pachu. Toho strašného pachu vášně, pachu přírody, pachu širokého spektra lidských emocí.
Kdykoliv se ten pach vzbouří, setřou ho; kde se srazí, rozpustí ho; kde ukapává, kvete či přilne, tam ho najdou a bojují s ním, dokud nezmizí. Vedou ten boj až do hrobu. Smích, který je trochu moc hlasitý; výslovnost trochu moc měkká; gesto trochu moc široké. Zatahují zadky ve strachu, že by se jim příliš houpaly; když používají rtěnku, nikdy si nenamalují celá ústa ve strachu, že by měly moc plné rty, a strachují se, strachují a strachují, aby se jim příliš nekudrnatily vlasy.
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4.5.4 Suggestions
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Think of possible ways to translate the funkiness, the Funk in Czech.
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Compare your version with the translation of Michael Žantovský.
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Would you like to be brought up like these young women? Why so/why not?
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Does the author criticize or support this education and way of life? How can you know it?
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Summarize in one or two phrases the way of upbringing and education described.
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Let’s innvert the situation. Imagine you are a female member of white minority in predominantly black/Roma/other society. You are not in the 1970s but in the present time. What would be your education like so that it responds to the model described? Write a paragraph on that.
4. 6 Yusef Komunyakaa (b. 1947)
4.6.1 Biography
This African American poet was born in the United States, in Bogalusa, a town near New Orleans. His suggestive poems influenced by the rhythm of jazz and blues are available in valuable Czech translation thanks to Prof. Josef Jařab. Komunyakaa was born into the time of segregation in the South and into the time of Civil Rights movement. During his life, he has published a few collections with different topics. Like some other African American poets, Komuyakaa likes readings poetry in public, when he can express the rhythm and musicality of his work.
4.6.2 Work
In Magic City, a book of verse published in 1992 Komunyakaa seeks inspiration in his childhood and adolescence. Early Copacetic (1984) is, on the other hand, devoted to the author’s passion for jazz. As a young man Komunyakaa fought in the U.S. army in Vietnam in the 1960s. His experiences as a soldier in the Vietnam War, as Jarab clarifies in his afterword (2003), must have been suppressed for a considerable amount of time when it suddenly and unexpectedly sprouted from the author’s subconsciousness.1 This lapse of time hand in hand with still lively images of the dread of war create an unusual suggestive, coherent and cohesive piece of poetry in the collection Dien Cai Dau (1988), to which belong the folowing poems.
4.6.3 Reading
Objectives
Cultural
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Historical
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Literary
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to show history through the eyes of one its black participants
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to pick up information on the Vietnam conflict
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to compare various interpretations of poetry
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to see how historical experience can be reported in a personal poem
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to think of an attitude towards war in arts
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to gain wider insight on the probematics
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to reveal the metaphors and figurative language
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