LITR 5731 Seminar in
Multicultural Literature: American Minority

sample student final exam submission, Spring 2010
 

Essay 1 – My Learning, Illustrated in Poetry

          This semester really jolted my literary senses. I had never studied so many varied texts as we did in Dr White’s American Minority Literature class. In college I had read maybe one slave narrative that I can remember, and I think I may have read a novella by Cisneros in elementary school, but that’s about it for my experience in American minority literature prior to this semester. Studying African American, Native American, Mexican American, and gay literature all in this one semester was both a thrill and a challenge for me. In order to illustrate my learning experience for the purpose of this final essay, however, it will be necessary for me narrow my focus of this semester. I have decided to highlight the poetry we studied, since this was also a new area for me and one I very much enjoyed.

          As far as poetry is concerned for this semester, I found that we had a number of objectives to help me focus my study and aid my understanding of minority poetry. Objective 1c[i] asks us to observe literary strategies such as “double language” that minority writers use to gain voice and choice. Objective 5a[ii] points to the power of poetry to help others understand and share the minority experience. Objective 5c[iii] says that literacy is a sign of modernity and a path to empowerment. Objective 7[iv] focuses on minority representations of America’s dominant culture in areas like poetry and literature. Keeping all of these objectives in the back of my mind while reading and studying the poems for our class made the experience more meaningful.

          The first type of poetry we studied this semester was African American poetry. We read poems by Jupiter Hammon, Langston Hughes, Countee Cullen, and Maya Angelou. I was very moved by Angelou’s “Still I Rise,” and I thought that Denielle’s reading of it in class was beautiful. Looking over the poem now and the notes that I took from the class discussion that we had over it, I am still very excited by this poem. However, I was most inspired by Jupiter Hammon’s poem, “An Evening Thought: Salvation by Christ, With Penitential Cries.” This poem, written and published by a man who was a slave his entire life, along with the slave narratives we read by Olaudah Equiano, Frederick Douglass, and Harriet Jacobs, led me to study the topic of American slave literature in both of my Research Posts for this semester. I was especially interested to see how they used literature to empower themselves (Obj 5c) and I wanted to gain a more emotional understanding of their experiences through their literary expression (Obj 5a). In our class discussion of “An Evening Thought,” there was much debate over the many potential meanings of the word “salvation” in the poem (an example of “double language” from Obj 1c). Are we to read “salvation” as meaning freedom from slavery? Or death, and thereby an escape from slavery? Or is the poet talking about his own religious salvation or salvation for the slaveholders and thereby legal freedom for the slaves? The language in Hammon’s poem is working very hard here. I had never spent so much time and thought on a single poem, and my mind was stirred and I was very moved by Hammon’s words. I like to think that I have a better understanding of the feelings and struggles of certain African Americans, thanks to the beautiful and carefully chosen poems we read this semester.

          After our African American unit, I was excited to find a similarity between the Native American and Mexican American literature we read in the middle of the semester (to be illustrated by my discussion of their poetry)—much of it can be studied in terms of their emphasis on borders, margins, space, and the dichotomy between their respective minority culture and the American dominant culture. I admit that I have not read any poetry from either culture outside of what we read for this class, so my little thesis may not hold, but it seems interesting to me for now. Also the ability to understand both groups as native minority groups in America—rather than Native Americans being the only “native” group and Mexican Americans being understood as immigrants—was an intriguing idea to me. (I am referencing our class discussions that mentioned the U.S. border states like Texas and California as having been part of Mexico before the U.S. eventually took them. I also perused several of the previous semester’s final exams searching for support of my connection between Native and Mexican American literature, including Danielle Lynch’s 2006 Final Exam submission[v], but I did not find anything so explicit.) I noticed both the Native American and the Mexican American poetry focusing on the minority’s representation of the dominant culture (Obj 7) by showing the difference between the two. Native American poet Simon J. Ortiz’s poem, “The Margins Where We Live,” focuses on spaces and margins between places. “Green Chile,” by Mexican American poet Jimmy Santiago Baca can be read as showing the separation between the narrator’s modern (dominant culture), decorative preference for red chiles, and the tradition and ceremony of his grandmother’s preparation of the green chile. Pat Mora’s “Señora X No More” is also a Mexican American poem, this one bridging the distance between the Spanish-speaking woman’s total illiteracy and the literacy of the dominant American English culture. I had never heard of this concept of “borders” as a way to consider minority literature, and I think it works well with the Native American and Mexican American literature we read this semester.

          Gay literature was yet another brand-new experience for me this semester. In this unit I realized that I may be most interested in poetry because it can help me understand an otherwise unknowable experience (slavery and most other minority experiences besides homosexuality are foreign to me, of course, but it was during our unit on gay literature that I most appreciated the chance to live vicariously, as in Obj 5a). While the Whitman poem we read was insightful in its complexity, and Juan did an impressively educational interpretation of it, I found it hard to connect to. Frank O’Hara’s poem, “My Heart,” was the one that really grabbed me. I read this poem quickly before class and even then, in my hastiness toward it, it spoke to me. I liked how personal the voice of the narrator sounded and the last few lines, with his bare feet, unshaven face, and wishing that “the better part of [his heart], [his] poetry, is open,” left me feeling open and light. I did not exactly feel happy but I felt like I wanted to be happy, like I was open to happiness. I felt like I understood him in that poem, even if that is not what he meant exactly.

          As I said in the beginning, this semester was a lot for me to carry, but I think I came out of it balancing all that I learned. I dealt with many diverse texts, styles, and genres and enjoyed them all very well. This semester gave me many opportunities to understand where a few American minorities have been and where they hope to go in future generations. I hope this paper has illustrated the growth I have made with my discussion of the class’s poetry assignments.


[i] Objective 1c. To observe alternative identities and literary strategies developed by minority cultures and writers to gain voice and choice:

·        “double language” (same words, different meanings to different audiences)

·        using the dominant culture’s words against them

·        conscience to dominant culture (which otherwise forgets the past).

[ii] Objective 5a.  To discover the power of poetry and fiction to help "others" hear the minority voice and vicariously share the minority experience.

[iii] Objective 5c. To regard literacy as the primary code of modern existence and a key or path to empowerment.

[iv] Objective 7. To survey minority representations of the USA's “dominant” culture.

[v] http://coursesite.uhcl.edu/HSH/Whitec/LITR/5731/models/finals/finals06sp/f06splynch.htm

 

 

Essay 2 – Minority Family Groups as a Survival Technique

          The concept of family is an important one in much of minority literature. As we have seen in class this semester, especially in the Native American and Mexican American units, minority writers show the network of support that minority people establish within their extended families. Objective 6[v] from our class focuses on this trend, and I am proposing that the extended families and support networks that minority groups set up help to retain their traditions, their language, and the things they want to pass on of their old country and old ways. The literature from our class, the Native American and Mexican American literature more precisely, shows this use of extended families to preserve the minorities’ culture.

          One of the first examples of this phenomenon that I thought of was in Bless Me, Ultima. Once Ultima comes to live with Antonio and his family, she begins training him in the ways of the curanderos. She teaches him how to communicate with nature, which herbs to use in certain circumstances, and how to deal with people. Ultima is regarded with much respect and awe by those who know and love her, but she is feared as a witch by many of the townspeople in New Mexico. When Ultima first takes Antonio as her assistant and student, to save his uncle Lucas (chapter Diez), she asks Antonio: “And if people say that you walk in the footsteps of a curandera, will you be ashamed?” To which he answers, emphatically: “No, I will be proud, Ultima.” Though her knowledge and skills are controversial, they are part of a legacy of the Mexican countryside that Ultima and Antonio’s mother know should be passed on. Antonio is chosen as being a suitable heir to the secrets of the curandero and Ultima takes him as her apprentice and close confidant. Through this almost adoptive, familial relationship Antonio has with Ultima, he learns all she knows and the old ways do not die with her but instead are passed on to the next generation.

          Ultima’s relationship with Antonio is, to me, similar to Black Elk’s relationship to John G. Neihardt as represented in Black Elk Speaks. Black Elk had had a vision when he was very young, and he held on to it for half a century before he finally revealed the fullness of it to anyone. He never told even his sons as much of the vision as he did to Neihardt when they met at Black Elk’s reservation. The first day that Black Elk and Neihardt met, Black Elk told Neihardt that he had much to teach him. He said to Neihardt that “you were sent to save [Black Elk’s vision], and you must come back so that I can teach you” (from the Preface to the 1961 Edition). Black Elk chose Neihardt to carry on his knowledge and experience the way Ultima chose Antonio, and Neihardt seemed equally as eager and honored as Antonio to receive it. Like Ultima and Antonio, Black Elk and Neihardt are not biological family but Black Elk accepts Neihardt and he and his children are even made members of Black Elk’s Lakota tribe.

          Love Medicine deals with family in a different, more traditional way than do either Ultima or Black Elk. Most of the people in Love Medicine are actually related to each other; this is a traditional extended family. The families in Love Medicine, like Ultima and Black Elk, rely on the people closest to them to carry on the history, tradition, and culture of the family. On and off the reservation, family members come and go; they get adopted in with other relatives or friends. One of the main traditions carried down through the five generations covered in the novel is the family rivalries. The Kashpaws, Lazarres, Morrisseys, Pillagers, and Lamartines do not get along, whether they remember why or not; they have many criss-crossing prejudices. Another legacy that seems important in Love Medicine is the family cooking. Just a few pages into the novel, the narrative and the dialogue pick up in the kitchen—around apple pie fixings, diced pickle cubes, gossip, and heavy-handed hints about marriage (“The World’s Greatest Fisherman,” Ch 2 – “Albertine Johnson”). The three generations represented by Marie, Zelda, and Albertine (grandmother, mother, and daughter respectively) tell stories in the kitchen with other relatives as they come and go. Throughout the novel we come back to Marie’s kitchen, and there is always food.

          The poem “Green Chile” also deals with traditional cooking in the family. It seems the narrator, like Zelda and Albertine in Marie’s kitchen, fully appreciates the skill and love his grandmother applies when cooking her green chiles. Even though he himself favors the less-traditional flavours of the red chile, he understands the importance the green chile has to his grandmother. He also mentions in the last stanza the significance the green chile has to the people of his Mexican American culture, and says that they “relive this old, beautiful ritual [of cooking the green chiles] again and again.”

          Minority groups in America, as it has been represented by this class, create strong family groups to preserve the things of their native country that they do not want lost to the dominant American culture. They pass on their traditions, their languages, their religions. The Native American and Mexican American literature in particular illustrates this cultural survival technique.