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By Yu. Shashkin

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They convey complex cultural histories and the relationships of power, and in doing so, contain the seeds of national identities. The uncertainty of our names reflects, to a large degree, the unfinished natures of our hemispheric identities. Do we define ourselves in terms of our geographical locations, as in North, Central, and South American, or in terms of our European backgrounds, as in Latin and Anglo-Saxon American? Do we define ourselves in terms of our language groups, as in Anglo- and Hispanic-American, or in terms of our varying degrees of industrialization, as in First and Third World?

Both Whitman and Neruda were aware that the only real names belonging to what Whitman called the "unnamed lands" were those that Page 12 grew there from American Indian place-names. Whitman consistently called himself a son of Mannahatta, as did Neruda a son of his native Arauco, the American Indian name of the province where he was raised. "At the bottom of America without name," he writes in Canto general, "was Arauco. . " (I:6:26). Considering the European-derived names of many North American cities, Whitman wanted to "chase them away and substitute aboriginal names.

Although rarely employing irony, Neruda's voice is more subtle and varied, with a range that leaves latitude for the flattened ironic sensibilities of the twentieth century. Whitman and Neruda, in short, are separated by over half a century of literary experimentation and scientific change, by the differences in the languages in which they wrote, the countries they celebrated, and the times they represented. Neruda is, in this sense, as much a twentieth-century Chilean poet as Whitman is a nineteenth-century North American poet.

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