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• W33162019 abstract "Astonishing and unanticipated similarities in language, emotion, philosophical creativity, and purpose exist between Ralph Waldo Emerson's remarks about his son Waldo's death and Audre Lorde's remarks about her breast cancer. Both writers experienced and thought about their losses long and hard for rest their lives. Fifteen years after Waldo died, Emerson ventured to look into coffin Waldo as it being moved to a lot on his own property (JMN 14:154). Lorde struggled with cancer for over a decade before dying it in 1992. Probably neither Emerson nor Lorde would have pursued what I imagine here as a Whitmanesque conversation between them, let alone together with us, over time and place fuses me into now, and pours my meaning into you (Whitman 2052). (1) But Emerson begins Experience on a series steps of which we do not know extremes (CW 3:27), and where we find ourselves with Emerson is also in a series steps. For us closer steps include contemporary feminist writers, though inclusion is potentially problematic. In her discussion Lorde's work, Anna Wilson notes the restless reading and rereading is current feminist critical practice ... is complicated. And relationship between critic and text is shifty too (19). To what extent can, or ought, I be usefully aware myself as a white reader Lorde looking for connections to Emerson, for instance, even though Lorde herself invites her reader to create her own wider construct (Cancer 54)? In many respects I am left simply to take Emerson and Lorde, much as Stanley Cavell takes Emerson and Thoreau, to be two writers that do me most good (New 83) and then to suggest ways in which such a reading might contribute toward bring[ing] us [all] out safe at last (CW 2:42), as we find ourselves at a loss, flailing in rather dauntingly innavigable seals] (CW 3:29) skepticism and fear permeate American history and culture. The very project city on hill, cohesive effect revolution, costly investment in civil union, and current war on terrorism all entail sort easily and profitably commodified conformity Emerson and Lorde criticize, and leave us vulnerable to losing sight other promises we have made to ourselves culturally. In a phrase I will consider later, we are legally blind (Lorde Zami 21); is, we both legitimate our blindness and we are blinded by means are legal. One such loss specific to work Emerson and Lorde is restriction personal in favor grieving behavior is deemed acceptable and appropriate because it is profitable and emblematic. Mitchell Breitwieser argues, for example, in his book on Mary Rowlandson's narrative, as a cultural machine (7) Puritanism was in large measure an attempt to sublimate [Rowlandson's] mourning, to block and then redirect its vigor to various social purposes (8). Suggestive degree to which this restriction culturally assimilated is Julia Stern's review Breitwieser's book: what she notes as extraordinary and brilliant (378) in Breitwieser's reading is his ability to identify and theorize this mourning (379) throughout Rowlandson's narrative, a obstructed first by her community in favor producing a socially constructive Puritan text and second by subsequent literary scholarship inherited and perpetuated restriction. Such a culturally created and imposed restriction serves to silence problematic individual as embarrassingly personal while allowing social and economic expectations and practices to inscribe themselves on and over individual expression. Emerson and Lorde persistently and painfully pursue individual expression their private grief as a contribution to a more public discussion problem losing individuality in America, a problem which is tantamount to losing contribution individual artist/thinker/critic in favor societal interests deeply connected to corporate profit for Lorde and to deadening conformity for Emerson. …" @default.
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• W33162019 date "2005-03-01" @default.
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• W33162019 title "Open to Influence: Ralph Waldo Emerson and Audre Lorde on Loss" @default.
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