Gibran Khalil Gibran: life and literary contributions

Gibran Khalil Gibran and the Plight of the Syrian Poor

Khalil Gibran influenced both western and eastern thought throughout his life. The life work of Khalil Gibran was focused on a central theme, stemming from an early life of poverty. Gibran's humble beginnings provided the inspiration for his quest to improve the lives of Syrians who could not help themselves. This theme and purpose is obvious in his earlier works. However, in later life, he appeared to abandon this pursuit in favor of more metaphysical themes. The purpose of this research study is to explore the change in Gibran's work from early to late in order to determine if the central theme of supporting impoverished Syrian people remains as an underlying theme in latter works.

At first glance, it would appear that Gibran had a change of heart and topic sometime after 1915. It would appear that he discontinued writing with the political fervor and passion that fueled his early career in favor of gentler pursuits. However, as one examines his latter work more closely, it becomes obvious that the early message regarding help for the impoverished Syrian population remains, but in a more subtle fashion. This research will explore the thesis that Gibran continued to support the same issues as in his youth, only in a more subtle fashion.

Biography

Gibran Khalil Gibran was born on January 6, 1883 in Northern Lebanon. His father proved irresponsible and soon led the family into a life of poverty in the mountainous province of Greater Syria ("Khalil Gibran (1883-1931)"). His mother brought the children to the U.S. And raised them alone. Gibran developed into a solitary personality, who found the inspiration for his writings in the nature surrounding the area where he lived ("Khalil Gibran (1883-1931)"). Poverty affected Gibran's ability to obtain a formal education. Much of his formal learning came from a village priest who taught him the essential of religion and the Bible ("Khalil Gibran (1883-1931)").

When Gibran's father was sent to jail for tax evasion, the mother and children were left homeless ("Khalil Gibran (1883-1931)"). They settled on Boston's South End in a large Syrian community. Gibran entered school in the U.S. In 1895, two months after arriving from Turkey ("Khalil Gibran (1883-1931)"). Gibran attended a class designed for immigrant children who first needed to learn English. Gibran often walked the cultural side of Boston to fulfill his curiosity. He began to draw what he saw around him and soon caught the eye of his teachers. He soon gained supporters for his works ("Khalil Gibran (1883-1931)"). The Gibrans later sent Khalil back to Lebanon to complete his formal education (McHarek, p. 12).

Gibran as a Pop Culture Icon

Gibran's work became an important piece of American Popular culture, but his work was not recognized until long after his death in 1931 ("Khalil Gibran (1883-1931)"). As an immigrant, Gibran had a unique perspective that differed from many natives. He provided readers a viewpoint that was different from their own, as he presented a mystical, Middle Eastern perspective that differed from mainstream American society. His early works were published in Arabic, with later works in English. His works were translated into many languages and had a wide-reaching scope in many cultures of the world. Gibran addressed social issues that touched everyone and transcended culture and time.

As a young artist, Gibran was influenced heavily by Fred Holland Day, a Boston avant-garde artist and leader of an eclectic group of artists called the "Visionists" (McHarek, p. 11). During his younger years, Gibran became enchanted with the natural beauty of nature. He became opposed to the "enforced" laws of man, which got him into trouble frequently with the school authorities (McHarek, p. 13). While in Paris, Gibran learned of his sister's death. He returned only to have his mother die of cancer several months later (McHarek, p. 13). During this time, Gibran entrusted his deepest feeling to a love interest, Josephine. However, Josephine saw Gibran more as a friend than a lover (McHarek, p. 13).

The work of Fred Day and the death of his sister and mother were expressed in his early works. In addition, Josephine's unrequited love left painful scars that were evident in his early works. It is not surprising that as Gibran's work progressed, it took on a rebellious tone (McHarek, p. 15). Gibran began to strike out in his writings against human oppression and injustice (McHarek, p. 15). Much of his early work was set in Lebanon and other familiar childhood places. His work criticized the monk and their wealth in relation to the impoverished peasant population (McHarek, p. 15). One example of this is in the poem War where another is punished for someone else's crime (Gibran, War). This work was a play on Hammurabi's code, where an eye for an eye was used as punishment. As these works were published first in Arabic, it is apparent that the intended population was that of his native heritage. This drew much criticism, as his works condemned a state that was not accustomed to such open criticism. Gibran also drew inspiration from writers such as Neitzsche and William Blake (McHarek, p. 25).

Gibran's work became more committed towards ending oppression of Syrians all over the world and an attempt to stress the interconnectedness o everyone. "My path is not thy path, yet together we walk, hand in hand" (Gibran, the Madman, verse 10). He became a member of the Golden Links Society, which is dedicated to Syrian social issues all over the world (McHarek, p. 16). "I, amongst you all, am the most miserable, for naught was given me but odious hatred and destructive loathing" Gibran, the Seven Selves, Verse 5).

One of the greatest influences in Gibran's life was an acquaintance that he met at his first exhibition in Boston. Mary Haskel had the connections and influence to place Gibran's work in prominent places within the art community (McHarek, p. 150). Through Mary's influence, Gibran became an influential artist in the Arabic world. Gibran's work continued to address problems that plagued the Arabic world. Despite the apparent political and ethnic themes present in his work, his works were accepted by the English speaking community (McHarek, p. 17).

Gibran's early works focused on ending starvation and oppression for the Syrian people. However, after 1915, his work became universal and metaphysical in nature (McHarek, p. 18). Gibran became withdrawn from society and immersed himself in the natural world. He began to criticize the whole of humanity and sought to isolate himself from it. "But my mother did not understand, nor did the nurse; for the language I spoke was that of the world from which I came " (Gibran, the other Language, verse 4). His works became more sermon-like and pushed his brand of philosophy (McHarek, p. 19). Gibron uses a technique much like Aesop's fables to get his point across (Gibran, the Three Ants; Gibron, the Two Cages), Gibran retained middle eastern mysticism and religion and the centerpiece for his own religious writings.