Personal Care Services by the Home Health Aide Essay

Clarify the Theme of a Short Story - Essay Example Bahiyya experiences separation in her own family. Conceived of a Muslim family, she needs to capitulate to the declarations of her religion. In the Muslim custom, men are viewed as amazing than ladies. Truth be told, they are vested with the ability to control over ladies, hence they are given the benefit to rule the ladies around them, including their mom and more established kin. In the story, Bahiyya’s mother advises her, â€Å"When your father’s gone, he’ll be the man in the family and what he says goes†¦Ã¢â‚¬ (365). This causes Bahiyya to feel how shocking it is for her to be a lady. Bahiyya additionally questions the crazy customs in her general public. At the point when she was more youthful, she encountered female genital mutilation (FGM). As indicated by the World Health Organization site, FGM is a methodology that purposefully makes injury the female private parts for non-clinical reasons. Bahiyya makes reference to this experience utilizing an analogy as she looks at her privates to the mulberry, along these lines she says that the ladies â€Å"cut the mulberry with a razor† (368). Rifaat didn't make reference to the term FGM to make it sound figurative and to outline the honesty of Bahiyya however she proposes that FGM can influence a woman’s sexual satisfaction as Bahiyya admits, â€Å"I wasn’t all that content with him†¦perhaps the explanation was what those ladies did to me with the razor when I was a youthful girl† (367). Rifaat may have utilized â€Å"perhaps† to recommend Bahiyya’s numbness yet perusers may decipher it as a way to sound less expecting so as not to make the work excessively dubious. The story likewise handles the out of line conjugal course of action in the Muslim convention. As found in the story, Bahiyya is enamored with Hamdan yet is made to wed Dahshan. The powerlessness of ladies to choose for marriage is as yet an issue among the Muslims as of recently. In the story, Rifaat utilizes the sentiment among Hamdan and Bahiyya to pick up the

Australia’s Religious Landscape Post 1945 Free Essays

â€Å"We live in a postmodern world as in no single religion, framework or philosophy has any persuading guarantee to be the one voice of truth. We are yet to get a handle on the full reality that Australia is a pluralistic, multicultural, multi-strict society in which among individuals of various conventions and with indigenous individuals is a prerequisite of social attachment. In a worldwide world our national characters not the slightest bit block our obligations regarding the prosperity of all mankind and the one earth we share. We will compose a custom article test on Australia’s Religious Landscape Post 1945 or then again any comparable point just for you Request Now † †Dr Gerard Hall SM Dr Gerard Hall says we presently live in a ‘postmodern world’ where ‘no single religion, framework or ideology’ can ‘convincingly guarantee the one voice of truth’. Australia has been for some time ruled by the Christian confidence with the 1911 registration announcing 96% of Australians buying in to any section of Christianity. This enormous level of Christians can be credited to the White Australia arrangement. Nonetheless, the 2011 enumeration uncovered a decline of Christians with just 61% adjusting themselves to the confidence, half of the abroad conceived populace additionally revealing a Christian division. Non-Christians affiliations and those announcing ‘no religion’ have expanded profoundly since the last registration. The quantity of individuals announcing ‘No Religion’ expanded from 15% of the populace in 2001 to 22% in 2011. This is generally predominant among more youthful Australians with 28% of individuals matured 15-34 detailing they had no strict alliance. There are more than 59 strict customs present in Australia today. Globalization has affected the development of eastern religions and new age trends in Australian culture. Relocation has prompted an expansion in the quantity of strict followers in non-Christian beliefs, for example, Buddhism, Sikhism, Taoism and Hinduism. Hinduism has developed exponentially since 1911 at 189%, trailed by Islam at 69%, and Buddhism at 48%. Skepticism or residents who have no uncovered any strict association has ascended because of logical progression, ascent of secularism, migration and births. Alongside this there is reestablished enthusiasm for and attention to Indigenous otherworldliness. Due to the ‘pluralistic, multicultural, multi-strict society’ of Australia, multi-confidence exchange is significant for the attachment and congruity of Australian culture. Now and then pressures between strict customs or against a specific religion bring about brutality or separation. To delineate this point, oblivious and partial media depictions of Muslims have supported enemy of Islamic mentalities and generalizations regardless of the serene strict lessons of the Koran. Dr Ameer Ali (President of Australian Federation of Islamic Councils) perceived that interfaith exchange was basic to ‘understand each other’. So also, Archbishop George Pell accepts that interfaith discourse must be built up to keep up right now quiet connections before potential threats get an opportunity to heighten. In 1964, Pope Paul VI perceived the requirement for interfaith correspondence, expressing that; â€Å"We don't wish to deliberately ignore the profound and virtues of the different non-Christian religions, for we want to get together with them in advancing and guarding basic standards in the circles of strict freedom, human fellowship, instruction, culture, social government assistance, and municipal request. Exchange is conceivable in all these extraordinary tasks, which are our anxiety as much as theirs and we won't neglect to offer open doors for conversation in case of such an offer being well gotten in veritable, shared regard. We promptly acknowledge the guideline of focusing what we as a whole share for all intents and purpose instead of what partitions us. This gives a decent and productive reason for our discourse, and we are set up to draw in upon it with a will. â€Å" Multi-confidence discourse helps with keeping harmony and social solidarity in the public arena, particularly with associations, for example, the NSW Council of Christians and Jews who perceive their basic legacy so as to advance comprehension and battle hostile to Semitism. They sort out exercises that incorporate a yearly Passover showing coordinated to non-Jewish crowds, board conversations and courses on current subjects of intrigue, multi-denominational nights for verse and music, Holocaust training and a yearly Christian memorial administration for the Holocaust held in the sepulcher of St Mary’s Roman Catholic Cathedral. Alongside interfaith discourse among Christians and Jews, the NSW Council of Christians and Jews likewise try to expand the interfaith relations with Islam specifically. Some past interfaith exercises in Australia incorporate the 2001 Anzac Day administration at St. Mary’s Cathedral for Buddhist Monks and Christian Ministers, Centenary of Federation festivities in Melbourne, Prayer administrations at Martin Place by the Muslim-Christian Council for harmony in Indonesia, Prayer administrations for September 11, Asian Boxing Day Tsunami and Bali bombings. As Dr Gerard Hall says, in the current ‘global world, our national characters not the slightest bit block our duties regarding the prosperity of all mankind and the one earth we share’. This announcement is represented by various universal gatherings, one being the World Conference on Religion and Peace †a worldwide board established by the Buddhist Nichiko Niwano in 1970 that arranges semiannual ‘Heads of Faith Meetings’ that are gone to by the pioneers of the Catholic, Protestant, Muslim, Hindu, Buddhist, Jewish and Baha’i beliefs. The gatherings led by the World Conference on Religion and Peace give a chance to strict world pioneers to trade thoughts and data and build up a working collusion between these strict customs. The advancement of comprehension and the instruction of interfaith co-activity helps with seeking after social equity issues, for instance, Aboriginal compromise and rights. Compromise is the procedure whereby Aboriginal and Torres Strait Islander people groups and non-Aboriginal and Torres Strait Islander people groups move towards the future with a relationship dependent on common acknowledgment, comprehension and regard. For this to occur there must be affirmation of past errors, for example, land dispossession and the taken age so as to offer some kind of reparation, for example, reestablishing Native Title. Compromise is a long procedure which started with the 1967 choice giving ATSI individuals the option to cast a ballot and the Commonwealth government the position to make laws in light of a legitimate concern for ATSI individuals. Furthermore, most temples have encouraged this compromise. The NCCA (National Council of Churches Australia) recognize that a significant number of its part holy places assumed a job in summit of the taken ages and gave an open explanation on the ‘Bringing Them Home’ report making suggestions on the side of Reconciliation. The Week of Prayer for Reconciliation started in 1993 with the objective of giving an interfaith seven day stretch of petition incorporating all religions with the shared objective of compromise. It is to commit time to supplication, thought and reflection on the spirit of a country and the connection among Indigenous and non-Indigenous Australians. Endeavors at compromise by different strict groups have assisted with bringing out acknowledgment of the synchronization of Christian and Aboriginal strict conventions; for instance: numerous Aboriginal pastorate fuse Indigenous images and ceremonies from their own way of life to communicate Christian ideas, for example, utilizing Indigenous coconut milk rather than wine and damper or sweet potato rather than bread, Christian stories are regularly retold with an Indigenous inclination (rather than fire, they talk about fire sticks), red ochre is utilized rather than cinders/oil on the brow and petitions are told in Indigenous dialects. Numerous Christian houses of worship join Aboriginal Ministries and Aboriginal Spirituality into administrations, especially Protestant holy places however numerous individuals feel that consolidating Aboriginal convictions into Christianity corrupts both. Pundits guarantee that ‘Self-determination’ is currently supplanted with ‘Main-Streaming’. ‘Practical Reconciliation’ is presently the term utilized as opposed to a genuine affirmation of past wrongs. The Catholic Church has likewise made numerous positive suggestions towards Reconciliation beginning with Pope John Paul II’s visit to Alice Springs in 1986 who expressed that â€Å"there is the requirement for just and legitimate settlement that lies unachieved in Australia’ Pope Benedict’s late location to Australia energized progressing help for Reconciliation. In 1998 the Catholic church got together with different houses of worship to issues an announcement called ‘Towards Reconciliation in Australian Society †Reconciliation and Aboriginal Australians’. They likewise forced for more help for the Aboriginal and Torres Strait Islanders because of the progressing mental injury of the Protection and Assimilation arrangements. National Reconciliation Week is seven days of Catholic activities advancing compromise with accentuation on Aboriginal wellbeing. Other Christian holy places associated with Reconciliation incorporate the Anglican Church who communicated its help for Reconciliation during 1998. It likewise gives financing to National Aboriginal and Torres Strait Islander Ecumenical Commission (NATSIEC) that helps with remaking Indigenous people group. Anglicare Australia and the Anglican Board of Missionaries framed the Anglican Reconciliation Working Group which gives convenience, medicinal services, family support for Indigenous people group and helps subsidize preparing of Aboriginal and Torres Strait Islanders. The Ecumenical development Uniting Church framed a Uniting Aboriginal and Islander Christian Cong

Classical and Renaissance Paradigms of Heroism in Hamlet Essay

Traditional and Renaissance ideal models of valor in Hamlet In the early piece of the seventeenth century, when William Shakespeare composed The disaster of Hamlet, ruler of Denmark, Europe was the focal point of a fading Renaissance that had, in the course of recent hundreds of years, changed the scholarly bedrock of the West to the point of being indistinguishable. The ethical set of principles for the average citizens had been changed into one that typified the fundamentals of Christianity, however there was one thing left fixed. The high societies despite everything clung to the old ways †the Graeco-Roman thoughts of sovereignty, honorability and chivalry. The subject of what it intended to be a ruler or a sovereign presently couldn't seem to be tended to with regards to the Renaissance. The ideal models of valor and rulership set out in the incomparable Greek stories yet held influence over individuals from eminence and the noblesse. In the play Hamlet in this manner, Shakespeare endeavors to give the model of a legend of the Renaissance, exemplified by Prince Hamlet. The characteristics fundamental for such a saint are thoroughly analyzed with those related with old style bravery using old style mention and advances among strict and common language. Further, the juxtaposition of Hamlet with the characters Laertes and Fortinbras †both of whom are to be viewed as legends of the old worldview †appears with huge lucidity, the strife that won between the two ways of thinking. Shakespeare delineates the quintessential old style legend as having various extraordinary characteristics. These are not listed expressly; rather we are directed to construe them from the playwright’s visit inferences to the legendary heroes of the Graeco-Roman convention. On the encouraging of Hamlet, one of the players presents some portion of a s... ...re demise. At long last, it appears that the dramatist rejects (in some sense), the two standards of courage through the demonstration of slaughtering off their delegates. The outcomes of the postponed vengeance of Hamlet, in the assessment of this peruser, indicate an admonition by Shakespeare that way of thinking ought not decline into unending contention, which benefits from itself and might prompt stalling. What's more, while safeguarding of respect ought not be the raison d'ã ªtre for a decent ruler, neither should it be totally surrendered. That Fortinbras (a traditional saint) prevails to the crown of Denmark appears to demonstrate the need for the possibility of the Renaissance legend to develop further before it can turn into a reasonable trade for its forerunner. Works Cited Shakespeare, William. The Tragedy of Hamlet, Prince of Denmark. Ed. George Lyman Kittredge. Waltham, MA: Xerox, 2008.

Religion's Impact on Colonial America Essay Example | Topics and Well Written Essays - 1000 words

Religion's Impact on Colonial America - Essay Example They accepted that material achievement was God's prize for respectable conduct. These early convictions were changed into the traditions that must be adhered to with respect to the financial arrangement of private enterprise and profound quality laws. The Puritan development in the settlements likewise had the impact of topographically scattering those that couldn't help contradicting the idea of the congregation as state. The Quakers were one of the early pioneers that moved to get away from the Puritan law. They accepted that religion was progressively individualistic and part away to shape new settlements, most strikingly Pennsylvania. These customs of Puritan profound quality and Quaker independence would later shape the foundation of our constitution. A high level of regard for the individual and a conviction that America was a predetermination, similar to Winthrop's 'Home on the Hill', were woven into the texture of America. The Great Awakening carried religion to the outskirts and religion turned into a prevailing piece of American governmental issues. By and large, religion was the impetus for colonization and furthermore the setting for its experimentation. Religion was a significant piece of the homesteader's lives and it formed their laws and their methods of reasoning. The Great Awakening additionally ingrained the significance of religion in America. America had become an asylum for the individuals who needed strict opportunity and would turned into a home to the individuals that wished to rehearse their religion in a systematic way without abuse. Timing and Motivation for the American Revolution The American Revolution was the keep going advance on a long excursion from the split away from England. By the center of the 1700s, the time had introduced a reasonable open door for self-rule. The Seven Years' War had driven Britain profoundly paying off debtors and they were set to gather the installment through tax assessment from the states. The war had likewise disposed of the French impact in the provinces and the British stayed as the main impediment to self-rule. These occasions would turn into the tipping point for a call for autonomy. Huge numbers of the pilgrims during this period went under the impact of scholars, for example, Thomas Paine and John Locke. Locke claimed that all men had an agreement to one another, not to any power. Paine contended that to wrongfully deny a man of his property was to deny the man his life. The settlers during this period considered themselves to be unrepresented in the British parliament. Despite the fact that they had portrayal, it was over the sea and was simply a token portrayal. The pilgrims needed self-rule as a way to recover their property and their life. The provinces, for every single handy reason for existing, were self-administering. They had nearby law, governing bodies, position to assessment, and social framework. Britain gave little aside from the guideline of imports and fares. This was related to what the pioneers felt was an out of line and out of line tax collection. The huge obligation brought about by England, and their emphasis on gathering it from the homesteaders encouraged the last development toward freedom. The settlements at this point had an accepted government set up and the issue of tax assessment was the way to move the general population vigorously. Decent variety in the Colonies in 1760 By 1760, the number of inhabitants in the provinces had encountered a ten times increment throughout the year 1700. The 2.5 million occupants were a blended gathering of transcendently Europeans from England, Germany, Scotland, and Ireland. They would in general structure own networks and a significant number of them relocated into the south and subsided into the boondocks of South Carolina and Georgia. These gatherings were additionally isolated by religion. Numerous individuals had no religion, yet the individuals who did were the larger part Protestants. There were likewise critical quantities of Catholics and a few Jews. In New England, occupants were required

Accuplacer Essay Sample Topics

Accuplacer Essay Sample TopicsAn Accuplacer essay sample topics list can help you quickly find a great collection of topic ideas for your writing needs. The sample list comes in several different sizes. There are also several different formats to choose from.For starters, there is the free-form question. This type of sample topic idea is extremely easy to create. The idea is to decide on what topic is most important to you and then jot down the ideas that come to mind as you contemplate them. Use the material here to start your essay, or simply create a file in order to save it for later use. Use this type of sample topic to brainstorm for ideas, or to just have fun and let your imagination run wild.You may want to consider creating a large number of these articles as they are often useful for a great number of different purposes. This will allow you to add as much to your library as you like without having to worry about using all of them up at one time. You will need to ensure that they are all unique though so that you do not forget to include your friends who share the same interests and opinions as you.The next format of Accuplacer essay sample topics that you will want to consider using is the outline format. This will give you a quick guide as to how to build your final essay. By having an outline of the topic you will be able to look back at it to ensure that you have all of the ideas ready for your short story, essay, or article.If you are thinking about using this method, you will be able to choose between two different style options. The first is the chronological order. This is based around building up from your most recent experiences.This style is extremely effective but can be overwhelming if you are just starting out. The second option is the alphabetical order. This is based around organizing all of your information by what you read. This can be extremely useful if you happen to be more interested in subjects then you are reading about them, bu t it can also be useful for more general research purposes.So you now know where to go to find these great topics. Remember that using a good tool like the Accuplacer can really help you find great writing ideas for your essays and short stories.

Vladimir Nabokovs Lolita Various Literary Lenses - Literature Essay Samples

In Nabokovs Lolita, an effectual force of individuality converges with a force of society into a prolific battle between what is morally justified by a community, versus what is justified by an individual, revealing the essential choice everyone must face: the isolation of individuality or the incorporation in the social sense of belonging. This conflict is played on by two major themes, Pedophilia and Murder, and represents the crux of the novel. Through the various literary techniques of interpretation, Formalist, New Historicist, and Feminist, Lolita begins its journey as a modern classic of literature, its ambiguity in morality masterfully propelled by Nabokov and his main character Humbert Humbert. Applying a formalist lens, we see Nabokovs view of an intrinsically suffering man, and his attempt to alter society, if not escape from it, in order to solve his problems. Using characterization, irony, and point of view, Nabokov presents the reader with a psychological case study on an incestuous murderer, who begs the reader for his redemption and understanding. From a New Historicist perspective, we question the intent of the written novel why Nabokov chose to write Lolita during the 1950s, a time of unrestrained mechanization and conformation. Through his utter disgust with socialization of the popular masses, we begin to see Humbert not only as an ideologist standing up for what he perceives to be the right way to act, but also a criticism on pop culture and pseudo-intelligentsia. Finally the last critical lens through which we will view Lolita is that of the Feminist perspective. We will see Dolores Haze, or Lolita, as the vulnerable and nave child and Humbert as the stereotypical male only too in touch with his sexual desires. From the development of the story, we begin to see a reversal of roles; the empowerment of the woman through her sexual control of the man. We see the overlapping roles of women in Lolita from capsules of lust and desire, to the pragmatic, to the representation of an idea that Humbert takes too far. Using these literary lenses, the reader should derive three distinctively different conclusions upon the same Nabokov book; a comedic tragedy about a lustful man, the appeal to be different in a conforming society, and the responsibility of women in a Freudian society. A contemporary reader will find that a feminist reading of the book to be the most relevant to todays society. Social changes have permitted pop culture to display icons of youth to be attractive; instead of protecting the innocence of a child, America is using the powerful undertones of the same obsessiveness that Humbert so desperately tries to escape to obtain a marketable and profitable product, reaching beyond its own moral code of right and wrong and rewriting the rules.It was with painstaking precision that Nabokov created Humbert Humbert, a man mentally unstable by all conventional manners. As if merely creating the persona was not enough to actually understand the character, Nabokov utilizes the power of the narrative to mold the meticulously detailed, almost stream-of-conscious, testimony that drives the plot of the story. From the very beginning, Humbert addresses the readers as Ladies and gentlemen of the jury (Nabokov 9) as if he was presenting a case filled with evidence referring to exhibit number one (9). It is with this presumption that the reader understands his intentions of writing his memoirs such that later generations would be able to judge the morality of his actions. He will try with great effort to convince us the justifications of his actions.Humbert rose out of aristocracy attending school in Paris and educated with all the necessities of the Old World of Europe. His teaching is reflected in his writing in an elevated prose, I discussed Soviet movies with expatriates. I sat with uranists in the Deux Magots. I published tortuous essays in obscure journals. I composed pastiches (16 ) rambles Humbert, attributing his scholarship to the ability to access a wide range of culture. Throughout the novel, Humbert inserts pieces of French to his thoughts in order to further the image of the thoroughness of his education. far from being an indolent partie de plaisir, our tour was a hard, twisted teleological growth (154). This pedantic tone with the usage of language and bookish phrases coupled with the exceptional education of Humbert presents the reader with an implicit respect and trust for him. Perhaps Colin McGinn describes Humbert the best as old-fashionedprofessorial in manner, quietly studious, fussily pedantic, impractical, timid, tiresomely erudite, intellectually snobbish, verbose, and much given to pseudo-scholarly defenses of his pedophilia (31). His background becomes the foundation with which we view Humbert, the observations which he recounts in the readers minds are acute and accurate, a deception by which Nabokov plays upon his readers.Now I wish to introduce the following idea. Between the age limits of nine and fourteen there occur maidens who, to certain bewitched travelers, twice or many times older than they, reveal their true nature which is not human, but nymphic (that is, demonic); and these chosen creatures I propose to designate as nymphets. (Nabokov 16)Said like a true professor on the subject, Humbert launches the reader into the inner depths of his psyche. The readers learn of Humberts singular temptation of nymphets which become his life-long obsession and the driving force behind his motivation. The fact that Humbert sets limits on the existence of the creatures tells the readers he is very specific in defining the parameters. He is also a self-admitted solipsist; a person who only knows its present state and thinks he or she is the only existent thing (336). This explains Humberts incredible selfishness as he is considerate of only his own feelings and never that of Lolitas or any other person in the nov el. This driving force further polarizes Humbert from his place in society as his source of pleasure is perceived to be perverse by the public2E He needs to hide this atrociousness as to be extremely cautious of not letting the public discover his pedophilia, his individuality.Perhaps that is why a few utterances of less-than-sentimentalities belay his feelings for the death of his own mother. My very photogenic mother died in a freak accident (picnic, lightning) (10). His feelings do not extend beyond what is pleasurable or painful to himself but only to his own reality. Other deaths that occur in the story do not evoke any more emotions from Humbert, as he sees it as a channel to obtaining his own pleasure. For example, Charlotte Hazes unfortunate accident was met with joy, if not a wishing that she had passed sooner so that he may be alone with her daughter, Lolita. The numbness of my soul was for a moment resolved. And no wonder! I had actually seen the agent of fateand h ere was the instrumenthurrying housewife, slobbery pavement, a pest of a dog, steep grade, big car, baboon at its wheel (103). Nabokov, through his usage of the narrative as well as the acquaintance of the reader with the workings of the novel poses a moral dilemma, only one of a plentitude. Should the death of Humberts wife evoke a sense of guilt inside himself, or even the reader? From all that we know of Charlotte, she is a kitschy, popular-minded woman who treated her daughter in contempt, an innocent child, believing her to be a burden, whereas Humbert was only trying to protect his Lolita. In his own words, a departure from his regular prose, The Haze woman, the big bitch, the old cat, the obnoxious mamma (95). In relaying the events of Charlottes death, Nabokov is able to weave a bit of irony inside the story2E A dog that Humbert had swerved to avoid had caused the accident that had killed his wife. The reader is given the task to choose the morality of Humberts actions, in death as well as in his obsession. Death thus becomes a parallel theme to pedophilia how can we as readers judge oppositely on both issues?Through deconstruction of the characters, the reader begins to see not only the dual sides of the moral story that Nabokov poses to the reader as he did the previous question, but also the dual nature of all characters inside this story. Even Humbert Humbert, a repetitious echo of the name of the main character, seems to represent a second-sided nature to the man. This remains true of his history, and his views of Lolita. While a strict conservative by his political standards, he less inclined to believing himself of committing an atrocious crime such as pedophilia if he skews the actions to be justified by his solipsism. In fact, McGinn suggests his circumlocutions and fastidious euphemisms do indeed enable him to keep the immorality of his actions at some distance from his conscience; and moral enlightenment tends to be accompanied by plainer speech (32), basically stating that because Humbert has chosen to coexist within his two selves, the formal, sophisticated, well-educated Humbert, he needed an outlet for his human side, his lust for Lolita. In order to cover up his and justify this wild side, Humbert resorts to the usage of fastidious speech. This battle between the restraints of the Old World as opposed to the unrestricted freedoms of the New World, as represented by Humberts journey to America, is faced by Humbert both internally and externally. His choice of passively living his life inside this society which explicitly prevents him from doing do believes him to be societys ogre if he reveals his other side shows that Humbert is trying to make his choice of appreciating aesthetic beauty in young girls, an individualistic option.It is interesting to note that there was no revelation of Humberts aberrant association with Lolita until the confessions he wrote in a mock play that Charlotte discovered a ptly right before her death. We see society blind to Humberts perverseness, or perhaps, it was a result of his extremely capable ability at concealing it. The concealment was further illustrated by the two road trips undertaken by Humbert and Lolita in the novel. These trips, the first circles of paradise (283) are symbolic of an escape from a constant source of danger, the exposure of Humberts pedophilia, or perhaps a greater fear to him, Lolita learning about the wrongfulness of their actions. It was a means by which Humbert was able to keep mobile, nomadic life. Never staying more than one night at a hotel, Humbert does not allow the society to peek into his personal life. He becomes sterile to the belonging stage of a community. Through this choice, he seeks to isolate himself, and his perversion (Lolita), from any commitment by the community to do the right thing. This is his individuality at its peak, his morals prevent him from seeing what is deemed wrong by society a nd by physically placing himself away from the criticism, Humbert avoids the society.What is peculiar about the Nabokovian novel is the depiction of authority that Nabokov is supposedly poised against. One would believe that his struggles with the law pertain to the Pedophilia that his actions in that area resulted in his incarceration. However, such was not the case as each of the times Humbert has been in trouble with the law, it has been for something other than his incestuous affair with Lolita. The reader must keep in mind that his memoirs are written from jail and not from a psychiatric institution. The mandate of law which he has violated was not his relationship with Lolita, but rather was his murder of Quilty. Thus, we are to believe that the restrictions of his moral dilemma were not of killing or murdering; his plea to ladies and gentlemen of the jury (9) was not to justify his murder, although he does do a fantastic job of fabricating a motive, but rather to justif y his love for Lolita, which causes him to kill Quilty. This distinction should be made clear as we once again see the conflict of society; Humbert is able to avoid the persecution of pedophilia, but he not able to escape murder, a product of his mental disorder (that is, if we were to classify pedophilia as a psychological disease and not as a condition of appreciating ones vision of true beauty (34) as supported by Humbert)2EThe murder of Quilty poses the ultimate moment of duality by which Humbert is in essence murdering a form of himself. He observes that there are many nympholepts (32) who fall under the spell of girls like Lolita, who lose control of their mind in chase and pursuit. Quilty, the secondary character who Humbert seeks throughout the second part of the book, represents the alternate parallel shadowing Humberts every move. The last scene of struggle before Quiltys death between Humbert and Quilty (301) could be interpreted as a struggle between Humbert and hims elf. The only difference between Quilty and Humbert is Humberts own assumptions of solipsism and his thinking of exclusive ownership of Lolita. The struggle for the gun, which is phallic symbol in Freudian psychoanalysis, is representative of the fight for power between Quilty and Humbert, as both of their respective masculinities are threatened by the existence of the other. As Humbert shoots and kills Quilty (302), a formidable task but one made with great comical effect, he absolves the morality of his actions, and yet reaffirms them at the same time by pulling the trigger. The duality of Humberts character surfaces again, Nabokov seeks to ask the reader, why would he kill someone seemingly so similar to himself? Quilty only shares in Humberts appreciation for beauty, he no less falls for Lolita much the same way Humbert does. Why does he not understand the emotions of Quilty as they are perfectly the same as his own individuality? Because it is an attack on his own indiv iduality, his identification with Lolita, the bond he has found with her beauty, in Humberts mind is unique in itself. While society can parade on with its course, Humbert takes a sideline, as the adage goes, slows down to smell the roses. When another comes along to violate his property, his only action is the elimination of that threat. James Tweedie agrees as he states, Humberts solipsism aims at near-complete isolation, and the world beyond his insular existence is always confronted as a threat, as the intrusion of an incipient end into the precarious story of his time with Lolita (161).The question is deferred back to Humberts solipsism, and his obliviousness to the interactions of the outside world. To continue development of the understanding of Humbert, we refer to a single moment in his life, which he strives to relive, the epitome of the repetitive actions which he has tried to duplicate. One might say he experienced a moment in his life, which he wants to relive over and over again, through the immortalization in the image of not only Lolita, but of countless girls which he has lusted after. This experience dates back to his first love with Annabel. She was seen in general terms as: honey-colored skin, thin arms, brown bobbed hair,a little ghost in natural colors (11) quotes Humbert, and this is how I see Lolita. There is no question that his relationship with Lolita is founded on the yearning for the memory of Annabel. Nabokov makes a literary allusion to Edgar Allen Poes Annabel Lee, which spells out the tragedy of Annabel in Nabokovs own Lolita; the loss of a young loved one to a disease which could not be prevented. (Several clues to Humberts, and thus accordingly Nabokovs allusion of Annabel Lee include the check-in name of Humbert as a Dr. Edgar Humbert (118)) Humbert tries to emulate with every single relationship the ideal image of his lost Annabel, and as so, the image of the young and innocent child in Lolita fits this role. It was a unique experience he is trying to recreate; he believes that society would not understand this suffering. This becomes the purpose of the entire memoir: to convince his readers of his personally morality.In a last stance, Humbert pleads with the readers to comprehend his suffering, as according to him, he is only trying to relate back to his nature, I have but followed nature. I am natures faithful hound (135). This presents the paradox in the characterization of Humbert, from which we know him as. On one hand, Humbert has been the calculating, omnipresent fellow educated in the most elite universities of Europe, and as we are to see him on the other, a wild man giving into his natural desires. Even with the elegant prose, Humbert is not able to conceal this side of him, and that is precisely what Dr. John Ray, Jr. concludes about Humbert.I have no intention to glorify H.H. No doubt, he is horrible, he is abject, he is a shining example of moral leprosy, a mixture of fer ocity and jocularity that betrays supreme misery perhaps, but is not conducive to attractivenessHe is abnormal. He is not a gentleman. But how magically his singing violin can conjure up a tendresse, a compassion for Lolita that makes us entranced with the book while abhorring its author. (5)Thus through characterization, irony, the use of point of view, Nabokov creates the character of Humbert: an incessantly calculating fellow, making a choice between his adaptations of society versus the pursuit of personal pleasure in a self-advocated philosophy of solipsism, of which he chooses the latter. After putting himself in jail, he has chosen to finally share his obsession with the rest of the world in the form of a testimony in which he constantly begs the reader for his redemption. The reader is put to the task of evaluating Humberts arguments, are we to agree with him? Perhaps even sympathize with him? What exactly is Nabokov wanting us to conclude about the entire ordeal, sho uld we view Humberts position of choosing individuality over society as a model to our own lives or should we do exactly the opposite? Nabokov does not make a definitive conclusion in the text, that is, that is, he does not suggest one way or the other. This book does not answer its own questions, but rather poses them for the reader to reflect upon. Dr. John Ray, Jr. characterizes is best as a case historya classic in psychiatric circles (4) by which we are to evaluate future patients upon. As for Humbert, we see his pain, feel his sorrow, but we do not judge him one way or the other. His pleas are left as the dying remarks of a man who believed so strongly in his individuality, in his pursuit of aesthetic perfection, that he would kill for it. Humbert later dies, as Nabokov is a master of metaphors, of coronary thrombosis (3), otherwise known as a broken heart for the loss of his Lolita, for the loss of his individuality.With the formalist analysis, we are able to decipher t he characters, interpret the hidden meanings and perhaps even form some sort of conclusion about the novel, the basis of the book. The reader feels the polarization of the two forces, the individual versus the society, as we see its battle being fought by Humbert. His struggle illuminates this issue of individuals and their freedom of choice. However, to begin a deeper understanding of Nabokovs intentions of writing the book, we must also utilize the technique of New Historicism and see how his Lolita was a reflection of the events during that time period. We resort to the usage of material outside the confines of the novel, and look at what was going on the criticism Nabokov received, censorship, the social conformity of the post-war era, and the popularization of mass media to induce the conformation of individuals.Lolita was published in 1955, the middle year of a decade characterized by a post-war economic boom. America was as Ehrenhalt puts it, a world of limited choices (4). Through the mass industrial production of the 1940s in the wake of the war, America had developed a mass institutionalized system in which government standards, industrial competition, and economic factors rival the decadence of the Gilded Age, when monopolistic entities of a few controlled the opinions, options, and decisions of the population. Ehrenhalt typifies it to the entire socioeconomic and political aura stating, this was true of commerce as it was of sports and politics, and it was nearly true of the smallest transactions as it was the big ones (4). He further relates to this to shopping in a grocery store, day-to-day commerce was based on relationships on habit, not on choice (5). This lack of choice contributes to the conformation of a society in which only one set of values could be set, and recognized as the correct one. Even in dress for teenagers, society has a set of rules which perceivably cannot be broken. The dress code was described as almost a unifo rm: jeans, letter sweaters, and loafers (Tefertillar 1). These values extend its reach to personal morals. Using the institution of Church as an example of central authority figures, we see that adultery is a sin in the Bible, and therefore morally wrong for us, our neighbors, and consequently society as a whole. No one questions this authority; no one stands up outside of not only the social conformity, but the moral one as well. Nabokovs Humbert is one such figure, who does in his own way progress his rationalizations on the morality of his actions. He is conflicting with the social norms of that time period by lusting after prepubescent girls, the inception of which is not considered by any authority figure in the book, as it is construed as too taboo for even Law, the ultimate authoritarian, to touch. Nabokov thus provides a two-fold front against this mechanization and conformation. First, by publishing this book of questionable poerotic (Couturier 1) material, he is pus hing the limits of free speech in society, going against the grain of all other material published during this time. Second, his subject matter of his novel becomes his very response to the criticisms of his peers and of society, by having a fictitious certified doctor prepend the Lolita text, Nabokov is making a point of creating this book as a piece of art to be studied, not to be abused, much as Humbert studies Lolita as a piece of art. The pure aesthetic value of the book becomes the central theme, not the topics of which it deals with.Nabokov received countless criticisms for his Lolita, some of which began before he was even able to get it published. In his own response to the expected criticisms on an explanatory article he adds to the end of Lolita entitled On the Book Entitled Lolita, he explains his complications with numerous publishers who read over the book and thought it was either too risqu for their tastes to publish, or not pornographic enough.Certain techniques in the beginning of Lolita (Humberts Journal, for example) misled some of my first readers into assuming that this was going to be a lewd book. They expected the rising succession of erotic scenes; when these stopped, the readers stopped, too, and felt bored and let down. This, I suspect, is one of the reasons why not all the four firms read the typescript to the end. (313)Nabokov did not fit into the mold of either a writer of great merit with a book of artistic value, or a dispenser of sinful words portraying the indecencies of a man and a child, catering to the underground. He was not able to conform to either the best in society, or the worst the same dilemma faced by Humbert in Lolita. Nabokov in this sense joins the scores of other artisans, writers, poets, actors, in reforming the 1950s who inspired a culture revolution in the next ten years. The Fifties have suffered, as many things in history (and life) do, from uncomfortable neighborhood. This decade retained an aur a of domesticity that poorly compared with the emotional havoc wreaked by the previous years of war or the subsequent disturbances of counterculture and Civil Rights (Alves 25). Alves goes on to describe a pair of playwrights who cinematically found the right angle to highlight the assailed selfa victim of ruthless and corrupted societyan art engaged in exposing self-indulging nostalgia and the consensus that had shut American eyes to the McCarthy hysteria (28). Nabokov joins these playwrights in criticizing the blind faith of the American public in its own moral system, and as so, publishes a controversial novel which through its subject matter is able to expand the process of thinking outside the box, going beyond the set of rules.Even inside the novel, Nabokov critiques American society. The setting of the story corresponds with the contemporary time of its author, the 1950s. The roles of women in the novel are a representation of the type of conformity that Humbert desperate ly despises, and Nabokov scorns. The best example is the role of Charlotte Haze and her decadence in materialism and dedication to climbing the social ladder. Into our fifty days of our cohabitation Charlotte crammed the activities of as many years. The poor woman busied herself with a number of things she had foregone long before (Nabokov 77). These activities included what was traditional to do in the lives of a married couple. She is not able to see beyond these traditions as only social restraints, but rather becomes a slave, an operator within the system. Much like the movie The Matrix, she is blinded from the truth, which has become obsolete, trusting the crooked system of the rat race to obtain a piece of the American corona (wealth, family, religion), and is, in the process, enslaved by its massive reach. Humbert, being a deviant of that system and its traditions, despises her as well as her motives for operation. One gets the feeling that the only reason Charlotte m arries Humbert was out of practicality, once again fitting the social mold, and to promote her social position from a widow, to a more encouraged family.Nabokovs successful attempt to capture the elusive nature of the Fifties (Alves 38) in his Lolita, as previously described, works on two levels: the reaction to it, and the novel itself. Both promulgated the idea of rejection of the institution. Looking back on the Fifties, we come to realize that behind the faade of conformity, vital declarations of independence were being made (36), and Nabokovs writing of Lolita becomes his message to the reader to be aware of the social constraints placed upon him or her. Lawrence Kohlberg, a philosopher at Harvard University, describes the system of authority in his stage-modelConventional reasoning is oriented toward the norms of group expectations or the authority of law. Stage 3 is an interpersonal orientation in which moral reasoning is congruent with conformity to majority behavior. S tage 4, the orientation is toward law and social orderpost-conventional reasoning is characterized by efforts to define moral values and principles personally, apart from the external authority of peers or the law. (Robinson 2)Nabokov would agree with stage 4 of Kohlbergs model of authority, and reject stage 3. Humbert is not basing his actions off of the behavior of the majority, but rather is defining his moral values personally apart from the external authority of peers. As with last few words of the Kohlberg statement, the law, Humbert is not able to escape. His morality, his reasoning for being with Lolita, is justified in his mind; however his act of murder is not overlooked by law.In writing Lolita, Nabokov places a criticism on his time period, to watch out for overprotection by authority, for adjusting our civil liberties, and for splitting from the majority in believing to do what is right, justified in ones own mind, rather than ideals in the minds of others. This be comes relevant today as we still have to take heed to Nabokovs warning. Many artists, which we will of course consider Nabokov as a literary artist, have spoken out against conformity well after Nabokovs publishing of Lolita. One such person, an RB and hip-hop musician accurately portrays the stigma of American life as she sees it today in her song Mystery of Iniquity, What are we working for? Empty tradition? Reaching social positions? Teaching ambition to support the family superstition? The same problems that became the reason for Nabokovs writing the book are still faced by our society today. Contemporary artists are producing material, albeit in a different medium such as a song or a poetry reading, that carry the same message of individualism and shedding the confines of conformity in their works. Using new historicism, we not only focus on the effects of that conformity and those who speak out against it in that time, but also on how it relates to our sense of individ ualism. Nabokovs intentions for writing the book are thereby relevant to story in Lolita, and are relevant to our society today.New Historicism focuses on a time frame in which social forces, through one way or another causes an author to write a particular work. Feminist criticism focuses instead on the representation of women in the work, and how they are portrayed as figures of power. In Nabokovs Lolita, as in his portrayal of the character of Humbert and his depiction of the social forces of choice, the readers are once again subjected to his dual notion. Nabokov uses Lolita, the twelve year old girl, as a character who decidedly is possessive of her sexuality, and in turn becomes the power figure in the novel. Her actions, whether they are intentional or not, holds Humbert in bondage to his conflict between individuality and society. She is as much to blame for Humberts pedophilia as his own thoughts and actions are. Therefore, she remains outside of the societys morals, where supposedly women do not belong in the first place, and as such is immune to the effects of it. Using feminist analysis of Lolita, we are able to conclude that women remain outside the strict confines of societys conformity because they were not the ones who create the conformity, although most choose to live in it. However, this immunity of the females to the standards of society that are applicable to males, are abused by the males in an attempt to capitalize economically on it.On a very basic understanding of the plot level of Lolita, the reader might suspect that this is a very typical phallocentric novel. It is Humbert who takes Lolita on the road trip, provides for her entertainment, and becomes the center of her life. It is Humbert, who controls the life of this child, possessing her as if she was a piece of property. This possession is not due to the person herself, but rather to the image of that person.Thus had I delicately constructed my ignoble, ardent, sinful dreamWhat I had madly possessed was not she, but my own creation, another, fanciful Lolita perhaps, more real than Lolita; overlapping, encasing her; floating between me and her, and having no will, no consciousness indeed, no life of her own. (62)The very first words, coupled with the very last words of the memoir summarize this point very well. My Lolita (9), My Lolita (309), Humbert has in his mind obviously taken ownership of Lolita, in part because of her aesthetic qualities that he obsesses over so much, and in part because he is male. He even calls her his dreamy pet (120) as if she was some creature that he holds upon a chain, a dog or a cat, obedient to his every command. This deception of male in possession of a female is quickly overridden by a more careful analysis of the text.Keep in mind that Lolita is written from Humberts point of view, it is only logical that he believes in his ownership of Lolita. However, upon coming across several clues in the novel, we se e Nabokovs real ploy as he depicts women as the stronger sex. It is in fact Humbert on that leash, held in check by his Lolita. The first clue comes through the description of Humberts obsessiveness of Lolita. Nabokov through Humbert uses words of magic, superstition, as he describes Lolita as a fiery phantasm (264), or in other words an out of the earthly realm object. During the first night that Humbert explores the sexuality of Lolita, putting his thoughts in action, they stay at the Enchanted Hunters Inn (129). In that same passage, Humbert describes the initiation of what he has tried so hard to do by escaping society, using words of possession, the enchanted prey was about to meet halfway the enchanted hunter (131). In this instance, the term possession is not used as the ownership of something, but rather in the magical sense, as if someone was possessed. Humbert, through his false image that it is he who controls Lolita, is in fact possessed by her powers of sexuality . He is the enchanted hunter blindly following his prey that will lead him to places of trouble. Lolita is no longer a vulgar little flirt but the archetypal seductress and temptress (Couturier 1) is an accurate description of the transformation that Lolita has undergone through the novel. Nabokov further continues this premise in the plot by a play produced by Quilty. The play is ironically named The Enchanted Hunters (this is no coincidence!) in which Lolita is cast as the witch who casts the spell on the hunters. Nabokov utilizes the irony to speak out to the reader wanting him or her to think that Lolita is not as innocent as Humbert believes her to be. This at last proves true as we find through the development of the plot that Lolita has been cheating on Humbert with Quilty, and makes the choice of leaving him.What is significant about this is how the rules of social conformity do not apply to the females in the book. Lolita does not have any grave moral conflicts in he r actions with Humbert or Quilty. She is choosing to not live by rules set up by any males of the society, but instead, because of what she possesses (her sexuality), rewrites what is definitive of her individuality. Her source of power is derived from this escape of a social order, which Humbert tries to do, but fails. It can be inferred then, that Nabokov is trying to make a statement about how the society in the 1950s perceives women. While they are part of the machine that assimilates culture, they were not the makers, thus allowing a few of them like Lolita to escape its grasp. With their charms, their magical powers of seduction, they are able to enslave the male population to their liking.In todays world, we see an adaptation by society to try and incorporate women into the fitting roles. One little girl was listening while her mother was being interviewed. She was around nine or ten. She wore large, gold earrings, and her face was heavily made up (Appleyard 20). Thi s little girl is the modern version of Nabokovs Lolita, only that her free will has been taken away and replaced with the mold of society. Her make up, her jewelry, are all social stigmas that characterize the becoming of a female. Appleyards essay goes on to say, children these days are allowed or obliged to grow up too soon. Little girls, in particular, are arrayed in the sexually provocative paraphernalia of big girls boob tubes, short skirts, bikinis, make-up (21). This is a direct result of the media association of fashion or as Appleyard calls it, a kind of uniform (21). Because it is now socially acceptable to and in fact, fashionable, to associate ones self with the image of youth, which Humbert falls for in Lolita, the morals of society have shifted so that it accommodates the mass market economic advantage. Pop culture icons such as Britney Spears are used as instruments by the male dominated economic world to change the moral issues of society and institute a confo rmity based on their inception of fashion2E The womans power of youth in sexuality is used to enchant the money from the pocketbooks of males and females alike.Nabokovs Lolita poses the reader with several interesting and introspective questions. He pushes the edge on our limits of morality and questions our allegiance to society. He reflects upon a time of severe social conformity. And finally, in writing this book, he makes us observe our status quo and come to the realization that the warnings given about preserving your individuality need to be heeded. Through the feminist criticism, the reader is best able to relate the themes of Lolita to the contemporary times. The reader should realize the conforming aspect of popular culture, and compare the differences between Humberts time and the status quo to form the conclusion that things have not changed at all. The drive for conformity as taken on a new face, through the promotion of youth and freedom of sexuality. It is har d to qualify exactly how todays society would react to a man like Humbert. We dare not be hypocritical in accepting this society, and condemning a man like Humbert, while being mesmerized by images of youth. Even though our society has shifted its morals a bit, we are still its drab prisoners. It is through feminist analysis that we realize these things, thereby making it the most appropriate literary lens to use in relating it with a contemporary audience. When a reader views the book through a feminist lens, he or she will be able to identify the hypocrisy of his society.

The Mental Health Act By Charlie Gordon - 1001 Words

In 1959, the Mental Health Act was passed to stop the difference in mental hospital and other hospitals. Before this act mental illnesses were looked at differently. People with mental disabilities were put in asylums. Now the world sees that differently because we include them in everyday life. In Flowers for Algernon, Charlie Gordon experiences having a mental illness, and learns how to live a normal life after a life changing surgery. Charlie’s surgery changes his life for the rest of his life. Charlie Gordon lived in New York City at the age of 32 with a mental disability. He attend Beekman College Center for Retarded Adults to try to learn to read and write. His teacher, Miss Alice Kinnian, suggested him to take part in an†¦show more content†¦Donner, fire Charlie. He also learns the social skill love. He sees Miss Kinnian as his love, but she tells him that she is the only women in his life that he know well, and to go talk to other women. He eventually does this and finds interest in other women but they don t go very well. The Charlie before the surgery didn’t know much about his childhood, but the smarter Charlie had flashbacks of his childhood like how his mother used to love him but then didn’t and sent him away. One day he ventures to go see his father in his barber shop, but his father doesn’t recognize him and Charlie leaves without revealing who he is. Charlie then realizes that he needs to be put on the committee of this experimen t because he thinks he sees a flaw in the experiment which he later proves to be true. He proves that he will slowly fall back to the stage he was at before the operation. Just about right after he finishes this, Algernon dies and Charlie buries him in his backyard. Before he stops progressing and starts degressing he goes to visit his mother and sister. After regressing back to his old self, he goes to get his job back at the bakery. After seeing Alice again at the school, he thinks people feel sorry for him and goes to live in the Warren State Home. Charlie experiences drastic changes throughout the story. All of them are mentally due to the experimental operation he had. In the