Childhood Memory: When I Got My First Bicycle

In this post, I recount my memory of my first bike using a prose style of poem-writing.

My Schwinn was bright green, with a streak of black across its aluminum frame; it had five speeds that I could control from the handlebars, and an orange reflector on the back, a pedal-operated light on the handrest that would glow with fierce intensity through the night.

"Bike Agrowing"

PDF Copy for Printing

Plato’s Allegory of the Cave and Ralph Ellison’s Invisible Man

In this post, I write a comparison essay outlining differences in "cave allegory" imagery in Plato's Republic and Ralph Ellison's Invisible Man.

Two Books in Conversation

In an ancient conversation two-thousand five hundred years ago between friends, now called The Republic, recorded by the Greek philosopher Plato, Socrates discusses the problem of whether human beings are capable of educating true lovers of wisdom and the possibility of living within a just society. In the course of the dialogue, there is a section in the seventh part, after a discussion on the degrees of knowledge, when Socrates and his friend Glaucon speak analogously of life is like a cave, a dark shadow of the real world. Socrates imagines the cave as “an underground cave-like dwelling place” (514 A).

“The Allegory of the Cave”

As Socrates discusses the cave-dwelling to his friend, He conceives of people living in a cave, with their “legs and necks fettered from childhood,” so that they remain in the same spot, able to look forward only, and prevented by the fetters from turning their heads” (514 B). They do not realize that behind them is a fire. Between them and the fire are fake animals and statues, reproductions in stone or wood carried by men that are cast in shadow form on the wall by the fire “like a screen at a puppet show in front of the performers who show their puppets above it” (514 B). They imagine one prisoner being freed from this cave-like existence and finding light in the real world. When the one prisoner adjusts to the light in “the real world” and sees that it is beautiful he retreats back into the cave to free his friends, to enlighten them. But they rebel against him, comfortable in their lethargy and the convenient darkness, so they kill him. This story is popularly known as “Plato’s Cave” or the “Allegory of the Cave.” It has become a hallmark image of Western Philosophy and the ineluctable pursuit for the quest for truth.

Invisible Man

In 1952, a story was written about an unnamed, young, naive black man. The imagery of shadow and invisibility, imprisonment and freedom also mark this story as it did the ancient Greek allegory. After receiving a prize for a speech he gave to his high school somewhere in the South, the unnamed protagonist and a group of black students are invited to an underground meeting with the prominent white men of the town. After witnessing a shameful striptease by a young white girl with a tattoo of the American flag on her belly, the black boys are crowded into an open rink and forced to box in a battle royal. Afterward, the white men beckon the story’s protagonist to the crowded, bloody center to deliver his prize speech. When he proceeds to mention “social equality,” a forbidden phrase, the tension in the room is tightened, as if they would kill him if he advanced any further notion of racial equality. Thus the story of the Invisible Man begins. He goes to college up North. He joins a group of communist sympathizers called the Brotherhood. He is duped and used by both. After he has been jerked by the educational and political systems -- systems in general -- he retreats into the cave, for enlightenment. He finds shelter in a basement of an all-white apartment building in New York City, his cave. He goes into the cave, as he says, “The point now is that I found a home -- or a home in the ground, as you will” (5).

It is a cave of light, for he has strung the walls and floor with bright filament light bulbs. It is an act of passive aggression, though. It is his punch in the face to the outside, hegemonic white order. The protagonist imagines the above landlords wondering how so much electricity is being expended. And while the light is being sucked from Monopolated Power and Light, our hero listens to Louis Armstrong and rhapsodies into a metaphysical reverie to match the best of philosophical discourses.

Thinking Both Stories Together

Both stories, while obviously different, are parallel stories that think together issues of justice, education and as well gesture toward some answer to the question of what is truth and justice. It is not presumed that either story somehow miraculously interprets the other in some kind of fantastical hermeneutical wonderworld. But rather, the reason to think “Plato’s Cave” with Invisible Man is to ponder a bit about the central question(s) each text poses. So, what I will attempt to do in this paper is to discuss parallels of thought and imagery in both texts and the ways they both play and collide and converge images with going down into a “cave” and coming back into the “light.” In this way, hopefully, the exploration will provide a lens to discover plenteous fruits in both stories. We will look at the battle royal scene in Chapter One (which can be seen as an entire piece in of itself, separate from the novel, especially since it is highly anthologized and taught as a “short story” and also we will look at the sections in the novel that describe the narrator beneath a high tower residential apartment building in New York City.

Vintage Staten Island Ferry

Subscribe to stones of erasmus by Email

New York City Backpacking Collage

Subscribe to stones of erasmus by Email

The 215th Street IRT Elevated Subway Station in New York City

An Excerpt from my book of essays Things I Probably Shouldn't Have Said (And Other Faux Pas): 

Exploring the stations along the IRT Broadway line in the Northern tip of Manhattan and the Bronx, Greig Roselli's mind wanders.

Entrance to the 215th Street Elevated IRT Station in New York

     The Harlem River swallows five Manhattan city blocks. The streets are numbered up to 220th on the mainland of Manhattan, but in Marble Hill, across the Broadway Bridge, the numbers begin at 225th street, as if the river itself is a five block wide gape. I like to think of it that way, anyway; on a map, the river looks like a bluish slab of concrete anyway; or maybe there was a 222nd street in Manhattan - if there was, I wonder what it was like? Did they have bodegas and subway stations? As for 221st, 223rd, and 224th, they are gone too - kinda repositioned into some region of the Bronx or even Queens, but here in Inwood, peering over the expanse, the blocks have vanished. Maybe the civic designers marked the streets this way to note the transient nature of the island's geography. Streets that are marked now may not exist in the future, the shift of the river, or global warming climate changes, change the nature of the landscape. New York City will not be the same geographically in 2100, as it is today. Lower Manhattan, according to an exhibit, Rising Currents, currently on display at MoMA this summer, will be akin to Venice, sans the gondolas.
    My mind is on permanence and transience, as I wander the northern part of Inwood.
    The local 1 train veers off of Broadway and follows 10th avenue in Inwood.
    The els are menacingly loud. New Yorkers travel these rumbling god-trains; their appearance is a swift apparition of noise and wind. A South Ferry Bound train rumbles above of me as I walk along the tenth avenue to get a clandestine peek at the Transit Authority train yards that lie to the East of Inwood. Condominium towers lie in the Distant Bronx. From here, you can see how thin the northern tip of Manhattan island really is.

Subway Train Yard in Manhattan

  A buxom blonde woman guards the train yard gate. She catches me snapping pictures. I am surprised how politely she asks me to stop. "Sir, you can't take pictures of the trains. It's illegal." I am - for a moment - afraid a more buxom employee will appear from behind the grill and confiscate my camera, so I tuck it neatly into my pants pocket and walk on, disappointed that I cannot continue to peer into the sinuous rills of the train yard. Sometimes when I am among the tracks of mass transit, I become giddy. I am not the only one. Just last night, I was riding the Pelham Bay local towards my Queens-bound transfer on the R train. A man and his son were sitting near me and I was amused by the son, who was obviously visiting New York, because in the midst of their conversation he cries, "I love the subway." He got up from his seat and started to almost skip down the train aisle, but his father grabbed him and told him to sit down. He was greatly amused by the mechanics of the journey, repeating the words of the conductor to his father, and lovingly looking out the window into the subterranean blackness of the underground.
    The train system is infinitely fascinating (which is why I write about it). I am interested in the intersection of people and movement. The way the system moves people around; how we move around in the system; how we interact and how we are engaged. Some of us are docile travelers, hardly noticing the whir that surrounds us, but others are like the boy on the Pelham Bay local, gesticulating with the gesture of energy along with the movement of the train. He understood the mystery of the system, how it is like a cipher, something mysterious, yet so full in the midst of millions of people. The subway city as a cipher is akin to the ancient image of the labyrinth, with its routes and tunnels overlapping and turning, but never getting anywhere, only presenting choice decisions along the way.

Would you like to read more? Fetch Greig Roselli's book of essays, Things I Shouldn't Have Said (And Other Faux Pas) for more good writing, dammit.  

Image Source: © 2010 Greig Roselli

PDF Copy for Printing

Subscribe to the RSS Feed of Stones of Erasmus

Marble Hill - 225 Street Station

Previous

The Marble Hill Station is in Manhattan even though it is not geographically attached to Manhattan island, even though at one time it was. The path of the river changed. The Harlem river used to be further north, and like a slinking undertow, it descended further south where it rests now; I can see the river below me and feel its strength (although technically it is not really a river at all, but that's another story).

The streets here swirl around an invisible center like a Medieval town circles the church in the main square. The streets here, except Broadway (of course), avoid breaking through to the Bronx. The streets are circular, going back and forth into each other like a snake eating its tail. Buildings are placed in concentric circles. The Harlem River serves as a reminder that one is standing at the furthest northern terminus of Manhattan - and by virtue of this gerrymandered divide, the denizens here are Manhattanites.

From Van Cortlandt Park to here, chalet after chalet, the el seems to repeat itself, never getting anywhere, itself its own circle. Here in Marble Hill, the geography seems to beckon to Manhattan. Things are more compacted. The bodegas scrunch up against the bridge entrance as if to yearn for any stragglers who may have forgotten a sub or cola somewhere along the way. The Harlem swirl is close enough to smell. The heat is intense today. I'm craving a cherry limeade from Sonic. I settle for a cool beverage at Guzman Food Center, served in a brown paper bag with a straw. Several kids race across Broadway to the cool interior of the Target across the street. The air smells tepid. A transit employee stands near the 225th street northeast entrance; perhaps he is a station manager. He looks calm and collected. The rhythm of the train a quotidian sense of order.

I am excited to walk across the Broadway Bridge into Inwood. Bridges loom ominous for me. It is said a bridge is a symbol of transition. I'm fearful if a bridge should collapse, I have somehow missed out on a unique opportunity. A bridge that is collapsing as I'm walking away? What does that mean? I am in the process of decoding a dream as if I have been here before; this bridge reminds me eerily of the bridge over the Industrial Canal in New Orleans on Claiborne Avenue, which is also a vertical lift bridge.

I decide to walk across the bridge to get the sense of vertigo I feel from standing close to the railing edge. The ships traverse the canal below pregnant with their wares. An elderly white couple walk ahead of me, in deep conversation. Bicyclists, as is the norm here in NYC, careen past. They always seem to be in much more of a hurry than I ever am. I prefer to walk. Peering down from the navy blue ironworks, I see Marble Hill Metro North Station. The Metro North system takes off in long sinuous strides to where the subways cannot go: to Riverdale, and the far reaches of the Connecticut burbs. The Harlem River seems contagious, brewing with rocks and tumult. I wonder aloud, talking as if I am attached to a Bluetooth headset, but am not, to how Marble Hill became a satellite neighborhood to Manhattan.


The monotony of the elevated trains is intense. I try to conjure up in my mind how Manhattan may have been like with the old els that traversed the avenues in the last half of the twentieth century. This city erases its memory effortlessly. But, here, in the rocky regions of Manhattan, the past somehow lingers more. Maybe it is the els. Or maybe it is the hint of geography. The Second Avenue El is long gone and hardly a vestige of it still exists, but the els here will probably remain for a long time; a super-city rather than a supra-city like the rest of the MTA system. It feels like Purgatory a bit. The circling madness of Marble Hills itself makes me a little nuts; I chuckle as if I am Dante escorted by Virgil, escaping the hell of the underground to find respite in Manhattan's only vestibule of souls. The el terminates at Fort George, though, and we are back in the bath of hell again. I like to think it is more like what Michael W. Brooks said about the subway system, neither hell or heaven exclusively, but both "sordid and transcendent" (207).

Next

Would you like to read more? Fetch Greig Roselli's book of essays, Things I Shouldn't Have Said (And Other Faux Pas) for more good writing, dammit.

Luis Buñuel on Film and the Subconscious

To commemorate Luis Buñuel's death in 1983, here is an evocative piece he wrote about film and the subconscious:

In the hands of a free spirit the film is a magnificent and dangerous weapon. It is the superlative medium through which to express the world of thought, feeling, and instinct. The creative handling of film images is such that, among all means of human expression, its way of functioning is most reminiscent of the work of the mind during sleep. A film is like an involuntary imitation of a dream. Brunius points out how the darkness that slowly settles over a movie theater is equivalent to the act of closing the eyes. Then, on the screen, as within the human being, the nocturnal voyage into the unconscious begins. The device of fading allows images to appear and disappear as in a dream; time and space become more flexible, shrinking and expanding at will; chronological order and the relative values of time duration no longer correspond to reality; cyclical action can last a few minutes or several centuries; shifts from slow motion to accelerated motion heighten the impact of each.

The  cinema seems to have been invented to express the life of the subconscious, the roots of which penetrate poetry so deeply.

From Elements of Film by Lee R. Bobker, HBJ 1974. 

Subscribe to stones of erasmus by Email