Luis Alberto Ambroggio’s We Are All Whitman: #2: Song of/to/My/Your/Self translates Walt Whitman’s I Sing the Body Electric by focusing on ethnicity, and how each Self in the world creates the whole identity of who we are as humans.
Whitman focuses on how the anatomy of the body is constructed, using electricity galvanizing through the body into life. This is followed through how the poem is structured, the poem coursing through the body like electricity, “Mouth, tongue… ribs, belly… man-balls, man-root… the womb, the teats” (Whitman 7, 14-15, 24). The comma used in each line further dissects each area of the body, and there is a rhythmic pattern in the stressed, monosyllables that the poem itself holds a sharp sound that strikes like electricity to each part. The focus on the genitals are also affected and create a metaphor to “sexuality” that Waltman comments (22). Waltman expresses how this electricity gives life even to the soul, meaning that it isn’t the body itself but the innermost feelings such as the sexuality of a person that is affected by this electricity. The cacophony heard in those lines parallels the sound of this electricity, triumphantly expressing to the audience “these are the soul” (36). The anatomical pattern also shifts to actions performed by humans, “food, drink, pulse, digestion, sweat, sleep, walking, swimming” (26). A consonance can be heard between food and drink, with the “s” sound repeating among pulse, digestion, sweat, and sleep, and the suffix between walking and swimming. The cacophony continues to be heard, but this shift to human actions reflects how even human acts are a reflection of the soul itself, that movement is similarly powered by this cacophonic electricity.
Ambroggio focuses not on the body, but on the ethnicity that defines the Self. Whitman’s poem that shifts around anatomy is changed from that of ethnicity in Ambroggio’s poem. His poem brims with diversity, filled with “multitudes” that constructs the poem as the “universal soul.” Ambroggio establishes this in his first stanza, “This Self – Hispanic, Latin, blond, black, olive-skinned, native and immigrant… was here with everyone” (Ambroggio 1-2, 4). The poem sets up its diversity, but the lines contain multitudes of assonances between the “a” and “o” sound and consonances between black and olive-skinned. The shifting between ethnicities returns later in the poem, “Contrasting to Whitman, Ambroggio includes the conflicts that the Self confronts, “This Self is Puerto Rican, Chicano, from Cuba free dancer of merengues, from Santo Domingo and all the Caribbean” (43-45). The cacophony parallels this loud expression of one’s identity, and the switch between different ethnicities can be seen translated from Whitman’s electrical course between different parts of the body.
However, these identities become threatened “by propellers and shrapnel…” but ends positively, “I celebrate myself, and sing myself” (60, 118). The war-like imagery to me becomes reminiscent of the Israeli-Palestinian war, where the Self becomes threatened. But the conclusion of the poem, where the Self shall endure, is spoken in euphony that changes this cacophony of conflicts and various identities into an acceptance of the Self and everyone included. Thus, Ambroggio’s rhythmic enumeration can be seen from Whitman’s poem by its cacophony, consonances, and overall structure of poetry embodying the Self/soul.
Phillip Gallo