Zora Neale Hurston; A figures of the Harlem Renaissance
At the beginning of the novel, Janie has no name when she comes to Eatonville. Hurston (1978) describes Janie as ôso the beginning of this was a womanö (9). Janie is finally named by the townspeople on the porch, itself symbolic of an entry into an enclosed home or community. However, she is incorrectly named as ôJanie Starksö, despite the fact that she has married three times (Hurston 1978, 12). The power of naming as a symbolic act is referenced by Hurston (1978), with respect to the actions of the townspeople sitting on their porch: ôThey became lords of sounds and lesser things. They passed nations through their mouths. They sat in judgmentö (10).

Janie eventually realizes the negative relationship that occurs between her neighborÆs sense of power and naming. Speaking to Phoeby, she calls them the collective ôMouth-Almightyö (Hurston 1978, 16). The symbolic power of naming is further reinforced by Phoeby, who tells Janie that ôso long as they get a name to gnaw on they donÆt care whose it is and what about, æspecially if they can make it soun

 

like evilö (Hurston 1978, 17). The process of naming dilutes identity is HurstonÆs point. Baker (1987) underscores the significant of naming and reports that Janie is ôknown to her childhood cohorts as æalphabetÆ because she has been given so many ædifferent namesÆö (37). She has been marginalized within American culture because she does not have a single, definitive name that embodies within her all the possibility of naming. The only method Janie has of shaping a positive and expressive identity is to divide herself into distinct public and private personas, a further dilution of identity.

Baker, H. A. (1987). Ideology and narrative form. In Modern Critical Interpretations: Zora Neale HurstonÆs Their Eyes Were Watching God. New York, NY: Chelsea House, 35-39.

Hurston (1978) alludes to this split persona when she ultimately identifies Janie as follows: ôShe had an inside and an outside now and suddenly she knew how not to mix themö (68). It is JanieÆs realization that her grandmotherÆs best intentions have contributed to her divided self. Acquiring her own name necessitates the rejection of protection and security which Nanny Logan and Jody all s

 
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    Some topics in this essay  
 
    HurstonÆs Baker | Eatonville Hurston | Harlem Renaissance | Watching God | Tea CakeÆs | Speaking Phoeby | Logan Jody | Tea Cake | hurston 1978 | Neale Hurston | References Baker | zora neale | watching god | eyes watching god | eyes watching | neale hurston | zora neale hurston | york ny | power naming | neale hurstonÆs eyes | king 1998 | janie ôso | janie finally | zora neale hurstonÆs | hurstonÆs eyes watching |  
   
 
 
 
   
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