Similarities Among the Displacement Stories

I wonder what Ovid would think of this shirt. 

The displacements stories written by my fellow classmates were enjoyable and for the most part suspenseful. Most all of them maintained a nice balance so as to give clues of the related myth but to also not give it away. One of the commonalities among many of the stories was the high school setting and high school relationship issues. I wonder if this is due to the highly dramatic scenes that are typical in real-life high schools. Then again, Ovid’s stories typically do involve many older people, often the characters depicted in his writing are in their prime age of life.

Many of the stories had a lot of little details. I think this helps the reader to become more invested in the story so that the shocking ending is effective. Sometimes the details were unconnected to the myth, but at other times a certain verb or adjective would blatantly relate to a myth, if the mythic detective is awake. To the everyday eye, those words are unnoticed or simply deemed awkward in the writing. This makes me much more appreciative of Mr. Nabokov’s writing because the descriptive words he used enriched the story for the average reader and even more for the mythic detective.

I think I read two stories that ended happily, and this is reflective of the predominance of myths ending in an unfortunate way. As I think of books or movies that I have interacted with, I can say that for the most part they end in a favorable ways—even if the hero dies, it is an honorable death. And then I think of the news and how depressing it can be. It is the minority of news that is actually encouraging. There is obviously many differences between myths and the news, but I think that the significance of individual words and the detail that causes the reader to sympathize with the characters that causes myths to be powerful and long-lasting, as opposed to rumors or bad news. The endings of myths are more often similar to the news reports, whereas the build-up and the meaningfulness of myths are similar to movies and books. This is just a thought; I will have to keep considering it. 

Not Even Once

She was a beautiful, seventeen year-old. Her name was Merilee, and rightly so, for her laughter surrounded her as did the glow of her youth. Her light pink cheeks next to her long, dark, wavy hair gave her a look of sweetness and incorruptibility.  And yet, she had a bend toward evil, as we all do apart from the grace of God. But for the most all of her life, her trespasses were unnoticed, and this probably due to her tendency to smile and to care for the people around her. She certainly did have a desire to aid those who were hurting, and this is where her story begins to end.

            Joe grew up next to Merilee, and as children they would walk to and from Longfellow Elementary School every day. After obtaining their drivers licenses, the two friends quickly lost touch, even when living just a house away. When Merilee heard the news that Joe’s parents were getting a divorce, right after he had broken up with his serious girlfriend, Joann, she could hardly sleep, worried by the pain he may be feeling. After three nights of restless sleep, it was actually Joe who called, asking if Merilee would like a ride to school on such a cold winter day. Relief flooded her as she affirmed him and later jumped into his blue mustang. Her rapid rush to join him ironically began her dive into a reckless romance.

            In the eyes of almost every woman, Joe was considered extremely handsome. Standing at six foot two, having golden skin, dark curly hair, and intensely blue eyes, while exhibiting a respectful, caring personality, Joe appeared to be the perfect man for Merilee. In fact, she had already determined him to be the man for her by the time they reached school that morning. She convinced herself of this so completely that she didn’t second-guess his integrity when he introduced her to marijuana and his not-so-impressive friends a few days later. As weeks passed, Merilee was consumed with Joe, centering her identity upon him, and when she found herself pregnant with Joe’s child, she depended all the more on Joe’s display of affection for her.

            Joann was envious of Merilee since Joe first starting hanging around with her. She heard of Merilee’s secret when she was six months pregnant. In her mind, she hated Merilee and unconsciously plotted some sort of revenge. It was not until Merilee was eight months along that Joanna devised a scheme that was sure to have devastating consequences. Joann, employing a few friends, started a conversation when sitting near to Joann during lunch. Speaking in a way that Merilee could not help but hear, Joann glorified her experience in seeing Joe high on meth. “It wasn’t until he told me he loved me that I was able to witness him doing it.”

Merilee suddenly questioned Joe’s care for her, and begged him that night to show her as well. “That was nothing,” he said, “I only do it sometimes, and I wish you would just believe me when I say that I love you.”

            Merilee relentlessly insisted Joe to demonstrate his love to her in such a way. Considering the emotions of a pregnant woman, and his desire to please her, Joe brought her to his parent’s shed that weekend. He started to smoke the drug and after a few minutes, Merilee’s breathing started to quicken until she was wheezing uncontrollably. Joe was able to push her into his parent’s house, where they dialed 911. An emergency c-section was performed, removing the infant before the mother took her last breath. The child was placed in the neonatal intensive care unit until he was mature enough to live on his own. Merilee’s older sister, Iris, cared for the baby once he was released from the hospital until he was put into foster homes to be raised and nurtured by women who were willing to take care of him. This child was miraculously saved, although his mother was not. She experienced the fruit of her own pride and the envy of another.  

            

Symbols and Signs . . .

For most all of the story, I thought I was unable to recognize the symbols and signs. In fact, at the end I was trying to think of what those five fruit-jellies could possibly signify. Even now as I write this blog, I find myself nervous about writing something stupid.

When I had finished reading, I searched on the website page to look for some sort of resource that would give a little more information. Finding nothing, I googled the name "Symbols and Signs", and found a few analyses of the short story, and the following interesting fact on Wikipedia: "In a letter to Katharine White, Nabokov said that "Signs and Symbols", like "The Vane Sisters", was a story "wherein a second (main) story is woven into, or placed behind, the superficial semitransparent one." He did not say what the main story was.^[4]" 

I think this gives good evidence for why Professor Sexson would have us read such a depressive story. The "depressive story" is only the covering to the actual work of art. The central story is rich with meaning, yet it is not easily recognized. This seems to be the theme of the entire class. We are instructed to be mythic detectives and to see the world not just visually or emotionally, but also with knowledge of myths that have been passed down for a few thousand years. 

A woman I know lives in a similar way. She has so many things, so many small things that have a magnitude of meaning to her. If some stranger were to look at those heirlooms, they would probably see junk, but she sees and knows so much by those signs that are all over her life. 

I see that I am similar in ways. I was recently given many, many wedding gifts when I was married. I greatly like pretty much everything, but there are certain things that are especially precious to me because of the people who gave them to me, and their life and relationship to me. 

And this in turn is similar to words. When I think of home, I attribute much different meaning to that word that you do, and yet there are probably some similarities. Words have meaning that can be shallow or deep to the perceiver. To some degree, the way in which we understand the world is dependent upon us. To some degree we have agency of our knowledge of the world, and this makes us responsible for ourselves. 

Isn't it interesting how we use the wording rich when we refer to meaning? I think we do because meaning impacts our lives, and this reminds me of how in Romans 12:1, Paul writes that Christians are to be "transformed by the renewing of [their] minds." Our way of thinking, our perception of everything greatly impacts our life, whether we want to admit it or not. 

Looking Mythically at "The Spinners"

"The Spinners" 

by Diego Velaquez

Carefully looking at this painting made me realize I need a lot more practice in being a mythic detective. I do wish that I could see an actual painting because I am confused by many of the small details of the painting. A few things I have noticed in this painting in relation to Ovid's story are as follows: 

In his account, Ovid claims that people delighted in watching Arachne do her work of spinning, and muses even traveled to see her artwork. It appears to me that this is represented by the spectators in the back room and the way the artwork is obviously displayed. 

It is also said that Pallas took the form of an old woman, and it is seen in Velaquez's painting that the woman on the left is the oldest and least beautiful. This is also the only character that faces the observer, causing her to be most noticeable. One thing that is different is that Ovid claims Pallas's limbs were also aged, but it seems that the painter chose to paint her leg as youthful and exposed--a clue to the woman's true identity. 

The woven artwork in the back is one done by another artist (Titian), but it depicts the story of Jove's abduction of Europa, which is one of the stories Arachne is said to have woven this story. Valequez also made the rest of the tapestry according to Ovid's description: "The outer edge of the web, surrounded by a narrow border, had flowers interwoven with entangled ivy." 

In reading about Arachne on wikipedia, I found out that in the further reaching room, Pallas is in the process of punishing Arachne. Although Arachne is obviously not at the stage of a spider yet, her head may be starting to shrink. 

I think this painting is very beautiful and rich because of the meaning behind all the details. It is especially neat that he has two different moments in one painting. 

Top 3 Initiation Rites

           When I googled "painful initiation rites" I found the first website was "10 Incredibly Painful Rites of Initiation," and the first two initiation rites found on the page were "Sepik Scarification" (cutting back to look like a crocodile) and "Naghol - Land Diving"(bungee jumping from the tower). This may or may not be one of the reasons why these two traditions were told so often in class. 

           The "bullet ant" initiation was told the most numerous times over the three day period. The third website listed as a result of the search was titled " Paraponera - Wikipedia, the free encyclopedia, and had the description "The pain caused by this insect's sting is purported to be greater than that of any other... The goal of this initiation rite is to keep the glove on for a full ten minutes." Considering the assignment was to choose an initiation practice that was painful, I can see why a person might choose this tradition due to the convincing website description. 


Beyond these speculations, I would like to look closer at the myths themselves. The bullet ant and the sepik scarification are both extremely painful, and unique. The scarification is very interesting because it creates the a look of a crocodile, that is deemed desirable in that culture because the process leaves the young man behind, leaving the man.  This is surely an example of the transformation that comes with initiation. This sort of rite seems to be practiced in modern cultures....the age for an individual to get a tattoo on his/her own in Montana is 16. And interestingly enough, today, some people are using this form of cutting to produce tattoos. 

The bullet ant initiation, besides being incredibly painful in a surprising way, is captivating because the initiates actually hunt the ants and sedate them so they may be woven into gloves. Then the gloves are worn for 10 minutes, all the while the initiates are to show no sign of pain or agony. Although this may seem unproductive, this rite allows boys to pass from boyhood to manhood. If I were to consider a right of passage for young boys, I would never be so creative as to think of this. It is thrilling to think of how this came to be so important in their culture. 

As for the land-diver myth, this is so relatable to us today because of the prevalence of bungee jumping. Rather than being for fun; however, this is for the dignity of men and the tribe, and is high-stakes, since the divers can lose their lives. The high-stakes elements of this initiation right, as well as other high-stakes activities, makes it thrilling, frightening, and interesting. 

Self-Torture Rite of the Gros Ventre Indian Tribe

I shared this self-torture rite practice in class, but I forgot a few things, so I thought I would give some visuals and summarize the main points of this practice.

The self-torture rite is also known as the giving of the flesh, and it occurs on the third day of the four-day long Sun Dance festival. Those who choose to participate in the sacrifice often do so as a way of thanking the supreme being for things such as the return of a lost relative, or healing from a major illness. It is also done as a way of seeking wisdom or to attaining a desired object. Those who choose to participate are responsible to ask an older tribal member to act as his promoter in the ceremony. On the third day, the pledger sits on a robe near the center pole. His promoter pulls out skin from two places on his chest, cuts slits on either side of the stretched flesh, and thrusts a wooden skewer through the slits. A rope is tied to these two skewers. Two cuts are also made on the upper-right shoulder, a skewer is pushed through, and his war shield is attached.

The promoter has the pledger stand up, and holding the ropes attached to the skewers, he shoves the pledger backwards to show him what he is about to undergo. The pledger is also instructed to yank on his war shield to make sure its fastenings are sure. The ropes are then attached to a rope which is attached to the top of the center pole. The pledger begins dancing in an up & down motion in a half-circle around the pole, all the while leaning back in the attempt to rip the skewers from the flesh. He is also responsible to pull his war shield off his shoulder during the dance. If the skewers of a dancer do not rip through his flesh, and the pledger is going through prolonged suffering, a family member of the pledger may give a gift to a warrior of the tribe. He then stands to give a testimony of one of his war achievements to show he is worthy to aid in the ceremony. The warrior then throws his body against the dancer so that the skewers may rip from his chest.

(these are scars of  Ogalala Lakota Indian of South Dakota who had partaken in the Sun Dance rituals in his tribal community - this practice was very widespread among Native Americans)

During these four days of the Sun Dance ceremony, the pledgers and their promoters are fasting from food and drink. Also, if someone has pledged to participate in the self-torture rite, he is responsible to do it four times in his lifetime. For more information, you can check out http://www.jstor.org/stable/25666782 .

Stallcop, Emmett. "The So-Called Sun Dance of the Gros Ventre." Plains Anthropology, 13(40) : 148-
          151, May 1968. Web. 21 Feb 2013. 

Myths of Months!

Happy first day of March!

Just this week I realized that I do not know the etymology of the months of January, February, March, April, May, June, July, August. So I hopped on wikipedia and discovered the myths related to these well beloved months.

January: "is named after Janus, the god of the doorway; the name has its beginnings in Roman mythology, coming from the Latin word for door since January is the door to the year."








February: "The Roman month Februarius was named after the Latin term februum, which means purification, via the purification ritual Februa held on February 15 (full moon) in the old lunar Roman calendar."

March: "The name of March comes from ancient Rome, when March was the first month of the year and named Martius after Mars orAres, the Greek god of war. In Rome, where the climate is Mediterranean, March was the first month of spring, a logical point for the beginning of the year as well as the start of the military campaign season."

April: "The derivation of the name (Latin Aprilis) is uncertain. The traditional etymology is from the Latin aperire, "to open," in allusion to its being the season when trees and flowers begin to "open," which is supported by comparison with the modern Greek use of ἁνοιξις (anoixis) (opening) for spring. Since some of the Roman months were named in honor of divinities, and as April was sacred to the goddess Venus, the Festum Veneris et Fortunae Virilis being held on the first day, it has been suggested that Aprilis was originally her month Aphrilis, from her equivalent Greek goddess name Aphrodite (Aphros), or from the Etruscanname Apru."

"The month May was named for the Greek goddess Maia, who was identified with the Roman era goddess of fertility, Bona Dea, whose festival was held in May. Conversely, the Roman poet Ovid provides a second etymology, in which he says that the month of May is named for the maiores, Latin for "elders," and that the following month (June) is named for the iuniores, or "young people" (Fasti VI.88)."

 Ovid provides two etymologies for June's name in his poem concerning the months entitled the Fasti. The first is that the month is named after the Roman goddess Juno, wife of Jupiter and equivalent to the Greek goddess Hera; the second is that the name comes from the Latin word iuniores, meaning "younger ones," as opposed to maiores ("elders") for which the preceding month May may be named (Fasti VI.1–88).




And July and August were named in honor of Julius Caesar and Augustus, respectively. 

"January" Wikipedia, The Free Encyclopedia. Wikimedia Foundation, Inc. 20 Feb 2013. Web. 1 March 2013
"February" Wikipedia, The Free Encyclopedia. Wikimedia Foundation, Inc. 28 Feb 2013. Web. 1 March 2013
"March" Wikipedia, The Free Encyclopedia. Wikimedia Foundation, Inc. 1 March 2013. Web. 1 March 2013
"April" Wikipedia, The Free Encyclopedia. Wikimedia Foundation, Inc. 23 Feb 2013. Web. 1 March 2013
"May" Wikipedia, The Free Encyclopedia. Wikimedia Foundation, Inc. 26 Feb 2013. Web. 1 March 2013
"June" Wikipedia, The Free Encyclopedia. Wikimedia Foundation, Inc. 24 Feb 2013. Web. 1 March 2013
"July" Wikipedia, The Free Encyclopedia. Wikimedia Foundation, Inc. 24 Feb 2013. Web. 1 March 2013
"August" Wikipedia, The Free Encyclopedia. Wikimedia Foundation, Inc. 22 Feb 2013. Web. 1 March 2013