22/10/2012

About H.D.

H.D. (Hilda Doolittle) was born in Bethlehem, Pennsylvania on September 10, 1886. She enrolled at the Women's Liberal Art's College at Bryn Mawr, meeting writer Mariane Moore, and later the University of Pennsylvania where she struck a lifelong friendship with Ezra Pound, to whom she was  engaged. Her first published poems appeared in New York syndicated newspapers in 1910. She moved to London the next year. The city, and Pound’s literary circle (which included Eliot and Yeats), offered her what she felt was a much needed artistic stimulation.

H.D. is widely known for her association with the Imagist literary group under Pound's directives, which is said by many literary historians to have been created by Pound to further her career as a poet. H.D., however, was not a mere shadow of someone else's vision, nor needed someone to explain her own to others. Furthermore, she had no desire to be limited as to what she could write and the movement's boundaries could not hold H.D.'s voice. Issues of gender, language and myth served her intense poetry in poems which are hard to understand at a first glance and reflect the depths of her character.

She was published in The English Review, the Transatlantic Review, and the Egoist. From 1916 to 1917 she was the literary editor of the Egoist journal. Known primarily as a poet (her importance to the development of modern free verse is evident in the awards she won from Poetry magazine in 1915 and the Little Review in 1917), H.D. also wrote novels, memoirs and essays, and enjoyed a limited reputation as a classicist and translator of Greek. Her passion for the Greek poets Sappho and Euripidis show through in some of her work. Sea Garden, her first volume, published in 1916, evokes Greek landscapes, with its naming of various gods and shrines. However, this setting of rocky shore, forest, and flowers (showcasing her interest in nature as a recurring theme) came from her childhood in America.

In the 1930’s, she became Sigmund Freud’s friend and patient. Consulting with Freud encouraged H.D. to pursue her own dreams and visions of the “other-side of everything. Some critics will go as far as saying that her bisexuality is intimately intertwined with her writing.

H.D. was the first woman to win the Merit Medal for Poetry of the American Academy of Arts and Letters and is often seen as an early icon of feminist movement, pushing through the confines of feminine conventionality. By placing the female figure as the subject, a category associated with the male, H.D. is suggesting that both men and women are and should be on the same level. Much of her work articulated strong feminist principles, as if she saw herself as an adventurer poet who felt to be her duty to show others a way out from conformity, be it cultural or poetic, towards a better reality, one which was in everyone’s best interest to try for.

H.D.’s poems seem to be about what happens when a woman of an extraordinary voice and unique vision finds a way to channel the emerging cultural psychosis of her war-torn era into poetry and purpose. She dwelved into the extremes of the human condition: love and war, birth and death, embracing these concerns as central to her five-decades spanning ouvre. You see, with H.D. it didn’t just seem academic. It seemed personal. As it should be, for poets remake the universe with words and in the images of their dreams. The rest of us must then deal with this superimposition of the poet’s inner-self on our shared reality. One side spilling into the other through doors made of words, because truth best speaks in the language of poetry and symbolism.

In the presentation, we'll be doing a close reading of “Sea Rose”, trying to focus on a more textual analysis and not so much on possible interpretations of the poem. As for those, general opinion seems to think that, in "Sea Rose" and as poetry goes, H.D. uses the symbol of the rose in an unconventional way. A question for our classmates, then, would be “why is that?” We can use the blog to discuss this topic.

Also in the presentation, we'll speak about "Oread", one of H.D.'s celebrated poems. Instead of thinking about the relationship between H.D. and the rest of the Imagist movement (which exist), another topic of discussion for pre or post-presentation comments should be to try to think about the differences: "What distinguishes H.D. from the other imagist poets?"



Luis & Nuno.

(edited  October 23rd)

5 comentários:

  1. The 1st thing I notice in the poem Sea Rose is the use of the adjective "harsh". For me, a rose is supposed to represent love and beauty, but here we can tell it's not going to be the traditional image of the rose. In the 1st stanza H.D. seems to be describing the flower and I believe the description isn't nice: use of words marred, stint, etc. It's not the traditional image of the pretty flower.
    There is also a personification of the rose since the author directly addresses the rose: "you"

    I'm thinking the rose can be a metaphor for someone, but yet I'm having difficulties seeing through this poem.

    Annabelle Frérou
    47716

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  2. I would not say that the rose is personified, since the 2nd pers. sing. subject pronoun can refer both to animate and inanimate beings.
    It is true the poet recurs to a flower that traditionally symbolizes female virtue and chastity and changes these meanings. Also, keep in mind that the rose is a mystical symbol as well, and H.D. is considered by some critics to be a modernist transcendentalist.

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  3. Like professor Diana suggests, the rose has the universal recognition of being a symbol of women which portrays positive physical traits and virtues such as the quality of being delicate and graceful, aesthetically alluring to the eye (considering H.D.'s motivations i'm inclined to say this goes for both sexes), seductively mysterious and in hindsight with the potential for cruelty and malice as a rose has thorns, which imprints a need for care and restraint when handling it in our consciousness.


    André Gomes
    45352

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  4. I have just consulted my 'Dictionnaire des Symboles,' by Jean Chevalier and Alain Gheerbrant, and found out some more information about the rose.
    It is equivalent to the lotus flower in Eastern culture, meaning that it can be considered a mandala, a mystique center of the universe.
    In the Christian context the rose represents the cup that gathers Christ's blood or this same blood; also it can be seen as the celestial rose of redemption or as the heart of Christ (the center of Love), as used in the Rosacrucian Order.
    The historian of religion Mircea Eliad declares that in the case of a violent death, human life can be prolonged in another way, such as a fruit or flower.
    Also, in Ancient literature, the rose is considered a symbol of regeneration and of initiation into the sacred mysteries; it is the flower dedicated to Aphrodite and Athena. We know that H.D. translated from the Greek and was deeply influenced by its literature and culture. Still, we have got to be careful to use symbolism in our interpretations, since all our readings must depart from textual evidence.

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  5. Also, there is actually a plant known as Sea Rose:
    "Orphium is a plant genus in the Gentian family (Gentianaceae), The name derives from legendary Greek musician and poet Orpheus. The genus contains a single species, O. frutescens, commonly known as the sea rose."
    (http://en.wikipedia.org/wiki/Sea_rose)

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