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Roy DeCarava: A Retrospective
Corcoran Gallery of Art
October 17, 1998 through January 4, 1999
By Jason Martin

  Washingtonians who are not especially fluent in the art of photography have 
recently been spreading a rumor, when referring to a current exhibit at the 
Corcoran Gallery of Art as "those black-and-white pictures." 
   Some rumors, even false ones, are worthy of investigation. 
   Roy DeCarava: A Retrospective has been evoking many kinds of eyes: art-
loving ones, of course, but more notably, those who cannot recall when they last 
viewed the interior of an art gallery. This re-awakened appreciation for 
photography comes directly from DeCarava's central motif, that being the humble, 
everyday image of urban life. The viewer feels no impulse to crook their necks, 
squint their eyes, or stand 6 feet from the print. These photographs are 
windows, and everybody likes looking through windows.
     DeCarava began making photographs in the late 1940's, and soon developed a 
belief about his art that would help establish a new tradition in American 
photography: pictures should capture and clarify one's own perceptions and 
emotions, free of the influences of sociologists, politicians, or magazine 
editors. A life-long New Yorker, DeCarava turned to the familiar street of 
Harlem, and observed the ordinary through a small, hand-held camera, which 
allowed him to react spontaneously to the everyday experience. Woman speaking, 
street corner (1950) depicts the profile of a woman with her mouth open, 
directed at the out-of-focus city lights. DeCarava, in his efforts to capture 
the art in the ordinary, often felt persuaded to show people reacting in unusual 
ways; the woman is not speaking to her husband or her child, but to the swarm of 
lights, perhaps confronting the disruptions and chaos of urban life.
     As DeCarava worked through the 1950's, his camera found more comfort in 
showing contrasts - not in black and white, but in shadows and grays. The shadow 
in Sun and Shade (1952) cascades over three-fourths of the print, so the viewer, 
who has the same point-of-view as the sun, can only see a boy walking on a 
sidewalk, parallel to the shadow. But the sun is always gray in DeCarava's 
photographs, so his message is that, in contrast to the starkness of shadows, 
gray is a beautiful alternative. 
     Perhaps the grand turning point in DeCarava's subject matter was his 
inclusion of jazz artists and the cultural icons of the late 1950's and the 
1960's. Malcolm X, Duke Ellington, John Coltraine, and Billie Holliday are 
portrayed in their purest forms, either playing their instruments or singing 
just as they would on a New York stage. Langston Hughes (1955) is one of the few 
grinning faces in the exhibit of over 200 prints, as a cigarette dangles from 
his lips and the dark gray of his face is framed by the lighter gray of the 
background sun. Hughes is especially significant in the art of DeCarava, as the 
poet took on an editorial role in the photographer's Guggenheim-supported book 
The Sweet Flypaper of Life in 1955. Mississippi Freedom Marcher, Washington, 
D.C. (1961) becomes a surprising yet momentous departure from the ordinary, but 
is essential in its historical significance.
     The Corcoran has assembled DeCarava's prints roughly in chronological 
order; however, this matters little as one scans them in this order, because 
essentially the photographer varies his objectives only slightly from decade to 
decade. In the 1980's, DeCarava allowed more light to enter his frame, but this 
seems to be a very natural and correct evolution, especially when more nature 
images come into his attention. In many ways, Girl standing under trees (1985) 
could easily hang beside the 1950's prints without notice from the novice 
viewer. Displaying the prints in this fashion is a good decision because it 
shows DeCarava's assertion of his central aesthetic of the ordinary, with subtle 
variations only apparent through a retrospective exhibition. 
     DeCarava has continued his passion for photography into the 1990's, with 
nature prints like Grass (1991) and Fallen Tree (1994). By all evidence, he 
still carries around that small, hand-held camera, even as he enters his eighth 
decade of life. This artist never distorts the world with a camera's ability to 
make abstractions, never burdens his portrayals of the urban world with hidden 
messages, but always directs an honest and contemplative eye to both the urban 
and natural environments. DeCarava reminds us that no one person takes 
precedence over another, and that the ordinary world is just as special as the 
extravagant world. Roy DeCarava: A Retrospective has gifted us with a chance to 
cleanse our eyes from colors, to revel in shadow-and-light, and the Corcoran 
Gallery delivers it in an unobtrusive and compelling setting.



Circumference as Emily Dickinson's Vocation
By Jason Martin

   When I first think of the term circumference, I remember those terribly boring winter days in high 
school geometry class, stoically calculating distances around the circles scrawled on the chalkboard.
   Then, some time during college (those years are all jumbled now), I read Aristotle, who talked about the 
two advantages of motion around the circumference of a circle, as he saw it: uninterrupted and continuous motion, 
and allowing the least possibility of change. I wonder if Emily Dickinson read much Aristotle?
   Of course, we know she did read R.W. Emerson, who believed that "the moral law lies at the center of 
nature and radiates to the circumference." 
   The "My Business is Circumference" letter gives us a clue about the context of Dickinson's use of the 
term. She's writing to T.W. Higginson, her writing mentor, in defense of her poesy, and though she appreciates 
the opportunity to be his "scholar," she feels the need to dub herself the "Representative of Verse." There are 
several ambiguities in the letter which would perhaps become clarified in those unpublished / unrecovered letters, 
and "My Business in Circumference" is ambiguous too, but we have the artifacts – her poems – to understand 
what seems to be an important proclamation for Emily.
   I look to "The Poets light?" as another vocation poem in which Dickinson explains the  relationship 
between the poet and the "wicks" (readers). The circumference, by definition, is the measure around the circle, 
not inside the circle. Dickinson stresses the fact that the poet's business (or concern), hers in particular, is to only 
revolve around the subject, and the reasons are: 1) studying a subject from a sufficient distance allows for a more 
objective and holistic view, 2) there's a certain respect a poet must give to the subject, just as the painter and 
photographer gives, so that one doesn't damage it (i.e. split the lark), and 3) using a circumferential perspective 
works to embrace a wider audience; not everyone has experienced an internal study of a given subject, but one can 
assume that most have experienced a passing observation, however fleeting, of the subject at hand. 
To radiate into the core of a subject is not only to reject the subject but also to reject one's own sensation 
of it. Poem #378 ("I saw no Way") speaks to this issue:

I touched the Universe –

And back it slid – and I alone –
A Speck upon a Ball –
Went out upon Circumference –
Beyond the Dip of Bell –

This poem tells me that when the speaker invaded (or radiated into) the Universe with a touch, 
she broke her rule that the poet must always maintain a circumferential study, to never make 
attempts to connect physically with the subject. When the speaker did this, the Universe pulled 
away and consequentially the speaker became isolated and feeling as insignificant as "A Speck 
upon a Ball" – which is where she should have been all along – upon the circumference of the 
earth and not penetrating/invading/radiating it. ( I wonder if there's also a sexual tint to 
circumference too: adoring and imagining from all points, but never making physical contact / 
penetration. )

In the Circumference poems, there are some other terms that keep resurfacing, namely: 
speck, particle, and Immortality. This last term, which curiously is the last word in #679, seems 
to me to be a very relevant issue in the business of circumference. Using circumference rather 
than radiation in the vocation of poetry allows atleast two things to happen: 1) a poem is going 
to have a greater immortality if it only addresses somewhat universal facts of the subject that 
people from Age to Age can embrace, and 2) going back to Aristotle, the continuous and 
unchanging motion around the subject gives an immortality to not only the poem addressing 
the subject but also the subject itself. 
In poem #802 ("Time feels so vast"), the circumference issue is a little foggier for me, 
because it seems to contradict immortality: 

Time feels so vast that were it not
For an Eternity—
I fear me this Circumference
Engross my Finity—

Why would Circumference be so grand that it overcomes the poet's mortality? I would think 
that the opposite of Circumference would cause that result: penetrating into the inner parts of 
the subject would be so daunting and unfulfilling because there would be no way to study 
everything inside that circumference. That inside stuff of the subject would "Engross my Finity" 
rather than the circumferential study, wouldn't it? Hmmm? maybe I need to read this one a 
few more times?
A final thought: Did Dickinson intend for her readers to read her poetry from the 
circumference? This may be a bunk question because we know that Dickinson was not aware 
of the audience she would later capture, but I think that answer would be NO. Her symbols 
make us radiate into various interpretations, and so we must dig a little (or penetrate) into the 
core of that symbol to gather a meaning for ourselves. If she wanted us to gain only a 
circumferential perspective of the poem's subject, then she would have spelled everything out 
for us exactly as she saw it (be more of a Whitman than a Dickinson). 



Feature Article
By Jason Martin



Old English Syntax in the "Our Father"
By Jason Martin
Modern Version (as taught in Catholic elementary school):

Our Father, who art in heaven, hallowed be thy name. Thy kingdom come,
thy will be done, on earth as it is in heaven. Give us this day our 
daily bread, and forgive us our trespasses as we forgive those who 
trespass against us. Lead us not into temptation, but deliver us from 
evil. Amen.

Introduction

Not since the sixth grade have I said this prayer, or thought of it, 
except for the occasional holiday dinner -- when someone religious is 
present at the table. Even more striking to me is the syntax in which 
it's constructed: the unusual word orders, the weird word choices, and 
how much even the modern version has kept some Old English (OE) 
features. I think this needs to be investigated.

Data/Categories

--Subject/Possessive Pronoun Inversion

Starting from the beginning, "Father Our" translated from Old English 
places the subject of the sentence before the possessive pronoun "our." 
This tells me that the OE language holds the subject, or topic of the 
sentence, higher that the speaker or possessor. Could this only be for 
the cases in which God is the subject? When talking about something as 
insignificant as, for instance, a cockroach, did the OE's say, 
"Cockroach our, thou that art on my potato salad. . .?" Something to 
ponder, but for now we can say that the "Our Father" seems to take this 
phenomena throughout the entire prayer. "Our daily bread give us today. 
. ." works within this inversion as well, placing the "bread" before 
the "us" which transformed into the Modern English (ME) "Give us this 
day our daily bread, which is still a little off-track from out normal 
ME syntax (we should just say, "Give us our bread today!"). 

--"Forgyf us urne" Word Choices

	The word choices in the OE's prayer are quite peculiar . . . or 
are our modern words the unusual ones?  For instance, "art" was the 
present tense form of "be" in OE, yet the ME's choice was to keep that 
word rather than to use the common "is" in its place. "Hallowed" is 
fine, I guess, but it just seems like an antiquated word – how about 
"holy"? Would that be way too wild? "(Be) done thy will" should be 
changed to "we'll do what you want," and "(do) not lead thou us into 
temptation" to "don't tease us." Furthermore, how did we get "trespass" 
from "guilty"? It seems to me that guilt is more general that describes 
a larger number of people, not just the people (trespassers) who break 
into places they're not wanted. Were there more break-ins in the time 
when the ME version was implemented? Today, the word that should take 
its place is "murderers." 

--The Syntax Prudes

	To question why the producers of the "Our Father" constructed it 
the way they didis probably bunk, for their form was undoubtedly normal 
to them in their time. Yet there are a couple enigmas that I've 
discovered – not major ones, but comical anyway.
	Long-winded-ish-ness: I wonder if they were trying to be more 
specific in their aiming of their prayer. "Father our, thou that are in 
heaven" – why is there a need to say the location of God? Is there 
specificity for the hazy people who might have thought the prayer was 
for their paternal fathers? Hmmm, I suspect that might just be true. 
"And forgive us our guilts, as we forgive our guilty (ones)" – should 
have been, "Forgive the guiltful and the guilty," but it seems that the 
OE version wanted to make a parallel between being forgiven and the act 
of forgiving. It's sort of like "I'll scratch your back, and you'll 
scratch mine."
	The Lost and Found Department: There is only one adjective in the 
entire prayer. Why? Is "hallowed" all we need to quench our creative 
palates, or did someone misplace their pail of adjectives at the 
watering hole? Perhaps, through all this longwinded language, there was 
a strong effort for throwing out the needless words. I think the 
objective may have been: Go in, address God, ask him for food and 
forgiveness, and get the heck out. 

Conclusion

MY POST-MODERN VERSION

Holy God, we'll do what you want us to do, as long as you give us food 
and ignore our sins (but strike lightning on those who have hurt us – 
optional). Don't tease us with money or women, and keep that darn devil 
away. Thanks.


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