| LITR 4332: American
Minority Literature COPY OF FINAL EXAM 2002 LITR
4332: American Minority Literature,
UHCL, fall 2002—final
exam
Date: 10 December 2002; Time: 2 hours & 50 minutes ·
If you take the exam in-class,
you have from 4pm until 6:50pm. ·
If you take the exam by email,
you have between 3:45
and 8pm to complete the exam, but
spend only 2 hours & 50 minutes total.
Keep a log of when you start, stop, or pause. Instructions · Open-book and open-notebook. · Choose either the “Default” or “Creative” option. · For either option, answer all three questions. (You may answer them in any order, but put the question number before the answer.) · Write a complete essay in response to each question. · Spend 45-60 minutes on each question or essay. · Abbreviated titles welcome; e. g., Bless Me, Ultima > Ultima · No need to list page numbers for familiar quotations. · Avoid copying out long quotations. Summarize passages. Quote only the most powerful words or phrases. Comment on quotations. · Since this is an open-book and open-notebook exam, the better essays should not just reproduce course themes but relate them to examples from the texts. · Since this is a timed exercise, you won’t be penalized for careless mistakes. However, chronic problems like run-ons, fragments, failure to use apostrophes, and long, disorganized paragraphs will affect the overall grade. Special
Instructions for in-class students · Write in blue or black ink in a bluebook or on paper of your choice. No need to erase what you don’t want read—just draw a line through. Special
Instructions for email students Do both of the following ·
Type out
your essays in a word processing file and attach the file to an email to me at whitec@uhcl.edu ·
Paste
the contents of your answer directly into an email message and send it to me at whitec@uhcl.edu.
This option is especially preferable if you're writing in Microsoft Works. Or
save your word processing file in a “text only” or “read” format and
send it to me in an attachment. If
you work within designated time-lines, I should acknowledge receipt of your exam
through email by sometime in the afternoon of the 11th. If you
haven't heard from me by that evening, check the email address. If still no
response, leave me a phone message at 281 283 3380. Content and organization: Students are offered a choice of exams. Each features 3 essay questions. Please indicate which option you’re choosing at the front or top of your answers. Option 1 (Default Option) Answer all three questions below. 1. Referring to at least one Amerind origin story,
to American Indian Stories, and to The Lone Ranger and Tonto Fistfight
in Heaven, discuss how Native Americans qualify as a minority culture and
how their cultural narrative of “Loss and Survival” responds to this
situation. 2. Referring to “The Miraculous Apparition of the Virgin of Guadalupe,” to Bless Me, Ultima, and to The House on Mango Street, discuss how Mexican Americans may or may not qualify as a minority culture and how their cultural narrative of “Ambivalence and a New Identity” responds to this situation. 3. Three sample poems are provided below. Analyze one, both thematically and stylistically. · Thematically, how does the poem exhibit minority themes, particularly those of the minority group represented? (gender and class themes also possible) · Stylistically, how do these themes benefit from being written as poetry rather than as simple prose? Option 2 (Creative Option) Answer all three questions below. 1. Referring to at least one Native American origin
story, to American Indian Stories, to The Lone Ranger and Tonto
Fistfight in Heaven, and to at least one poem from the poetry presentations,
discuss how Native Americans qualify as a minority culture and how their
cultural narrative of “Loss and Survival” responds to this situation. 2. Referring to “The Miraculous Apparition of the Virgin of Guadalupe,” to Bless Me, Ultima, to The House on Mango Street, and to at least one poem from the poetry presentations, discuss how Mexican Americans may or may not qualify as a minority culture and how their cultural narrative of “Ambivalence and a New Identity” responds to this situation. 3. Andrew Wiget writes
that Native American origin or creation
stories are “complex symbolic tales that typically dramatize the tribal
explanation of the origin of the earth and its people; establish the central
relationships among people, the cosmos or universe, and the other creatures
(flora and fauna) of the earth; distinguish gender roles and social organization
for the tribe . . . . “ Discuss
and evaluate the “origin stories” of our course’s three ethnic groups in
terms of Wiget’s description. ·
African American origin
story = the slave narratives ·
Native American origin
stories = stories mentioned or reproduced on handout ·
Mexican American origin
story = “The Virgin of Guadalupe” Also
feel free to consider The Declaration of Independence, immigrant stories,
and other texts from the course. What do we learn about the minorities’
“social contracts” from reading “origin or creation stories?” Poems for default option, question #3 “in small town usa” by E. Ethelbert Miller (African American) in small town usa it doesn’t matter if you can count all the black people on one hand and have a finger for yourself it’s 7 am and you look out the window of your hotel and there’s an old black woman coming to work to scrub and clean and this woman reminds you of your mother tired but getting to work early and on time never late as you close the curtain and climb back into bed knowing you are not alone and this woman is nearby getting things ready for you and when you leave your room you make your bed and fold your towels hoping in this small way to make it easier for this woman you now pass in the hall and you both wonder who will speak first during this moment when being black is all there is. ************** “Fooling God” by Louise Erdrich (Turtle Mountain Chippewa) (excerpts) I must become small and hide where he cannot reach. I must become dull and heavy as an iron pot. I must be tireless as rust and bold as roots growing through the locks on doors and crumbling the cinderblocks of the foundations of his everlasting throne. . . . Perhaps if I invoke Clare, the patron saint of television. Perhaps if I become the images passing through the cells of a woman’s brain. I must become very large and block his sight. I must be sharp and impetuous as knives. I must insert myself into the bark of his apple trees, and cleave the bones of his cows. I must be the marrow that he drinks into this cloud-wet body. I must be careful and laugh when he laughs. I must turn down the covers and guide him in. I must fashion his children out of Playdough, blue, pink, green, I must pull them from between my legs and set them before the television. I must hide my memory in a mustard grain so that he’ll search for it over time until time is gone. I must lose myself in the world’s regard and disparagement. I must remain this person and be no trouble. None at all. So he’ll forget. I’ll collect dust out of reach, a single dish from a set, a flower made of felt, a tablet the wrong shape to choke on. I must become essential and file everything under my own system, so we can lose him and his proofs and adherents. I must be a doubter in a city of belief . . . . ********** “As Life Was
Five” by Jimmy Santiago Baca (Mexican American) Portate bien, behave yourself you always said to me. I behaved myself when others were warm in winter and I stood out in the cold. I behaved myself when others had full plates and I stared at them hungrily, never speaking out of turn, existing in a shell of good white behavior with my heart a wet-feathered bird growing but never able to crack out of the shell. Behaving like a good boy, my behavior shattered by outsiders who came to my village one day insulting my grandpa because he couldn't speak English English— the invader's sword the oppressor's language— that hurled me into profound despair that day Grandpa and I walked into the farm office for a loan and this man didn't give my grandpa an application because he was stupid, he said, because he was ignorant and inferior, and that moment cut me in two torturous pieces screaming my grandpa was a lovely man that this government farm office clerk was a rude beast- and I saw my grandpa's eyes go dark with wound-hurts, regret, remorse that his grandchild would witness him humiliated and the apricot tree in his soul was buried was cut down using English language as an ax, and he hung from that dead tree like a noosed-up Mexican racist vigilante strung up ten years earlier for no other reason than that he was different, than that they didn't understand his sacred soul, his loving heart, his prayers and his songs, Your words, Portate bien, resonate in me, and I obey in my integrity, my kindness, my courage, as I am born again in the suffering of my people, in our freedom, our beauty, our dual-faced, dual-cultured, two-songed soul and two-hearted ancient culture, me porto bien, Grandpa, your memory leafing my heart like sweetly fragrant sage. But the scene of my grandpa in that room, what came out of his soul and what soared from his veins, tidal-waving in my heart, helped make me into a poet . . . .
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