" One might think that being too self-critical would damage the ego, but for Didion, it is completely the opposite -- by knowing out flaws, accepting some and working towards the goal of solving others, we become more actualized and powerful. Without this realization, "one eventually discovers the final turn of the screw: one runs away to find oneself, and finds no one at home."
Both Didion and Walker focus on self-respect, self-actualization, and in a very real way, a pseudo-Marxian approach to alienation from society. There are several points in common for the authors: one's own approach to self; seeking and finding self-respect; and taking an active role in our own place in the universe. Conversely, Didion and Walker differ in their central approach to the subject, ways of internal and external communication, and the ability to find the "center" as a means of affirmation and attribution of self.
Walker's approach to the paradigm of self-respect is like a comfortable robe, frayed at the edges, but something we seek out to wear as we sit by the fire, bundled up, insulated from the outside world as we consider her parables and metaphorical approach to the larger problem of self-esteem. We can imagine, as a child, crawling up in Walker's lap to learn ways that one can be both true to oneself while still being active and inwardly powerful. With Didion, however savory and enlightening the message may be, the scenario is more reminiscent of a strict "school marm" with a willing propensity towards corporal punishment. It is not that either author does not genuinely mean what they say, but one finds the taste buds soothed with warm tea and honey vs. stout and tangy lemonade.
Seeking self-respect, for both authors, is part of the natural progress of life; the evolution of slowly realizing that one must move from external to internal stimuli- or forever be caught in an emotional hamster cage for which there is no escape. This journey, it seems, is part of language and personality acquisition. Walker's prose is filled with words that are primarily left-brained -- love,...
Bell hooks' "Seeing and Making Culture" bell hooks successfully challenges stereotypes specific to poverty by writing to two separate audiences using ethos, pathos and vocabulary common enough for most people, yet elegant enough for academics. In her essay, "Seeing and Making Culture," hooks uses an ethos way of writing when she uses quotes throughout the text. In addition, hooks also uses pathos by appealing to our emotions with the interactions between
Bell Hooks In "The Oppositional Gaze," Bell Hooks frames gender in terms of power. Gender is one aspect of social hierarchy, and represents the social construction of power. The act of gazing, looking someone in the eye, or staring, likewise carries important connotations of power. Culturally specific, the norms regarding gazing determine norms related to relational power. Looking intently at someone is construed as brash, confident, and assertive. Therefore, persons with
(pp.45-58) Hooks also recognized that when integration occurred these change agents were alienated from black children and alienation and discrimination ensued, associated with being taught white history and democratic ideals, rather than reformation of education, which was the intention. (p. 3) Both perspective childhood stories imply implicit as well as environmental (explicit) characteristics of wisdom, as Hooks acknowledges that she may have been singled out, as a child of a
Another provocative element of hooks' text is the way that she renders whiteness problematic and alien, while the dominant culture has always done this with blackness. The quest to know what is not 'us' and to know the 'other' she implies, is endemic to all societies (hooks 32). Yet the academy has shown scant interest in how blacks perceive whiteness, only how whites perceive blackness. This renders white people and
Bell Hooks Argues There Must be no Split Between Theory and Practice Hooks also argues quite compellingly about not splitting theory and practice when it comes to feminism. In other words, practice what you preach. The best theory in the world cannot help anyone if it is not put into common practice. As Hooks notes, "I have come to see that silence is an act of complicity, one that helps
bell hooks, the celebrated Black feminist writer and thinker, recently penned a book called Feminism is for Everybody. It is a provocative title to be sure, but hooks is not the first writer to tackle the subject of how so-called "women's issues" can often have profound consequences on men. Literary works of fiction have long struggled with this central theme. In particular, Jean Toomer's Cane includes some powerful vignettes
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