Tuesday, January 31, 2017

Diane Gilliam�s Dreadful Wind & Rain, forthcoming from Red Hen Press, 2017


Diane Gilliam is the author of chapbook Recipe for Blackberry Cake, 1999; and full length books One of Everything, 2003; Kettle Bottom, 2004, winner of the Perugia Press Prize; and Dreadful Wind & Rain, 2017. She is A Room of Her Own Foundation 6th Gift of Freedom Award winner, 2013. AROHO gives this award biennially to a female poet, fiction writer, or creative nonfiction writer to complete a project for publication over a two-year period. She also received, in 2008, the Thomas and Lillie D. Chaffin Award for Appalachian Writing. 
     I first met Diane about ten years ago at the Appalachian Writers' Workshop, Hindman Settlement School, Kentucky. We roomed together there once and have been friends since. I received an advance copy of Diane�s Dreadful Wind & Rain, expected  from Red Hen Press in 2017. Diane is a small unassuming woman, but when she speaks through her poetry, usually in persona, she packs a wallop. You just don�t see it coming.


The poems in Dreadful Wind & Rain are divided into 4 sections: �Girl� is about early lives and losing one�s hands (as in The Tale of the Handless Maiden); �Anyone� is about other lives and this particular one, coming of age/struggle; �Or Else� includes poems of claiming, taking hands back, and moving toward wholeness and connection; and �After�, the shortest section with only four poems, leads us into acceptance of not happily ever after but the threshold between a life that�s behind and the life that�s ahead. It is both a sad and hopeful tale told with simple and stunning language. The collection includes one villanelle (�His & Hers�); six prose poems (two in each of first four sections); one �Where I�m From� borrowed from George Ella Lyon; and the remaining 45 are free verse. 

In the opening poem �Girl� a young child is looking out a window wanting �Whatever is she is wanting� which �is not/too much to ask�. It ends with these lines which pulled this reader in:

�. And if I still can�t say
what it is I am wanting, look closely at the windowpane, 
it�s what I brought you here to see�how it holds us 
in that house apart from what we want, 
how the glass makes it look 
like there is nothing
to stop us 
at all. 
And so Diane starts us on a journey which looks like �there is nothing / to stop us / at all� and travels through female (and male) time, fairy tale time, Biblical time, and story book time. Her poems speak from different personas and cover stories women often tell and don�t tell, which are key to how we are who we are, how we diminish ourselves, and how that can change over time. She brings us to the first window in the first poem, then takes us on a journey that allows for all our versions to step into consciousness. The second poem, in its entirety, reads:

  Tale 


Someone put my mother in a box.

This is an old story.

The box could have been gold 
or glass or ice. It was a cedar chest
weighted with blankets and quilts
for a family of ten. He took them out
and put her in, she was three maybe four.
He told her not to move, pressed the quilts
and blankets down on her face 
and the box clicked shut.

This was after. This is the story
of the sins of the brother, hand-me-down
version of the sins of the father.

They searched first the yard inside
the fence, then the wood. They went
up the mountain, into the old bear cave
back of the house. They called, they shouted.
They tore their hair.

He�d told her not to move.

Every tale has its local inflections.
Hers could have ended with kindly strangers,
a woodsman and his wife longing
for a child of their own. Instead, it was
a whipping for the hiding and the scare.

This is a long story.

The brother long since dead,
the box, of course, still alive, dark heirloom 
crouched in the corners of all our rooms. 

We walk by, something clicks
and whispers,
  Don�t move.

Very telling. �Someone put my mother in a box.//This is an old story�.  The box could have been anything�it�s something most of us can relate to for this is how we are trapped in the stories passed down. Themes of separation, isolation, deceit, and �heirlooms� passed down reoccur throughout the book. I could spend more time here but I won�t. There are things you should discover for yourself.  

Diane uses turns of phrases in unusual ways, especially in the first two sections.  The poem �For Goodness Sake� uses versions of common phrases: paid the price, swept under the rug, a straw to break the camel�s back, mad money, turn the other cheek, and cry like a baby. In Diane�s hands, the phrases do not come across as trite but rather as familiar and intimate. In the last stanza these phrases tumble into:  �we understood�it was ordinary / hunger, we were hungry, like everyone else. / And that, at last, was good.� 

I want to highlight the phrase �turn it into nothing� which is echoed from the first poem: �And you were nothing, the mother / will say. And I was nothing, / the girl will say.� �[T]urn it into nothing� threads into this, the third poem, �The Father�s Story�:

Back then, people knew how to make
something out of nothing.  If there wasn�t grass,
women�d go out with a broom and sweep
a pattern, like fan quilting, in their dirt.
�.
The narrator explains how he came to live with his aunt and uncle who �didn�t have any kids to work their farm / and they were, hands down, [another turn of phrase] / the meanest people that ever lived.� 
Once I found some old rusty wheels in the barn.
I thought to build a wheelbarrow
to carry the stove wood up to the porch
from the field. Uncle Jim pitched a fit,
called me a thieving son-of-a-bitch
on account of those wheels. Man, oh, man.
They knew how to take something, too,
and turn it into nothing.

In �The Bargain,� another child, or perhaps the same girl at an earlier age, is asked to be nothing, as had the girl was in the first poem.  The phrase �with next to nothing� is later used in �The Knot� where �The prize, / of course, is marriage.� In the third section of this poem, �Decades later, on her way out the door, / she still is looking for the why of it all�. 
She insists on an answer. 

All he can say is this�
he doesn�t know why, 
but he thinks he loves her
when he sees her working for hours 
on something all laid out on the floor, 
down on her hands and knees, 
with next to nothing
of something impossible,
trying to make it work
and willing for anything.
 I have selected of Diane Gilliam�s Dreadful Wind & Rain those poems which I found satisfying. To merely touch on poems which awed me, I tempt you with this one, previously published in Massachusetts Review:
PSALM OF LEAH

Leah�.Rachel.  The names mean �cow� and �ewe� respectively.
--Zondervan NIV Study Bible

You Who Hear Me,
though my name is only the sound
of the low groan in the field, the rip
of grass from the ground, the obscene
wail of the one
cut off from the herd; You
Who See the wince
of the small humiliation of milking,
the twisted grimace of husbandry,
the face beaten like a plowshare
into the shape of what happens to it;

I know

You are not the stone eyes of my father�s
small gods, You are nothing
Rachel can steal. You are not the stones Jacob 
heaps as altars over top his sins 
to mark his trail. You are not the stone
from the mountain broken, You are the mountain
broken, its face undone, the space left open
when the men with the hammers have gone.

Diane shows us how we inherit stories, how we become trapped in stories, but she eventually shows us we can learn to see in different ways and change our own narratives. And she takes us to a door in the last poem, where we find

the breadcrumbs
meant to lead you out
of this enchantment, your own,
whatever it is.
The door opens
           when you touch it. It is not wrong
to pause on the threshold, here at the very
end of the story. Behind you, everything ever.

Before you, on the dark road,
everything after.

�Before you� is not happily ever after. Let�s be real�life is never going to be easy. But this book shows us we can claim our own story. 

I am one of those people who love to read the books I love over and over. It is a comfort thing. And with each subsequent reading, I find more depth in Diane Gilliam�s Dreadful Wind & Rain. Watch for it. 

                                                                                                  --Melva Sue Priddy



Friday, January 20, 2017

Maloom kissai, lahu apna is qadar lazeez hai...

Maloom kissai, lahu apna is qadar lazeez hai,
Teri bewafai, teri berukhi, mujhe aaj bhi azeez hai,

Rangat uski chand jaisi, gulabi uske hont hain,
Andhere jaisa dil mera aur kali meri kameez hai,

Gham-e-ishq main ager peete ho tou jurm likha nahi jaata,
Loh-o-kalam ko bhi aakhir, muhabat ki tameez hai,

Shab-e-vasl aai gi jab, Hassan tab he tera ilaaj hoga,
Kai tu jaam ka nahi Saqi ki nazar ka mareez hai,

Who knew that one's own blood could be this delicious?
Your betrayal, your aloofness, till today I desire it,

Her countenance is moon like, rose pink are her lips,
Like the dark night is my heart, black is the color of my shirt,

If you drink in the sorrow of love, your sin is not written,
Even the Book and the Pen, know to respect love,

When the night of reunion comes, only then will you heal Hassan,
For your disease is not the drink but the sight of the Saqi,

- Hassan Bin Fahim

Thursday, January 19, 2017

I.A. Richards Figurative language

     My favorite film is 'Dhadakan'. So I would like to compare one of the songs of this film with I.A. Richards's figurative language. In this song we find several mis understanding or more poetical imagination. Which never exists in reality. Here is some information about this song.

Singer: Udit Narayan and Alka  yagnik.

Music: Nadeem, shravan.

Lyricist: sameer.

Song:
 
" Dil ne  ye kaha hai  dil se
   Mohbbat ho gai he tumse
   Meri jaan mere dilbar mera
   Atbar karlo

   Tumjo kehdo  to chand taro ko
   Tod lavuga me in havao ko in
    Ghatao ko mod lavuga me."

    In second line we find more exaggeration. That hero says to his beloved that I will bring stars and moon for you. And also 'in ghatao ko mod lavuga me' . it seems quiet poetical. In real world it's impossible.

   But yet, it reflects writer's true feeling. We can feel that hero really loves his beloved. So whatever writer feels, exactly the reader can also feel. Which is the ultimate aim of the poet.

  

Friday, January 13, 2017

Best Urdu Poetry - Lovely Romantic Urdu Poetry












Kabhi itna woh chaahen ke mujhe paagal woh kar daalen,
Kabhi nafrat ke daryaa main mujhe daakhal woh kar daalen,
Kabhi sultaan bana daalen mujhe apni woh duniya ka,
Kabhi to sheher main apne mujhe saayel woh kar daalen,
Kabhi woh bepanah deedar ki daulat mujhe de dein,
Kabhi parde ki deewaren karri haayal woh kar daalen,
Kabhi apne woh pehluu main sadiyaan woh sulaate hain,
Kabhi barsson ki neendon main ajab halchul woh kar daalen..
**********************************************************

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Best Urdu Poetry - Lovely Romantic Urdu Poetry
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Thursday, January 12, 2017

One Day Training Programme On ''Rights of the Women''






                   One Day Training Programme On

                           ''Rights of the Women''

 

        On 6th january i have attended one training programme on ''Rights of the women''. It was fantastic experience to attend this programme. It was organised at the old court hall of our university. It was organised by 'National Human Rights Commission of Delhi' with the collaboration of 'Women Developement cell' of our MKBU university. It included all the colleges of our university. Two professor and three students have to participate from each college. There were round about 250 girls and lecturers who joined this workshop.







                                                                                                                               Various kinds of programmes are often organised by WDC committe. The Head of the life science Department and also the chairman of WDC committe Dr. Bhartiben dave has organised entire programme and it was well organised programme. It was started by inaguration function at 10 am. The chief guest,our vice chancellor has motivated us a lot by his inspiring speech.

The first statement of our vice chancellor was 'there is no Man Developement cell in our univercity' which leads us to feminist view point that women are still considered as inferior or physically week who always requires some kind of protection at every place.




      This full day training programme was divided into two sessions. And in the each session there were two speeches.


Session: 1

 1) speaker: Dr. Rushikesh Mehta

                  principal, sir L.A Shah Law college,

                   Ahmedabad.

    Sub: Contemporary issues and challenges of Human Rights and constitution
    of India.


 
Very much effective speech was dilivered by him on Human rights and the which are the articles in our constitution related to women rights. He began with the affirmation that there should be Boys in this workshop. First they have to aware about the rights of the women. Because ultimately females have protect themself from the men. Since centuries we have seen that always powerful person overpowering the weaker. So human rights should be there which gives equal opportunity to everyone. According to Artical 14 and 15 there is a Right to equality. Everyone has equal protection of the law. He talked about the origin of the human rights. Our constitution is quite influenced by French and Russian revolution. And in our holy 'Vedas' there is only one cast that is the cast of 'Human beings'. According to Babasaheb Ambedkar Artical 32 is most important that is 'Right of liberty'.

       He has given very effective example of Human rights. According to airline law airhostes can not marry for four years after joining the job. And they can have children only after their retirement and they retire at the age of 35. it is quite opposite to human rights but at present it is removed from our constitution.he also gave the real example of 'Chandrima das' a lady of Bangladesh who is raped by railway officers in india. In this kind of cases woman can also get compensation according to Artical no.21.

 National Human Rights commission was organised in 1993.


2) Speaker: Dr. Mayuriben Pandya.
                   Assistant professor of L.A. Shah Law colllege,
                   Ahmedabad.

Sub: Crusade against sexual harassment at work place through law : conceptual and empirical issues.





 It was excellent speech given by mayuriben pandya. She has effective speech power. I am quite influenced by her speech. She takled about the sexual harassment of women. She started with the basic question that ' who we are?' 'what is our identity?'. In patriarchal society women always known by his father or husband's name. Mother never involved in major decision.

   There was a strong element of feminism in her voice. She gave one beatiful example of 'Hillary clinton' that once she visited our India. At that time one 14 years old girl gave her letter and in that letter it was written that,


“ Every woman in this world know only one language that is the language of silence.”

   But at particular level we have to break our silence and we have to come forward to fight against injustice.she also talk about the 'ICC' committe. Every institute must have ICC committe. And in this committe women can complain at work place. Even she can demand for the transfer of particular fellow. At present there is higher ratio of sexual harassment. But problem is we always avoid this kind of problems. Sometimes society itself may become problematic. We can not change the mindset of society. There are rules and regulation in our constitution. But we have to aware about it. She puts emphasis on the fact that as a woman we can not misuse the rights given to us.


Session: 2


1) speaker: Dr. Krishanpal Malik,
                   As. Professor, institute of law Nirma university,
                   Ahmedabad.


Sub: Domestic violence in backdrop of law.


    The protection of women from domestic violence Act came into existence in 2005. he talked about the Artical in our constitution regarding domestic violence. It can be in any form such as physical, verbal, sexual, emotional, economical. For the protection woman can take help of the law.

1) Police station


2) Protection officer


3) Service provider


4) magistrate


  If she demand then she can appoint lady judge. I came to know one shocking fact that there is higher ratio of domestic violence in our Gujarat.



2) Speaker: Dr. Nidhi Iyer

                   Gynecologist, Bhavnagar.


Sub: Reproductive and maternal health.











 She started her lecture with the definition and importance of the session. in our India we find unawareness regarding maternal health and reproductive. every day 830 women die due to pregnancy. and African women contains 33% more risk in pregnancy. in our India 73% children are born in hospital, rest of the children born in unhygienic condition. she also informed that 6 million girls conceive pregnancy while teenage. education and awareness is required if we want to make our India 'Healthy India'.



overall it was fantastic experience to attend this training prgramme. and it was worth to attend by every girl.



Tuesday, January 3, 2017

Culture and Consciousness in Joyce's "Ulysses"

In Episode 9 of James Joyce’s Ulysses, ‘Scylla and Charybdis’, a brief discussion takes place about Goethe’s novel Wilhelm Meister’s Apprenticeship. The work is introduced by the librarian, who describes the novel’s protagonist as ‘A hesitating soul taking arms against a sea of troubles, torn by conflicting doubts, as one sees in real life… The beautiful ineffectual dreamer who comes to grief against hard facts.’ As Cheryl Herr points out, the librarian’s comments are full of allusion, blending phrases from Wilhelm Meister’s Apprenticeship, Hamlet, Twelfth Night, Julius Caesar, and Matthew Arnold’s Essays in Criticism. This rich allusiveness, argues Herr, demonstrates Joyce’s suggestion that ‘texts make our reality’ and that literature and culture comprise a significant part of our consciousness. Through his constant references to the great works of the past and the famous thinkers of antiquity, Joyce not only pays homage to (and on occasion mocks) the figures of literary tradition, he also includes in his novel ‘all of the life that the tradition of Western fiction has created.’ What Herr is suggesting here is that many of the characters in Ulysses are influenced or perhaps even determined by their surroundings and by what they have read. The novel, then, is in dialogue with Francis Galton’s discussion of nature versus nurture, and Joyce seems to be suggesting that ‘thinking, the streaming of consciousness, the content of interior monologue, the very shape of the self are woven from the materials of one’s culture.’

A good starting point for this theory is Episode 13 of the novel, ‘Nausicaa’. The episode depicts Cissy Caffrey, Edy Boardman, and Gerty MacDowell on Sandymount Strand and is narrated first from Gerty’s perspective and later from Bloom’s. Through free indirect discourse, Joyce illustrates how Gerty’s thoughts are driven by her reading of kitsch sentimental fiction and by the stereotypical conventions of romantic love. As Hugh Kenner points out, the episode is dominated by the style of ‘that book The Lamplighter by Miss Cummins’ and other similar works. Hence, Gerty is said to feel an ‘aching void in her heart’ because her ‘daydream of a marriage’ has been unfulfilled. With the description of Bloom, the use of romantic clichés becomes proliferous. When Tommy kicks the ball too close to the water, it is Bloom who runs ‘gallantly’ to save it – this, Gerty thinks, is ‘that of which she had so often dreamed’, her ‘manly man… tall with broad shoulders’. She even thinks that Bloom might be her ‘dreamhusband’, and here the romantic illusion becomes most obvious. The reader cannot help thinking that Gerty is simply deceiving herself into believing that this cuckolded man, who she has never met before, would be her ideal partner. The novelistic influence is clear, not least in the fact that all indelicacies are removed from the narrative – there are no explicit references to either Bloom’s masturbation or Gerty’s lame foot. Gerty even wonders whether Bloom lives with a madwoman or in ‘some tragedy like the nobleman with the foreign name from the land of song…’ It is true that he is a foreign man, and it is likewise true that he is aggrieved, not only because of Paddy Dignam’s death but also because of Molly’s adultery. But Gerty is forcing these romantic tropes onto her ignorance of Bloom: she knows nothing about him, and yet imagines that he might be the hero of her own romantic tale. Kenner is right when he says that Gerty’s literature-influenced consciousness ‘creates a new Bloom’, if only for a brief moment.

Gerty, then, is a clear and direct example of how culture influences our thinking and our perspective on the world. A more complex and nuanced example is that of Stephen Dedalus, whose thoughts are certainly influenced by his reading, though these influences flux and change as he matures. When Stephen leaves Dublin at the end of A Portrait of the Artist as a Young Man he is determined to escape the fetters and restrictions of life in Dublin, dominated as it was by family difficulties, religion and politics. But though Stephen leaves Ireland for Paris, he never really escapes the cultural influences of his upbringing. He is right when he tells Davin that ‘This race and this country and this life produced me’. This idea of nurture is clearly something that Joyce believes strongly: in his essay on Oscar Wilde, he argued that the playwright was not a ‘monster of perversion’ but a product of the cultural institutions surrounding him. And this is clear in Stephen too. In his essay “Stephen Hero and A Portrait of the Artist as a Young Man: transforming the nightmare of history”, John Paul Riquelme argues that Stephen’s prose style in A Portrait draws strongly on the contemplative aestheticism of Walter Pater. He points to the scene in Chapter IV of the novel when Stephen sits with the dean as he tries to light a fire, a process he compares to art, the creation of beauty. This recalls the ‘Conclusion’ of Pater’s The Renaissance, when Pater discusses art’s capacity to create impression with an intensity like fire: ‘To burn always with this hard, gem-like flame, to maintain this ecstasy, is success in life.’ Riquelme argues that Stephen’s rhetoric of beauty and his description of the dean (‘a levite of the Lord… tending the fire upon the altar… bearing tidings secretly… waiting upon worldlings… striking swiftly when bidden…’) evoke Pater’s meditative rhythms and stylistic use of frequent present participles. As Riquelme says, ‘The Irish student has internalized the techniques of an English writer.’

So when Stephen talks in Chapter IV about ‘a lucid supple periodic prose’ and a diction of ‘ecstasy’ and ‘trembling’, he is surely recalling the elegance of Pater’s work which dominated prose style in the late nineteenth century. But it’s not just Pater that influences him. He is also perpetually alluding to the ideas of Plato, Aristotle, and Aquinas, most obvious when he describes his aesthetic theory to Lynch, during which he quotes Aristotle, Aquinas, Shelley, and others. But this is arguably inevitable in an intellectual student of literature: of course he should refer to the great thinkers of the past in the development of his own theories. It is in the third episode of Ulysses, though, that this issue of independent thought comes to a head. Almost every one of his thoughts contains some sort of allusion or reference to other thinkers, demonstrating that it is not just speech that is influenced by culture, but the very intricacies of the mind, the conscious self. This makes his suggestion to the dean that there is ‘no such thing as free thinking’ all the more poignant. In this proto stream of consciousness, Joyce weaves into Stephen’s thoughts various quotations from other texts. For example, Stephen would like to read the ‘signatures of all things’, a phrase that recalls Dun Scotus’ theory of ‘haeccitas’, the idea that every entity has a ‘thisness’ to it. The phrase also recalls Plato’s theory of forms, particularly since Stephen later refers to his soul as the ‘form of forms’ that walks alongside him. Even Stephen’s evocation of the sea’s sounds recalls the philosophy of the ancients – as Kenner argues, Stephen’s onomatopoeia ‘carries to the limit the ancient fantasy of the direct impress of the real on the psyche’. By mimicking the sounds of the waves, Kenner argues, Stephen is attempting to express the Platonic ‘principle of vitality that must infuse itself into the mere materiality of the sense impression…’ Again, we can see how his thought has been influenced by great thinkers of the past.

Aristotle’s sway on Stephen’s consciousness is likewise clear. In both ‘Nestor’ and ‘Proteus’, Stephen is concerned with the idea that he could have been ‘impossibilised’, echoing Aristotle’s doctrine of possibility. In ‘Nestor’, he questions whether unactualized possibilities were ever really possible, ‘seeing that they never were’, or whether that was ‘only possible which came to pass’. Luckily for him, he concludes, his mother ‘saved him from being trampled underfoot’ by giving birth to him – the possibility of Stephen was actualized in his birth. But this fact does not reduce his anxiety that he might never have been born, and this anxiety manifests itself in the opening of ‘Proteus’. He questions whether he is what Aristotle called a contingent being or a necessary being – closing his eyes in an attempt to eradicate himself from the earth, he realises that the world around him is ‘There all the time without you: and ever shall be…’ This realisation of his own contingency coincides with his sighting of a midwife in whose bag he concludes there must be a ‘misbirth’. This demonstrates not only Stephen’s anxiety at the apparent insignificance of his own life, but also shows how the contemplations of Aristotle have infiltrated his own thoughts – whether Stephen is aware of this we shall never know. Likewise, Bishop Berkeley’s philosophical idealism is clear in Stephen’s suggestion that the darkness of his words may be in truth a darkness in the souls of his readers, a central tenet of Berkeley’s theories, which locates the sense-qualities of things in the human mind. References to Shakespeare (‘Full fathom five thy father lies’), Yeats (‘And no more turn aside and brood’), and Milton (‘Sunk though he be beneath the watery floor’) are also rife. This shows how Stephen’s stream of consciousness is, to some extent, a conglomeration of all he has read and come across in his cultural and literary education. And this influence really is ‘ineluctable’, hence the quatrain he writes on the back of Deasy’s letter explicitly reproduces lines from Douglas Hyde’s Love Songs in Connacht with a few words changed. As Hugh Kenner points out, ‘Whatever he can say seems derived from what someone has said before’, one reason why the first word of the episode is ‘ineluctable’.


So it’s clear that, to some extent, Joyce’s Ulysses validates Marx’s claim that ‘The tradition of all great generations weighs like a nightmare on the brains of the living.’ Joyce himself plainly feels what Eliot calls the presence of the past so that ‘Oxen of the Sun’ is almost like an encyclopaedic timeline of literary styles. And though there are characters who are more affected than others by this cultural and environmental influence on consciousness, all are implicated to some extent. Even Molly Bloom, whose thought processes are often seen as the most natural, personal and authentic, seems to have been influenced to some extent by her surroundings. Elaine Unkeless in her essay ‘The Conventional Molly Bloom’ argues that Joyce’s portrait mostly restricts Molly to ‘preconceived ideas of the way a woman thinks and behaves’ and thus Herr proposes that ‘Molly’s interior monologue is not unshaped thought but idea and self-image structured by society.’ She is, perhaps, the product of Bloom’s misogynistic stereotyping of all women as sluttish and wanting to steal ‘a man from another woman’. The thought processes of Molly’s monologue, particularly the raunchier parts, might also have been influenced by what she reads: The Sweets of Sin plot directly reflects Molly’s cuckolding of her husband. We might then ask what exactly Joyce was attempting to suggest. Was he implying that there is no real ‘self’, that we are simply the product of our environments, a hodgepodge accumulation of the words of others? To some extent, yes, but not entirely. Though consciousness is influenced by culture in the novel, that does not rule out completely the idea of selfhood. Indeed, there are moments of individuality in the thoughts of every character, particularly in those moments of intense emotional and sexual feeling. So, although our minds are influenced by our surroundings and by ‘nurture’, the novel still hints at what Herr calls the ‘culturally unconscious’, those lucid moments of individualism throughout Ulysses. This is a sort of ‘soft determinism’ of thought, reconciling cultural influence with the idea of individual personality and quasi-independent consciousness. Though texts of the past may make up some of our conscious reality, they are not the be all and end all of our so-called ‘selves’.