Meaningless Relationships in T.S. Eliot's 'The Waste Land'

Literature and poetry are a reflection of society. The words are reflected in numerous feelings that we can almost touch and can be deeply felt in its reach. Most poets expressed their perception and emotion through their writings. Unfortunately the art and poetry describes one of the worst things that human can do to one another. The legalized murder called "war." Hence, this type of self-reflection called "poetry" has help create new fundamental ideas and values towards our society. In this essay, I will discuss the issue of the "War Poetry" during the "Great War" along with comparing and contrasting two talented renowned poets; Wilfred Owen (1893-1918) and Siegfried Sassoon (1886-1967).

War is a scandalous topic where peoples’ views differ as to what war is. Some people see it as pure evil and wicked while others think that it is brave and noble of what soldiers do. Looking at poems which had been written by people affected by war help show the messages which are portrayed. The two sets of poems which show different views of war as well as some similarities are “the Charge of the Light Brigade” by Alfred Lord Tennyson, “To Lucasta, on Going to the Wars” by Richard Lovelace and “Dulce Et Decorum Est” by Wilfred Owen, “The Song of the Mud” by Mary Borden. Both these poets use linguistic devices to convince the reader of their view of what the war is. Tennyson and Lovelace show how war is worthy

Para-rhymes, in Owen’s poetry, generate a sense of incompleteness while creating a pessimistic, gloomy effect to give an impression of sombreness. Strong rhyming schemes are often interrupted unexpectedly with a para-rhyme to incorporate doubt to every aspect of this Great War. Who are the real villains and why are hundreds of thousands of lives being wasted in a war with no meaning? In ‘Anthem for Doomed Youth’, the consistent sonnet rhyming scheme is disturbed by a half rhyme, “guns … orisons”, to show how the soldiers all died alone with only the weapons that killed them by their side, and a visual rhyme, “all … pall” to indicate that the reality of war is entirely the opposite to what it seems - no glory, no joy and no heroism, but only death and destruction. Owen occasionally works with this technique in a reverse approach to create similar thought. For instance, the assonance, consonance and half rhyme based poem, ‘The Last Laugh’, contains an unforeseen full rhyme, “moaned … groaned”, to emphasise that nothing is ever fixed in war except the ghastly fact that the weapons are the true winners. Different forms of Para rhymes often work together with common schemes to ably bring out the main ideas of Owen’s poetry.

Weigl has dug deep into his recollection of the war to produce work that can be thought of as artistically beautiful. It’s his aim to find the means, despite everything he’s endured, to transcend misery in his poetry. This is done on purpose and allows Weigl to employ a style in his poetry that’s dependent on the sound of words, to express an image so openly that the verses depict a genuine emotion that doesn’t pose as an insult to readers. Underneath the rubble of his misfortune there is a level of integrity on display that readers can appreciate. Weigl likes to view the world objectively and so does his poetry in a very responsible and accountable manner.

The struggle of an individual in a class alienated society is emphasised by presenting two disparate classes: the bourgeois and the proletariat. The bourgeois are describes by the narrator as ‘titans and their gigantic wives’ who ‘drink barrels of champagne and bellow at each other wearing diamonds bigger than I feel’. The exaggeration used adds to the cynical tone to mock the elements of the bourgeois, but also suggests the hollowness of their wealth and how they possess greater than the narrator can grasp. The narrator in comparsion feels like a ‘cockroach’ shown in the description; they ‘just want to see you run around their money…they know they can’t threaten you with the tip, to them

T.S. Eliot’s The Waste Land explores modernism, specifically focusing on the troubling of binaries and the breakdown of the traditional. The boundaries between life and death, wet and dry, male and female, and more are called into question in Eliot’s conception of modernity and the waste land. The blurring of gender boundaries—significantly through Tiresias and the hooded figure scene in “What the Thunder Said”— in the poem lends itself to Eliot’s suggestion that traditional masculinity breaks down and decays in the waste land. Traditional masculinity is further challenged through Eliot’s criticism of hyper-masculinity and heterosexual relations in the modern era through allusions to the myth of Philomela and the “young man carbuncular” scene in “The Fire Sermon.” Along with this, Eliot stages scenes charged with homoeroticism to further challenge ideas of traditional masculinity. Homoerotic scenes such as the “hyacinth girl” scene in “The Burial of the Dead” and the Mr. Eugenides scene in “The Fire Sermon” suggest an intensity and enticement towards male-male relations, while also offering a different depiction of masculinity than is laid out in the heterosexual romance scenes. Through scenes depicting queer desire and homosexual behavior, Eliot suggests that masculinity in the modern era does not need to be marked by aggression and

Message of Hope in Eliot's The Waste Land, Gerontion, and The Love Song of J. Alfred Prufrock

Cooperation is the key to human survival, and over time humans have been known to group together to survive. This strategy has allowed humans to develop massive cities and countries of immense power. Without the natural instinct to cling to one another, humans would not be as advanced as they are today, and may not have even made it out of the caves. Many authors display our natural instinct to cooperate in their works, allowing the characters to become more real to the readers.

T.S. Eliot in the twentieth-century wrote what is today widely-regarded as one of the most important text of modernist poems, “The Waste Land.” This poem evaluates many aspects of ancient and contemporary culture and customs, and how the contemporary culture has degraded into a wasteland. In “The Waste Land,” Eliot conjures, through allusions to multiple religions and works of literature in five separate sections, a fragmented and seemingly disjointed poem. Eliot repeatedly alludes to western and eastern cultural foundation blocks to illustrate the cultural degradation prevalent in the modern era of England. One specific eastern example is brought up in the third section of the poem, which T.S. Eliot names “Fire Sermon,” an allusion to

T. S. Eliot’s “The Wasteland” depicts a definitive landscape of desolation, reflecting the damaged psyche of humanity after World War I. Relationships between men and women have been reduced to meaningless social rituals, in which sex has replaced love and physical interaction has replaced genuine emotional connection. Eliot’s “The Love Song of J. Alfred Prufrock” goes a step further in depicting these relationships: the speaker reveals a deep sexual frustration along with an awareness of morality, in which he is conscious of his inability to develop a connection with women yet cannot break free from his silence to ask “an overwhelming question” (line 10). “The Wasteland” and “The Love Song of J. Alfred Prufrock” together illustrate that

This reinforces Eliot's claim that, 'Genuine poetry can communicate before it is understood'. The theme's that run throughout 'The Wasteland', such as sterility, isolation and death, are applicable to both the landscapes and the characters. When drawn together, it is these themes that give the poem structure and strength, and the use of myth mingled with historic, anthropological, religious and metaphysical images reinforce its universal quality.

In this discussion of Eliot’s poem I will examine the content through the optic of eco-poetics. Eco- poetics is a literary theory which favours the rhizomatic over the arborescent approach to critical analysis. The characteristics of the rhizome will provide the overarching structure for this essay. Firstly rhizomes can map in any direction from any starting point. This will guide the study of significant motifs in ‘The Waste Land.’ Secondly they grow and spread, via experimentation within a context. This will be reflected in the study of the voice and the language with which the poem opens. Thirdly rhizomes grow and spread regardless of breakage. This will allow for an

The Waste Land, written by T.S. Eliot, is poem portraying the lack and/or the corruption of culture in England during the post WWI period. Eliot uses a form of symbolism, in which he uses small pieces from popular literary works, to deliver his message. He begins by saying that culture during the post WWI period is a “barren wasteland.” Eliot goes on to support this claim by saying that people in England are in a sort of shock from the violence of World War I. Eliot believes that the lack of culture open doors for immorality to grow among the populace.

“The Wasteland,” written by American-born British poet T.S. Eliot, is an epic poem that characterizes the Modernist movement. The poem captures the gloomy mindset of post-WWI society and profoundly guides the savage destruction of the Great War. “The Wasteland” was Eliot’s masterpiece and went on to become one of the most influential poems of the 20th century. It exemplifies many of his specific techniques and is well-known because of its inventive poetic form. In the poem, Eliot skillfully utilizes form, symbolism, and diction to depict the horrors of war’s aftermath, signify the death of Western culture, and convey the dreary worldwide view of the Modernist movement.

If René Descartes’ “Cogito Ergo Sum” embodies the essence of what it means to be a unified and rational Cartesian subject, then T.S. Eliot’s “heap of broken images” eagerly embraces its fragmented and alienated (post)modern counterpart. The message this phrase bears, resonates throughout the entire poem: from its title, “The Waste Land”, to its final mantra “Shantih shantih shantih”.