酷我-北美枫

[anna]

In Flanders Fields
by John McCrae, May 1915

In Flanders fields the poppies blow
Between the crosses, row on row,
That mark our place; and in the sky
The larks, still bravely singing, fly
Scarce heard amid the guns below.

We are the Dead. Short days ago
We lived, felt dawn, saw sunset glow,
Loved and were loved, and now we lie
In Flanders fields.

Take up our quarrel with the foe:
To you from failing hands we throw
The torch; be yours to hold it high.
If ye break faith with us who die
We shall not sleep,
though poppies grow
In Flanders fields.




http://www.thestar.com/fpLarge/video/274932

http://www.inflandersfields.be/#
_________________
---------------------

Anna Yin

《爱的灯塔-星子安娜双语诗选》
<Nightlights> <Seven Nights with the Chinese Zodiac> ...

http://annapoetry.com

[[星子安娜]]

In Flanders Fields
by John McCrae, May 1915

In Flanders fields the poppies blow
Between the crosses, row on row,
That mark our place; and in the sky
The larks, still bravely singing, fly
Scarce heard amid the guns below.

We are the Dead. Short days ago
We lived, felt dawn, saw sunset glow,
Loved and were loved, and now we lie
In Flanders fields.

Take up our quarrel with the foe:
To you from failing hands we throw
The torch; be yours to hold it high.
If ye break faith with us who die
We shall not sleep,
though poppies grow
In Flanders fields.




http://www.thestar.com/fpLarge/video/274932

http://www.inflandersfields.be/#
_________________
---------------------

Anna Yin

《爱的灯塔-星子安娜双语诗选》
<Nightlights> <Seven Nights with the Chinese Zodiac> ...

http://annapoetry.com

[ericcoliu]

In Flanders Fields is unarguably the most famous Canadian war poem, a poem read primarily as a pro-war poem during the Great War and later often read as an anti-war poem. If read in the context of the Canadian jingoistic patriotic attitude toward the Great War, McCrae’s poem was specifically written with a firm goal in mind: to mobilize public support for the war effect. From the first two stanzas we get an vague impression that the poem describes the insurmountable sacrifice the Canadian soldiers have made and thus let its readers to re-think what kind of price we as a country are going to pay in fighting with our enemies; however, as we proceed to the third stanza,we then find that the mood expressed in precious stanzas has changed: to condone such sacrifice.

Take up our quarrel with the foe:
To you from failing hands we throw
The torch; be yours to hold it high.
If ye break faith with us who die
We shall not sleep,

The passage above has become an evocative statement about the “worthwhile service” and “sacrifice for a higher principle,” a passage used with great success to generate investment in the Canadian Victory Bond campaign and in the fostering of patriotism and loyalty to Canada without a critical thought about the most important questions:

Why we fight against one another? For whose interests?

Unlike his Canadian contemporary, British poet and soldier Wilfred Edward Salter Owen, regarded by many as the leading poet of the First World War, expressed his outrage in his famous poem, The Parable of the Old Man and the Young, against all those in power who took counties to war.

So Abram rose, and clave the wood, and went,

And took the fire with him, and a knife.

And as they sojourned both of them together,

Isaac the first-born spake and said, My Father,

Behold the preparations, fire and iron,

But where the lamb for this burnt-offering?

Then Abram bound the youth with belts and straps,

and builded parapets and trenches there,

And stretchèd forth the knife to slay his son.

When lo! an angel called him out of heaven,

Saying, Lay not thy hand upon the lad,

Neither do anything to him, thy son.

Behold! Caught in a thicket by its horns,

A Ram. Offer the Ram of Pride instead.


But the old man would not so, but slew his son,

And half the seed of Europe, one by one.

In his poem, Owen squarely condemns not condones like McCrae does in his poem, the sacrifice of British youth by comparing the ascent of Abraham to Mount Moriah and his near-sacrifice of Isaac there with the start of The Great War. The rulers of Europe (the old man) believed that sacrificing their nations' (Ram of) Pride was too high a price to pay. By choosing war, the greatest of all evils, over humility, they kill the young men of Europe (Isaac), effectively with their own hands.

Today, living and bombarded with the propagandized slogans of the war on terror, we need more poets like Owen not McCrae.
_________________
Time is nothing but a disquiet of the soul

[[ericcoliu]]

In Flanders Fields is unarguably the most famous Canadian war poem, a poem read primarily as a pro-war poem during the Great War and later often read as an anti-war poem. If read in the context of the Canadian jingoistic patriotic attitude toward the Great War, McCrae’s poem was specifically written with a firm goal in mind: to mobilize public support for the war effect. From the first two stanzas we get an vague impression that the poem describes the insurmountable sacrifice the Canadian soldiers have made and thus let its readers to re-think what kind of price we as a country are going to pay in fighting with our enemies; however, as we proceed to the third stanza,we then find that the mood expressed in precious stanzas has changed: to condone such sacrifice.

Take up our quarrel with the foe:
To you from failing hands we throw
The torch; be yours to hold it high.
If ye break faith with us who die
We shall not sleep,

The passage above has become an evocative statement about the “worthwhile service” and “sacrifice for a higher principle,” a passage used with great success to generate investment in the Canadian Victory Bond campaign and in the fostering of patriotism and loyalty to Canada without a critical thought about the most important questions:

Why we fight against one another? For whose interests?

Unlike his Canadian contemporary, British poet and soldier Wilfred Edward Salter Owen, regarded by many as the leading poet of the First World War, expressed his outrage in his famous poem, The Parable of the Old Man and the Young, against all those in power who took counties to war.

So Abram rose, and clave the wood, and went,

And took the fire with him, and a knife.

And as they sojourned both of them together,

Isaac the first-born spake and said, My Father,

Behold the preparations, fire and iron,

But where the lamb for this burnt-offering?

Then Abram bound the youth with belts and straps,

and builded parapets and trenches there,

And stretchèd forth the knife to slay his son.

When lo! an angel called him out of heaven,

Saying, Lay not thy hand upon the lad,

Neither do anything to him, thy son.

Behold! Caught in a thicket by its horns,

A Ram. Offer the Ram of Pride instead.


But the old man would not so, but slew his son,

And half the seed of Europe, one by one.

In his poem, Owen squarely condemns not condones like McCrae does in his poem, the sacrifice of British youth by comparing the ascent of Abraham to Mount Moriah and his near-sacrifice of Isaac there with the start of The Great War. The rulers of Europe (the old man) believed that sacrificing their nations' (Ram of) Pride was too high a price to pay. By choosing war, the greatest of all evils, over humility, they kill the young men of Europe (Isaac), effectively with their own hands.

Today, living and bombarded with the propagandized slogans of the war on terror, we need more poets like Owen not McCrae.
_________________
Time is nothing but a disquiet of the soul