Poetry Research Paper

Poetry Research Paper-13
Yet Nichols refers to somnambulism in a subtle stab at white's inherent weakness: "a sleepwalker," (9). This is an effort worth praising as Gail Wronsky (1997) writes, "..is profoundly revolutionary than the giving up of space on the page to these female voices is the fact that Hass has given the anima psychic space as well - has explored, as a poet, subject matters and emotions traditionally the provinces of women writers; he risks sentiment, for crying out loud!White, though proud reflector of consciousness, conveniently forgets "the memories of ancestors, / all that blackness / against whiteness," (13-15). "Airy Hall Iconography." Other: British and Irish Poetry since 1970. In "Regalia for a Black Hat Dancer," for example, among so many other things, we find "children's crayon drawings on the wall." Hass has probably learned more about his language when he took up the task of translating Japanese haiku in English.Black skinned people absorb cruelty, torture, and suffering. Reading the following lines from the poem indicate that Hass was more interested in accurate expression of emotions than anything else.

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Quite the opposite: black skin indicates a total lack of power, even a lack of life.

Black skin weakens whoever wears it; black skin adorned with "amber earrings" or a "scarf of pink" does not rise to any occasion as the black dress does (16-17).

Invoking the Klu Klux Klan highlights the physical reality of racism, contrasted with abstract poetic prejudice.

It's not just about the merits of black clothes vs. The Klan's white robes were wielded as weapons of oppression; their whiteness signified power.

While the little black dress imparts prestige and wardrobe success, the same shade of skin denotes degradation.

As long as it is not skin, black becomes associated with respect, tradition, and conformity. Nichols' references are both straightforward and metaphoric, but in "Black" the poet hints at the seriousness of black's plight.

White-washed "walls of vanilla," those "great solid slabs" are metaphors for the sturdy dominant culture, which was built on the blood of blacks (10-11). This must have been an experience of profound impact because it taught him the importance of simplification of words in poetry.

False justifications for social and political oppression are "starched religiousness": racism cloaked in white robes (16). We notice that most Japanese Haikus are so simple they appear to have been falsely translated.

What attracts scorn and hatred from the community as skin color becomes a requisite article of clothing. Yet as skin color, black is a detriment, a drawback, an insult.

It is far from being "the number in which she comes into her own power," (8-10).

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