26 Matching Annotations
  1. Oct 2022
    1. If malice and vanity wear the coat of philanthropy, shall that pass?

      What a perpetually applicable question! One could answer "yes" or "no" as many times as they want, simply by swapping out the evidence with which they argue.

    2. when quite young I was prompted to make to a valued adviser, who was wont to importune me with the dear old doctrines of the church.

      The backhandedness with which he refers to the "dear old" teachings of Christianity is great. It dissolves any suspicion that the essay is written from an armchair.

    3. though the wide universe is full of good, no kernel of nourishing corn can come to him but through his toil bestowed on that plot of ground which is given to him to till.

      Is Emerson opposing agrarianism? I'm reading this as "The whole world is for the taking, yet a man ignores its opportunities the minute he is assigned a sliver of it to live off."

    4. In every work of genius we recognize our own rejected thoughts: they come back to us with a certain alienated majesty. Great works of art have no more affecting lesson for us than this.

      Genius inhabits every brain. Only those unbound by sociopolitically-imposed identity, however, are capable of applying it. Another push to recognize and reject the cultural conformities from which one's perspective has been forcibly molded.

    5. Speak your latent conviction, and it shall be the universal sense; for the inmost in due time becomes the outmost, — and our first thought is rendered back to us by the trumpets of the Last Judgment.

      In other words, "Turn inward to find your own lens, then turn outward and observe the world through it." This statement dutifully commands the reader to adopt a transcendentalist's philosophy, promoting self-reliance in the development of one's perceptions.

    1. Rip, in fact, was no politician; the changes of states and empires made but little impression on him

      If the geopolitical establishment of the United States is unimportant to Rip, yet he is still depicted as strongly American, what generational perspectives might he represent?

    2. he was only answered by the cawing of a flock of idle crows sporting high in air about a dry tree that overhung a sunny precipice; and who, secure in their elevation, seemed to look down and scoff at the poor man’s perplexities.

      Crow imagery such as this is often used to emphasize the presence of a corpse. Perhaps this is an indicator of Rip's metaphorical death?

    3. his only valternative, to escape from the labor of the farm and clamor of his wife, was to take gun in hand and stroll away into the woods.

      Thinking about the "hunter vs. farmer" argument made in J. Hector St. John de Crèvecœur's letters. Rip Van Winkle seems, so far, to epitomize the image of the hunter as a one-way consumer, taking from the land but never providing anything in return.

    4. Rip Van Winkle, however, was one of those happy mortals, of foolish, well-oiled dispositions, who take the world easy, eat white bread or brown, whichever can be got with least thought or trouble

      "I take comfort in that, knowin' he's out there. The Dude. Takin' it easy for all us sinners." - Sam Elliott, The Big Lebowski (very similar narration in my mind)

    5. He would never refuse to assist a neighbor even in the roughest toil,

      Even without formal employment, he's still working hard. Is Rip's selflessness really a flaw, or is it a virtue being taken advantage of by a flawed community?

  2. Sep 2022
    1. This imbalance allows for the subjectivity of innocence to continue polarizing until it becomes nearly impossible for some to see the truth.

      This is an impressive conclusion. Rowlandson's account is effectively used as a vignette of how the European-American mindset formed, how it continued to be built on a racist foundation, and how the results of that process persist into the present.

    1. Another thing that I would observe is the strange providence of God, in turning things about when the Indians was at the highest, and the English at the lowest. I was with the enemy eleven weeks and five days, and not one week passed without the fury of the enemy, and some desolation by fire and sword upon one place or other. They mourned (with their black faces) for their own losses, yet triumphed and rejoiced in their inhumane, and many times devilish cruelty to the English.

      Out of all the statements that can be read as a demonization of Native peoples, this one is by far the clearest.

    2. 2. I cannot but remember how the Indians derided the slowness, and dullness of the English army, in its setting out. For after the desolations at Lancaster and Medfield, as I went along with them, they asked me when I thought the English army would come after them? I told them I could not tell. “It may be they will come in May,” said they. Thus did they scoff at us, as if the English would be a quarter of a year getting ready.

      I'm sure Rowlandson didn't intend for the native's joke to be funny, but the irony in it makes it funny. The English army was a power statement, but their tactics were ineffective on North American landscapes. Natives apparently saw the humor in the army's struggle.

    1. Being very hungry I had quickly eat up mine, but the child could not bite it, it was so tough and sinewy, but lay sucking, gnawing, chewing and slabbering of it in the mouth and hand. Then I took it of the child, and eat it myself, and savory it was to my taste. Then I may say as Job 6.7, “The things that my soul refused to touch are as my sorrowful meat.” Thus the Lord made that pleasant refreshing, which another time would have been an abomination.

      Rowlandson literally took a kid's food, ate it, turned around and thanked God for making it taste okay. This is a massive hindrance to my sympathy for her as a grieving mother.

    2. Then I went into another wigwam, where they were boiling corn and beans, which was a lovely sight to see, but I could not get a taste thereof.

      Subtle acknowledgement of the depth of native cultures; culinary practices are not associated with savagery.

    1. Yet upon this, and the like occasions, I hope it is not too much to say with Job, “Have pity upon me, O ye my Friends, for the Hand of the Lord has touched me.”

      While comparing Rowlandson's experiences to the book of Job is somewhat plain, it speaks to the functionality of the Bible in the life of the early American settler. Job suffered Satan's tormenting until he could express to God his understanding of His power. It's a story of persistence and resilience that makes sense for Rowlandson to draw from. However, Job's health and wealth were restored to him at the end...

    2. I had not seen my son a pretty while, and here was an Indian of whom I made inquiry after him, and asked him when he saw him. He answered me that such a time his master roasted him, and that himself did eat a piece of him, as big as his two fingers, and that he was very good meat. But the Lord upheld my Spirit, under this discouragement; and I considered their horrible addictedness to lying, and that there is not one of them that makes the least conscience of speaking of truth.

      There are two ways I'm reading this. The first is that Rowlandson recognizes the natives' sarcasm, and does not appreciate being subjected to it when the joke regards her son's life. The second is that her son is actually dead, and she cannot bear the thought of it. Whether or not her son was actually eaten is inconsequential in my opinion.

    1. at last an old Indian bade me to come to him, and his squaw gave me some ground nuts; she gave me also something to lay under my head, and a good fire we had; and through the good providence of God, I had a comfortable lodging that night.

      Recurring narrative detail. Whenever a native person does something to help her, she thanks God instead of her helper.

    2. But a sore time of trial, I concluded, I had to go through, my master being gone, who seemed to me the best friend that I had of an Indian, both in cold and hunger, and quickly so it proved.

      This statement makes Rowlandson's account sound a little more like Cabeza de Vaca's. It acknowledges that (deceased children aside) she suffered alongside her master more often than she suffered at the hand of her master.

    3. My mistress, before we went, was gone to the burial of a papoose, and returning, she found me sitting and reading in my Bible; she snatched it hastily out of my hand, and threw it out of doors.

      Rowlandson is depicting an attempt made by the natives to suppress her Christian faith. In doing so, she draws a similarity between natives' and Europeans' priorities of ideological conformity. This detail is worth challenging.

    1. Her sisters tried to shame her, and bade her stay at home, but she would not obey; and all the idlers, seeing this strange little creature in her odd array, cried, "Shame!" But she went on, for she was greatly resolved; it may be that some spirit had inspired her.

      This does not line up with the initial "Cinderella" parallel. Oochigeaskw does nothing to conceal her condition, and does not allow her sisters to dissuade her from visiting the Invisible One. Her individualism, as well as her confidence in her own ability despite her battered state, are not present in "Cinderella"

    2. So she became his wife.

      The moral is a key separator as well. Oochigeaskw is rewarded for her honesty, rather than for her beauty. Material details are juxtaposed to emphasize the importance of her sincerity, but they are never a driving factor for the invisible one's or his sister's decisions.

    3. And, taking the girl home, she bathed her, and as she washed all the scars disappeared from face and body. Her hair grew again; it was very long, and like a blackbird's wing. Her eyes were like stars. In all the world was no such beauty. Then from her treasures she gave her a wedding garment, and adorned her. Under the comb, as she combed her, her hair grew. It was a great marvel to behold.

      One could argue that the "Cinderella" parallel continues here, with the sister functioning as Oochigeaskw's "fairy godmother," but there are differences in this tale that would be overlooked. The sister does not miraculously appear solely to help Oochigeaskw; rather, she functions as a gatekeeper, and found only Oochigeaskw to be worthy of passing her.

    4. The youngest of these was very small, weak, and often ill, which did not prevent her sisters, especially the eldest, treating her with great cruelty.

      "Cinderella" parallel? While the stories are not the same, and their origins are not connected, the parallel nonetheless exists.

    5. She indeed could see her brother, since to her he was always visible

      The wording places emphasis on the familial bond shared between the invisible man and his sister interestingly; it states not only that she can see him, but that she can see him because their relation allows her to perceive invisibility as though it were any other color.