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Sadly -- however, Juana's comet soon loses its glow -- a victim of envious others and timely circumstance, she is forced to spend her short life struggling with/against the temptations of: the tender touch of an hermana's hand, the (al)lure of a soulful "cell-mate's" lips, and the unforgettable "chiaroscuro of an unspeakable love."
It has taken Gaspar de Alba's courage, creativity, imagination and interpretation to "kick the habit" off this "patron saint of rebellious women" and offer her well-rewarded readers a fresh, new look at a mujer who poured passion onto her written pages, using a quill that drew both ink/blood and inspiration from a heart's well of loneliness and love!
Juana's "re-creator" (Gaspar de Alba) gives us with her: calla lilies, comets, a meaningful medal and a long lost letter of professed and requited love -- significant symbols of very beautiful sentiments -- in juxtaposition to a hauntingly powerful and disturbing storybook tale of a young Juana's innocence/childhood lost.
I cannot find the words to sing the author's praises loudly enough! After my third reading of these pages, the passages still move me! --- perhaps that, in itself, says it all.
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Some times we alternate, I read in spanish he reads in english.
So if your looking for a billingual book for your children look no further
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OK, now for the content. Women, we will certainly identify with this book more than our male counterparts. Not because this is a "woman's book" which it is not. I always thought that was an ignorant term to begin with, but because most of the characters (both antagonist and protagonist) are female. This book deals with very strong themes of erotic love, evil, loss of innocence, and religious hypocrisy. All of that may sound 'juicy' but Arredondo has a way with words. Her writing is halfway between poetic prose and contains an eloquency beyond anything I have ever read in my short, yet hopefully long and fufilling life. Worth every penny.
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Francisco de Quevedo (1580-1645) is described as a 'monstruo de la naturaleza' [monster of nature] because of his prodigious outpouring of writing. 'Like Swift, Dostoyevski, and Kafka, he is one of the most tormented spirits and visionaries of world literature ['El Buscón' (The Swindler), 1626, is his masterpiece] and also one of the funniest writers ever to pick up a sharp, merciless pen.' Though Quevedo's sonnets are at times scatological and darkly satirical, they are also humorous and hopeful.
Sor Juana Inés de la Cruz (1648/51-1695) was a Mexican discalced Carmelite nun who is considered by some religious scholars to be the first female theologian of the Americas. Although I was familiar with her love poems and her articulate defense of a woman's right to write in 'Response to Sor Filotea,' I had not read her sonnets in translation before. As he does with all six sonneteers, Barnstone faithfully maintains Sor Juana's rhyming, meter, and cadence in his translations of her sonnets. His analysis encompasses her writing and her life, including some critique of Octavio Paz's definitive biography, 'Sor Juana, or The Traps of Faith.'
Antonio Machada (1875-1939) recalls the landscape of his native Sevilla in his sonnets. In, 'El amor y la sierra' (Love and the Sierra), he writes, 'Calabaga por agria serranía / una tarde, entre roca cenicienta. (He was galloping over harsh sierra ground, / one afternoon, amid the ashen rock).' Barnstone calls Machado 'the Wang Wei of Spain' because 'he uses the condition of external nature to express his passion.' As Petrarch had his Laura, Machado had his Guiomar (Pilar de Valderrama). In 'Dream Below the Sun,' he writes, 'Your poet / thinks of you. Distance / is of lemon and violet, / the fields still green. / Come with me, Guiomar. / The sierra will absorb us. / The day is wearing out / from oak to oak.'
Federico García Lorca (1898-1936) was a Spanish poet and playwright who was affected by Luis de Góngorra and gongorismo. His 'Gypsy Ballads' was 'the most popular book of poetry in the Spanish language in his time.' Barnstone states that 'his closest attachment, his passion, was the painter Salvador Dalí,' with whom he carried on a six year love affair. Luis Buñuel castigated him for his Andalusianism; indeed, Lorca felt that Buñuel's satiric and surrealist film 'Un chien andalu' mocked him. After traveling to New York and Havana, Lorca became 'the playwright of Spain' with his brilliant 'Bodas de Sangre' (Blood Wedding). His 'Sonnets of Dark Love,' unpublished during his lifetime, were probably written to Rafael Rodríguez Rapún, an engineering student. Barnstone believes that 'dark love' is an allusion to San Juan de la Cruz's 'dark night of the soul.'
Jorge Luis Borges (1899-1986) of Argentina considered himself a poet, though he was a master at prose. According to Barnstone, because of the blindness that afflicted Borges in midlife, 'he could compose and polish a sonnet while waiting for a bus or walking down the street' and then later dictate it from memory. 'Borges's speech authenticated his writing, his writing authenticated his speech. To have heard him was to read him. To have read him was to have heard him.' In 'Un ciego' (A Blindman), he says, 'No sé cuál es la cara que me mira / Cuando miro la cara del espejo; / No sé qué anciano acecha en su reflejo / Con silenciosa y ya cansada ira. (I do not know what face looks back at me / When I look at the mirrored face, nor know / What aged man conspires in the glow / Of the glass, silent and with tired fury.)'
Miguel Hernández (1910-1942), a poor goatherd and pastor from the province of Alicante in Spain, wrote his best poetry while imprisoned during the Spanish Civil War. 'In the prisons, Hernández became,' in Barnstone's opinion, 'the consummate poet of light, darkness, soul, time, and death.' One of his poems, 'Llegó con tres heridas' (He came with three wounds), is a popular song, recorded by Joan Baez on her 'Gracias a La Vida' album.
'Six Masters of the Spanish Sonnet' is recommended to all who love this poetic form and want to know more about the lives of these remarkable poets. A good index and list of references are included for further study.
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As she grew older, fame of her learning spread, and she moved to Mexico City, where she became a favorite at the court of the Viceroy and Vicereine - the attention she received there fanned the flames both of her intellect and her emotions. She joined a religious order and took her vows believing that it was the only way to further her in her quest of knowledge, and in her pursuit of literary expression. She didn't count on the incredibly, rabid opposition that she met - not only from the Church hierarchy, but from within her order, from other nuns who were jealous of the attention she received, and terrified of her intelligence. She was a threat to too many people who held power. Change frightens people - especially those who see it as a threat to their own position and influence. There's an old saying that 'absolute power corrupts absolutely'. I think in the case of Sor Juana's persecution by the Church, one could observe that 'absolute power breeds absolute paranoia'. If she had not, finally, succumbed - at least in part - to the will of the Inquisition, she would no doubt have been martyred. Some might say - and it's a valid observation - that, without her books, her writing materials, and her scientific and musical instruments, without any contact with the outside world, she died a martyr without being subjected to the gibbet or other tortures. The intellectual torture of repressed expression, imposed on one who had so much to express, was a death sentence in itself.
Sor Juana's sexuality has been discussed in many forums - it is, after all, a valid and vital part of anyone's personality and life. The film concerning her life - I, THE WORST OF ALL - is based on SOR JUANA, or THE TRAPS OF FAITH, by notable Mexican poet and author Octavio Paz (he being another treasure of Latin American literature), and approaches the subject of her sexuality very obliquely (I'm amazed that the film bears an 'R' rating). SOR JUANA'S SECOND DREAM, on the other hand, tackles the subject head-on, in a very open - but tasteful - manner. The author discusses her viewpoint briefly in her afterward, with a couple of references to Paz and others - she sees their attitudes as 'homophobic', that they distort truth of Sor Juana's life and work by turning a blind eye to her sensuality. She makes it very clear that she respects Paz and his work - but that she disagrees with his assessment of Sor Juana, as well as that of some other scholars.
What emerges from the author's viewpoint is a very readable, engrossing work. The sections of the novel that deal with Sor Juana's sexual orientation - her relationships with other women, her views of men in general, and the lifelong, ongoing struggles within herself - make this a very LIVING work, bringing to life the subject in a very human way. Given the prejudice that still exists in matters of sexual orientation, one can only imagine how much this was magnified in 17th century Mexico. Sor Juana's story is a testament to her achievements in literature and science, as well as to her own courage - courage in facing not only her accusers and enemies, but in her own psychological and emotional self-examinations. She was an amazing woman - an amazing human being, an amazing scholar - and she would be thus in any day.
The book is a long one - at over 400 pages - and goes a long way in bringing to life the everyday routine of the convent, as well as the atmosphere and intrigues in the court and Church. The characterizations are well drawn and patiently, carefully created - none of them come across as flat or stereotyped, which is a great relief in a novel of this length and scope. I found it to be both entertaining and enlightening - and I would recommend it to anyone interested in a story of a heroic, intelligent woman - or, for that matter, anyone in search of a good read.