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Question
What arc the poetic devices used in Maya Angelou’s poem “Caged Bird”?
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Solution
Maya Angelou uses a myriad of poetic devices in the poem, including metaphor, rhyme, imagery, alliteration, personification, and repetition.In the poem, Angelou employs these poetic devices to contrast a free bird with a bird who is confined to a cage; the two different birds serve as metaphors for people free from oppression and people who are oppressed by society, respectively. Considering Angelou’s personal history and the themes of her autobiographies, the caged bird, more explicitly, is a metaphor for African-Americans who experienced racism and discrimination through slavery. Like the caged bird in the poem, African- Americans were physically confined or restricted due to slavery and segregation, but they still vocally demanded their freedom.
In addition to using metaphor, Angelou utilizes repetition to reinforce the idea that African Americans cried out for freedom from oppression even in the bleakest of times when their oppressors did not want to “hear” them. Angelou repeats the third and fifth (final) stanzas, with the caged bird singing for freedom:
The caged bird sings/with fearful trill/of things unknown/but longed for still/and his tune is heard/on the distant hill/for the caged bird/sings of freedom.
In the above quotation, the end rhyme in the second, fourth, and sixth lines with “trill,” “still,” and “hill.” We also find end rhyme as well as alliteration in the second stanza of the poem, when Angelou describes how the caged bird is physically confined. In the second stanza, the caged bird is in “his narrow cage” and “can seldom see through/his bars of rage” (“seldom see” forms the alliteration, while “cage” and “rage” form the end rhyme).
Finally, there is vivid imagery in the first stanza when the free bird “dips his wing/ in the orange sun rays” and personification and alliteration in the fourth stanza when the caged bird’s “shadow shouts on a nightmare scream.” In this example from the fourth stanza, note the repetition of the consonant “s” and giving the caged bird’s shadow the human quality of shouting, which emphasizes the bird’s nightmarish existence living in confinement.
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The Sherpas were nomadic people who first migrated from Tibet approximately 600 years ago, through the Nangpa La pass and settled in the Solukhumbu District, Nepal. These nomadic people then gradually moved westward along salt trade routes. During 14th century, Sherpa ancestors migrated from Kham. The group of people from the Kham region, east of Tibet, was called “Shyar Khamba”. The inhabitants of Shyar Khamba, were called Sherpa. Sherpa migrants travelled through Ü and Tsang, before crossing the Himalayas. According to Sherpa oral history, four groups migrated out of Solukhumbu at different times, giving rise to the four fundamental Sherpa clans: Minyagpa, Thimmi, Sertawa and Chawa. These four groups have since split into the more than 20 different clans that exist today.
Sherpas had little contact with the world beyond the mountains and they spoke their own language. AngDawa, a 76-year-old former mountaineer recalled “My first expedition was to Makalu [the world’s fifth highest mountain] with Sir Edmund Hillary’’. We were not allowed to go to the top. We wore leather boots that got really heavy when wet, and we only got a little salary, but we danced the Sherpa dance, and we were able to buy firewood and make campfires, and we spent a lot of the time dancing and singing and drinking. Today Sherpas get good pay and good equipment, but they don’t have good entertainment. My one regret is that I never got to the top of Everest. I got to the South Summit, but I never got a chance to go for the top.
The transformation began when the Sherpa Tenzing Norgay and the New Zealander Edmund Hillary scaled Everest in 1953. Edmund Hillary took efforts to build schools and health clinics to raise the living standards of the Sherpas. Thus life in Khumbu improved due to the efforts taken by Edmund Hillary and hence he was known as ‘Sherpa King’.
Sherpas working on the Everest generally tend to perish one by one, casualties of crevasse falls, avalanches, and altitude sickness. Some have simply disappeared on the mountain, never to be seen again. Apart from the bad seasons in 1922, 1970 and 2014 they do not die en masse. Sherpas carry the heaviest loads and pay the highest prices on the world’s tallest mountain. In some ways, Sherpas have benefited from the commercialization of the Everest more than any group, earning income from thousands of climbers and trekkers drawn to the mountain. While interest in climbing Everest grew gradually over the decades after the first ascent, it wasn’t until the 1990s that the economic motives of commercial guiding on Everest began. This leads to eclipse the amateur impetus of traditional mountaineering. Climbers looked after each other for the love of adventure and “the brotherhood of the rope” now are tending to mountain businesses. Sherpas have taken up jobs as guides to look after clients for a salary. Commercial guiding agencies promised any reasonably fit person a shot at Everest.
