Identity: Poem Collection

Characters drawn in the poem by Gwendolin Brooks' s "We Real Cool" (1966) hug their collective identities with the Bluff. This poem summarizes the attitudes, beliefs and fears of swimmers in young urban decor. These are all part of the collective "we", and the words arranged in three sentences are only 20 words. According to their own statements, young people spend time on less flimsier activities than trying to improve themselves. In the devastating last sentence of this poem, the reason is obvious: "We will die / will soon." Since young people are not looking at their future, there is no reason to prepare for such a future.

The poems of this collection relate the concept of identity and naming to the physical world and natural phenomena. In the poem that "the most opaque sand is made for the most transparent glass", when the speaker talks about the identity with the mother and the way to tell him the tradition, her and the mother I think of Africans and blacks. Relationship The title of this poem represents a method of making glass that becomes transparent when opaque sand of the original state is converted to window glass. The importance of this transformation became the background of the speaker to talk that his mother refused to be recognized as a black man. His mother insisted to be identified as an Arab, and the speaker had already challenged his identity.

As a self-defined form, Arabic occupied a prominent position in the poem "Asuma" and reappeared throughout the collection. This poem reviews the work of the poet Saffia El Hilo exploring the role of Arabic as part of Sudanese diaspora in her identity. With reference to Elhillo's poem, this poem covers a wide range of the term asmar that captured the theme related to the speaker's family. The lecturer's mother and grandmother define themselves as Arabs, not Africans. They are trying to explain that Africans are at the lowest level of the social class and their own traditions are more closely related to the Arabic culture of North Africa. Speakers emphasized missing African-American words and eradicating their identity. When recycling the concepts of Asma, Dark, Black, and Africa, the speaker must walk in the space that their mother and grandmother are accustomed to avoid avoiding.