Watching a roach give birth on YouTube, I think of Lucille Clifton meeting God

I ◽  
2019 ◽  
pp. 49-51
Keyword(s):  
2005 ◽  
Vol 46 (3) ◽  
pp. 541-543
Author(s):  
Cheryl A Wall

Hypatia ◽  
2021 ◽  
pp. 1-18
Author(s):  
drea brown

Abstract This article discusses haunting as a condition and strategy for Black women in their lived and literary experiences. I use the haint as a key figure for understanding Black women's liminal state as both the ones haunted and the thing haunting and focus on one of the haint's primary manifestations: the hag. Throughout the essay I unpack maligning myths of this specter and center the works of Phillis Wheatley and Lucille Clifton to refigure the hag as a spiritual and ancestral presence.


2021 ◽  
pp. 219-252
Author(s):  
Rachel Trousdale

Twenty-first-century poets use humor to examine and convey different kinds of knowledge—cultural, scientific, and emotional. Laughter in the work of poets like Raymond McDaniel, Stephanie Burt, Cathy Park Hong, Albert Goldbarth, Kim Rosenfield, Jamaal May, Patricia Lockwood, and Lucille Clifton prompts us to examine competing epistemologies. These poets examine how we exchange the material of laughter, and expose the ways that affective responses can determine what we think we know. They show how laughter can re-shape our sense of canons and render unfamiliar material accessible, expanding our literary knowledge and the sympathetic capacities that knowledge carries with it. They demonstrate how laughter breaks down categories like “science” and “literature,” expanding the kinds of knowledge that we value as “fact.” At the same time, they warn that laughter’s power to heal trauma or mediate other minds is limited, and that we should not trust humorous insights too far.


Author(s):  
Michelle C. Neely

Chapter one takes up the paradigm of recycling in Walt Whitman’s first two editions of Leaves of Grass (1855 and 1856). While scarcity of materials meant scavenging and reuse were common practices in the nineteenth century, organic material recycling first emerged as a scientific principle during the antebellum period. Whitman’s documented journalistic and poetic interest in “compost” has led scholars to elevate the once-overlooked Whitman into the ecopoetic pantheon. Chapter one challenges this increasingly standard reading by placing Whitman’s interest in compost and organic recycling alongside his even more famous poetic investment in an indiscriminate, “omnivorous” consumption. Compost emerges as the twin of appetite in Whitman’s poetic environment, which reveals how recycling authorizes consumption without limits and yields a fundamentally static, and therefore nonegalitarian and anti-ecological vision of community. The last part of the chapter explores resistance to this paradigm in the poetry of Lucille Clifton, a twentieth-century African American poet self-consciously rewriting Whitman’s vision of democratic and environmental community. Ultimately, chapter one suggests that while Clifton resists the dream of cyclical, effortless material recycling and consequence-free consumption, it is nineteenth-century Whitman’s fantasy of the earth endlessly recycling and renewing human waste that remains more characteristic of contemporary U.S. life.


Callaloo ◽  
2002 ◽  
Vol 25 (4) ◽  
pp. 1038-1074 ◽  
Author(s):  
Lucille Clifton ◽  
Sonia Sanchez ◽  
Eisa Davis
Keyword(s):  

LITERA ◽  
2013 ◽  
Vol 12 (1) ◽  
Author(s):  
Emilia Tetty Harjani

This study is an analysis of three poems Thirty Eighth Year, Miss Rosie and final note to clark written by Lucille Clifton, a contemporary black American poet and writer. It intends to find out what the works articulate, showing the feminist voice. The analysis was conducted sociologically based on the selection criteria that they have the same theme as the common ground, and the data were collected through library research. The results show that the speakers of the poems articulate their consciousness of self-worthvoicing basic feminist perspective against confining domestic life, white hegemonic beauty standard, and male role in black American household.


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