When I visited Moma, what really caught my eye was a painting called “Gestural Abstraction.” The painting was described as one that emerged after World War II. The focal point of painting had shifted from Paris to New York City, and it “emphasized spontaneous brushwork and forms that seem to tap into the subconscious.” The whole concept of Abstract Expressionism really took on its heights in the 1940’s – 1960’s, despite the fact that many other movements wanted to leave this abstactism and return to traditional styles of painting. Bold brush strokes, as shown in the painting, serves to emphasize the struggles of artists of the time. This particular painting, to me, also went to show the depth of the different feelings that emerged as a result of the war. It shows the uncertainness that everyone was feeling after the war. Many people located to different parts if the world, new feelings of nationalism and patriotism was rampant among many, and people’s political views were going through many shifts. The way that abstract painting is encompasses the sort of confusion that people were feeling, thus the paint stokes that seem to go in every direction, and the different colors being used represents all the different, new things that were going on in the world all at the same time. Everything being intertwined together shows how the many things intersect to make something whole.                                                                

Both the SCUM Manifesto and The Black Panther Party utilize language in their writings that come across as straight forward and one sided. the terms and conditions of the desires of both are explicitly stated, leaving the reader no room for interpretation. This radical use of language, however, is done intentionally for many reasons. When using radical language in writing, it forces the reader to focus on the main points the writer is trying to get across, rather than wasting time on minute details that will do nothing to get across then intent for which the manifesto was written in the first place. When manifestos are written, it is usually intended for a set, or given, audience; an audience that agrees with all, or most, of the points being made because they themselves have experienced something personally that will be reflective in the manifesto. While some people may view manifestos as a calling to get more people to identify with the ideas being stated, manifestos are rather a calling to people who already share the same views. They are spread in an effort to solidify what certain groups of people are already feeling. If used correctly, manifestos can serve as a driving force to gather these groups of people to affect social change. They seem “radical” because it is often one sided. However, sometimes that is necessary in order to inflict the wanted change. Manifestos also are not made very often, but when they are and when they are spread around quickly, it shows how willing people are for that change to occur. And sometimes, using “radical” language is the only way to attain that change.

Fariha got out of her house, and took a left on 94^th street. Walked down to 94^th street and junction blvd and took a right on junction blvd. walked straight and boarded the 7 train. She takes the 7 train to grand central and then takes the Brooklyn bound 6 train to 23^rd street. She walks from 23^rd and park ave to Lexington ave and takes a left. Then Fariha walks down to 25^th street and Lexington and she is at school.

She saw some construction workers, people setting up their food carts to sell for the day, felt the humidity around her, walked around the puddles to avoid getting her shoes wet, took a deep breath of the coffee the woman next to her was drinking, and noticed people’s wet umbrellas dripping on the floor of the subway cart.

When Fariha walked out of her house and saw the rain hitting the floor, and felt the humidity around she, she felt very relaxed. The rain gave her something to focus on – the outside weather – instead of the tasks of the day, which took some tension off from herself. When she started to the train station and saw people who were getting ready to set up their food/fruit carts for the day, the struggles of her own family came to mind. How hard must it be for people to come to a different country, learn a different language, interact with different people, and work all day just to make it though the next. The puddles she stepped over felt like the hurdles of everyday life – minuscule, yet big enough to dampen your day for the moment. The 7 train is here. She steps on.

Freud expands greatly on the impact that sexual relations within a family have dire effects on an individual throughout different stages of their lives. While I don’t agree with a great deal of what he is saying, the one part that I do agree with is when he stated the first level of neurotic estrangement – children and individuals often picture the ideal relationship based on what they missed out on with their own families, and begin to fulfill the wishes that were never completed with their parents and siblings on outside partners involved. While I would not go fully to Freud’s length and say these are the sole reasons of why we choose the people we choose in our lives, I think these reasons do definitely have a say in it. As human beings, we often choose to ignore the good that comes out of relationships – especially those relationships that  we have no say over such as out mothers, fathers and siblings – and we focus on all the things we should have gotten out of them instead by comparing them to others’ good fortune. By doing this, we know exactly what we don’t want in a future relationship, because in a sense, we’ve already lived through it once and would rather not have to do it again, especially if in this case, we will have agency over who can enter our lives. This sort of “replacing” behavior, as Freud points out, is surprisingly rooted in notions of truth that cannot easily be uncovered with the naked eye. Rather, one needs to fully examine the family dynamic to understand this impact.

Whitman makes many references to the “untranslatable self” throughout his poem, often drawing upon many factors that impact individuals on a societal level. To me, this idea of the untranslatable self is derived from notions of contentedness in a world that is forged on the interactions of people, whether they are living or dead. When we think about our thoughts, beliefs, desires, hopes, aspirations, etc., we only think about how these things relate to us on a personal level. However, what we fail to realize is that all of these factors do not arise as a result of our individual mentalities, but rather, they are a product of constant interaction with people of both like, and unlike mentalities that make up individual mindsets. Whitman even begins him poem out by saying “what I assume you shall assume.” This is not to say that all people have the same assumptions about a certain subject matter. It is to say that we as human beings are constantly shaping each others ideologies, consciously and subconsciously.

This notion of the “untranslatable self” is not frigid in its manner either – it is constantly evolving as an individual goes on with his/her life. Even at the end of one’s life, another is impacted as a result of the death, and so, this notion of an endless cycle is present. It is completely logical to assume the end of one’s life would mark the end of the “self.” However, death is a tragedy, and tragedies have the tendency to impact people- especially after an individual is gone. And so yet again, the phrase “what I assume you shall assume” is etched within each of us; probably in ways we may not have previously imagined.

In Emily Dickinson’s poem, ” I Dwell in Possibility”, the concepts of hope and optimism are prevalent. Being able to think of the “Chambers as the cedars” or the “everlasting roof” as the “Gambrels of the sky” is not an easy task to do. Such mundane things do not turn into fantasies without our being able to actively think of them as much more than what meets the eye. Rather, we must be able to set aside the adversities in this life, so that we may embrace our ability to look at the brighter side of things even in times of distress, and develop an imagination that can sometimes be the only factor keeping us afloat.

In a scene from Jane Eyre, when Jane finally reaches the Thornfield mansion and is taking in the scenery from the balcony, she describes what she sees in a rather unexpected way. Based on her long term experience with emotional, and sometimes physical, abuse as she was growing up, it would make sense for anyone to assume that Jane would be bitter about things in her life, and to look at things in a negative way, as would most people in her shoes. However, when Jane describes looking out from the balcony over the gates, one would not be able to deduce her unfortunate upbringing. It is in this way that I see the connection between Jane and Dickinson. Both take situations in which most people would not see a beauty in, simply because the way they think about ordinary things is not always in the best of manners, and are able to shift the perception of these situations to reflect and build upon the feelings of hope and optimism that linger within their hearts.

Audre Lorde, being a black, lesbian poet, has somehow found a way to overcome all obstacles that society has put in her way in order to vocalize her thoughts, opinions, and just about anything else that is on her mind – something that most women in her shoes, unfortunately, have not yet mastered. This is not to blame those women who do feel their voices are being constricted. Rather, it is to commend Audre Lorde on setting an example for women to follow, as well as acting as a role model for millions.

As Lorde explains her work “The Transformation of Silence into Action,” she felt she only recognized the true potential and power of her voice when she realized there would come a day she would no longer be able to utilize it She also made mention of how this realization came a lot later on in her life, which I understood completely. Many of us do not even have the luxury of finding our own voices, let alone finding in in our adulthood. It is precisely for this reason why I was taken back when I read of a young girl who was not afraid to take control of her life, and fight for what she believed in. When Jane stood up for herself while her aunt was acting vile towards her, I was surprised at how Jane was able to handle such an intense situation in a manner that would have the maximum amount of affect. There are many things that make Jane’s reaction to her aunt significant: her age, her past, the time period, and being a young girl. All of these factors make her stance that much more amazing, because she was able to take control of a situation, and vocalize her thoughts and opinions – something that many people would think would be quiet impossible to do for a girl in her situation. Yet, Jane was able to do it effortlessly, while continuing to use her voice as the story progresses.

This goes to emphasize one of Audre Lorde’s main points – women, no matter age, ethnicity, or situation – should be able to take back control of their voice, so that they may escape the prison they have put themselves in.

There is no argument against the fact that the Enlightenment instigated countless changes in society’s day-to-day life, specifically in shifting the thought processes of individuals in Western society. “The Enlightenment in Europe and the Americas” touched upon the notion that the Enlightenment itself was rooted in the transition from the masses conceiving about society as whole, to concerning themselves with the idea of the “individual.” This newfound concept of individual rights, desires, aspirations, and ability was able to set precedent to the much needed social and political vicissitudes that occurred, such as the increased rights of the woman, the rightful questioning of authority, and the exploration of scientific inquiries. Contemporary life today continues to implement this idealization of the “individual” in many aspects of society, specifically in the act of feeling a sense of necessity to label oneself in an attempt to showcase just how much of an individual one really is. Prevalent in both societal and political features, labels have become so widespread, that we often find it difficult to perform certain acts in a public space without declaring what we have branded ourselves to be. While in many cases, this may seem innocuous, as labeling does provide a benefit to individuals making an effort to form a sense of identity, whether that be wanting to identify with certain political parties, sexual orientations, etc., the detrimental aspect of labeling has the ability to limit one from further exploration. As stated in the article, “The world would be a better place, if people examined not only their standards of behavior but also their tendency to hide behind them” (6). It is not to say that people should not define themselves using labels, as it is prevalent that this utilization of labels has brought about many advances in society. It is when we start to use these labels as a mechanism to set the bar of how high we can reach that we start to stray from the original purpose of labels themselves.