Scott Agruso 3 July 2014
Tragedy is Not Just a
Sad Story
Before attending classes and studying
for this course, my knowledge and idea of tragedy was eerily similar to Umaymah
Shahid’s in that “tragedy was always of blood, death, and grief” (Summer 2012,
Essay 2), and its differences with the comedy genre were limited to the common
idea that “tragedies are sad stories and comedies are happy stories.” A slightly
more brilliant and sophisticated literary definition of “tragedies move towards
conflict, and comedies move towards resolution,” was provided to me during a
class a couple of semesters ago. This class has taught me that defining tragedy
or any other literary genre cannot be achieved through such a simple phrase.
I had read many of the plays (Oresteia
trilogy, Oedipus, Hamlet) that we
have read in this class previously in my collegiate career. My recollections of
the Greek tragedies were of bloody violence and scenes of gore. I seemed to
remember vivid details of Oedipus killing his father, ripping out his eyes, and
gazing upon his hung mother in agony. I recalled images of the brutal stabbings
of Agamemnon, Cassandra and Clytaemnestra in the
Oresteia. It was not until re-reading
and listening to in-class lectures that I realized that these scenes were merely
a product of my imagination as a result of repressed spectacle. Agamemnon is
stabbed off-stage and the only immediate indication of death is brought through
a scream off-stage. The only indication the audience receives through stage
direction that Cassandra has been killed is through Clytaemnestra entering the
stage covered in blood. The brutal deaths are described in detail, but the
audience never sees it. This contrasts the play written nearly two thousand
years later, Hamlet, where the final
scene consists of multiple stabbings, poisonings, and deaths. An even later
play, Mourning Becomes Electra, does
not feature the gore Hamlet does, but
in much the same way, the spectacle of Mannon’s death is in plain view of the
audience and is in no way repressed. This realization gained through the course
readings and class discussions has allowed me to contemplate and wish to explore
more about how the audience’s tolerance for physical violence in the flesh, as
well as physical and technological limitations, impacted spectacle in early
Greek tragedies.
A couple of weeks before this class
began, I attempted to read Nietzsche’s
Birth of Tragedy to get ahead on my reading for this abbreviated summer
semester. After failing miserably and effectively psyching myself out for the
semester, I jokingly read a randomly selected passage to my wife to see if she
understood its meaning (this exercise was ineffective in helping my confidence).
During the first days of class, a brief lecture over the conflicting forces of
the Dionysine and Apolline was given. This small discussion acted as a sort of
Rosetta Stone for understanding and comprehending many of Nietzsche’s
observations and commentary. Although I cannot say that I completely understand
all of what Nietzsche has to offer, as evidenced by my
Birth of Tragedy presentation, I am
now able to grab hold of many of his ideas and have begun the beginning stages
of applying them to the course readings.
The idea of Nietzsche’s I was most
intrigued by was Euripides “fighting tragedy’s death-struggle” (course website),
and that he needed to add something to it before it lost its audience. As
opposed to Aeschylus and Sophocles who kept the chorus as a representative of
the audience outside of the events of the play, Euripides made the chorus an
active member of the plot of the play, which allowed the audience to feel like
they were part of the play. By doing this, Euripides simultaneously appealed to
the “ideal spectator” of tragedy that Aeschylus and Sophocles pandered to, while
also appealing to the audience members who did not “get” tragedy like the ideals
did.
Another method that tragedy used to
continue to stay relevant, which Euripides employed during the
Bacchae when Pentheus cross-dressed,
was to allow tragedy to transcend its own genre barriers by enabling elements of
comedy, romance and other genres to find their place within tragic plays.
Witnessing the evolution of this idea during this semester allowed me to
recognize the mixing of genres that continues to exist in movies today. Marvel’s
Iron Man franchise is successful in
part due to its own ability to mix genres effectively. While it is at its core a
romance, the ability to incorporate comedy through one-liners and exaggerated
violence allows it to lessen the impact of its spectacle, which in turn allows a
larger variety of ages to enjoy it; the repression of spectacle in this case
through incorporating comedy is part of the reason super hero movies are so
popular with young children, and also why many parents are not as against
exposing its violence as much as they are an R-rated action movie.
The ability to apply Classical Greek
tragedy elements and insights by Aristotle and Nietzsche to modern examples of
tragedy, romance and comedies, is probably the most valuable skill this course
was able to foster within me. Even in the short time we have spent in this
class, the way I view movies is far more analytical than before this summer
began. Being a literature major, the ability to watch and appreciate media
through this lens helps me enjoy what I am viewing more. As a soon to be language arts teacher in a classroom,
this skill will prove invaluable to my own effectiveness in the profession.
Students need to be given the chance and tools to apply what they learn from
Classical and older texts to ideas, texts, and media of the modern world so that
they are able to relate it to their own lives and learn it more effectively.
Teaching tragedy is difficult without the benefit of motivated readers and
students, and many of the ideas learned in this class, most notably with the
numerous inclusions of relevant videos and other texts, will help alleviate this
problem with my own students.
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