As he examines how this was done in Chile, Silva fleshes out a great deal of the latter half of Allende's novel about the right-wing coup initially embraced by Esteban, but then used against his near and dear as absolute control falls in the hands of those whom he harmed earlier in his life.
Final Evaluation
According to Silva in Prevost and Vanden, the history of Chile is a history of the abuse of power and the importance of social conditions, gender, race, and political economy. but, like all the chapters of the book, he includes a Reference List at the end of his essay for readers for further, personal study of the literature of the period of this nation. Even historians acknowledge that simply studying the facts of political oppression is not enough -- one must understand how individuals cope with such cold, hard facts on a personal level, as…...
mlaWorks Cited
Allende, Isabelle. Paula. 1996.
Allende, Isabella. The House of the Spirits. New York: Bantam Books, 1982.
Harry, Vanden and Gary Prevost. Politics of Latin America, the Power Game. Oxford University Press, 2002.
Class struggles are one type of such instability, and this instability is hinted at again and again throughout the novel. Esteban's rape of one of the servants at the hacienda is indicative of the subjugation and authority that exists within the household, and the fact that this union ends up resulting in a child can be seen as indicative of the generative power of such a power and class structure. This child also ends up having a child, however, and the grandson of this class rape completes the cycle of violence by imprisoning and raping Esteban's granddaughter, showing a new type of class dominance that is representative of the equal evils yet changed perspective of the socialist/Communist regimes.
Gender Struggles and Female Power/Independence
Another very evident strain throughout the House of Spirits, and one that can be seen in both instances of rape along with may other events and details of character…...
mlaWorks Cited
Allende, Isabel. The House of Spirits. New York: Dial, 2005.
Garcia-Johnson, Ronie-Richele. "The Struggle for Space: Feminism and Freedom in the House of the Spirits." Revista Hispanica Moderna Volume 47, Issue 1 (1994), pp. 184-93.
Hamner, Lucia C. & a. Harron Akram Loodhi. "In the House of the Spirits: Toward a Post Keynesian Theory of the Household?" Journal of Post Keynesian Economics
Volume 20, Issue 3 (1998), pp. 415-33.
Then, if the parents did not listen to the doctors, they assumed more of the responsibility of what happened. How could the doctors expect the medicine to be taken correctly when the parents did not read, did not know mathematical symbols and were given change after change. They were blindsided by their own diagnosis and the arrogance that everyone would follow their treatment exactly. Nor can the doctors be excused for not understanding the Hmong ways. Reading National Geographic (pg. 57) is not the way to learn about a culture! Dr. Murphy's comment that "[p]eople in the early years of their medical careers have invested an incredible amount of time and energy and pain in their training, and they have been taught that what they've learned in medical school is the only legitimate way to approach health problems" surely does not cover their actions, either. The story about Dr.…...
They cannot ignore the socioeconomic issues of adversity so often present and, where necessary, need to act as advocates, mediators and social brokers (Compton, Galaway, & Curnoyer, 2005).
The concern is that the issue of healthcare for culturally diverse individuals is so complex, there are no exact rights and wrongs. For example, in Fadiman's book, no person(s) can be said to be ultimately correct or incorrect in his/her behavior or actions; everyone did what he/she thought was right. In order to help others who have different cultural backgrounds and experiences, as the Hmong, it is essential to be 1) proactive. That is, to forecast the transforming demographics in the U.S. over the coming decades and put plans into place that will best serve these individuals and 2) collaborative. The best results occur when professionals from different backgrounds and expertise share best practices and learn from each other. What could have…...
mlaReferences
Compton, B., Galaway, B., & Curnoyer, B.R. (1994). Social work processes (7th ed.).
Pacific Grove, CA: Brooks/Cole.
Fadiman, Anne (1997) the Spirit Catches You, and You Fall Down. New York: Farrar, Straus and Giroux.
Gladwell, M. (2002). The tipping point: How little things can make a big difference. Boston: Little Brown
Asian media, specifically anime and animated movies like "Spirited Away," impact Saudi youth?
Argument
Anime or what some may consider, Japanese animation, is one of the main aspects of Japanese media. It has reached millions of people worldwide and inspired fashion, movies, and even an entire city, Akihabara. Hayao Miyasaki's "Spirited Away" is what some consider one of his best works. The magic of this animated film has brought countless fans into the realm of anime and Japanese animation. ith its themes of connection, the spirit world, and memory, it has generated meaning and depth within its growing audience. The creator, Hayao Miyasaki, is a traditional artist, focusing on strong images and themes of love, good and evil, and childhood to portray his character and tell his stories. These stories have brought him and Japanese animation in general, increased success, with "Spirited Away" becoming the most popular Japanese animated film to…...
mlaWorks Cited
Baber, Zaheer. CyberAsia: the Internet and society in Asia. Leiden: Brill, 2005. Print.
Cubbison, Laurie. "Anime Fans, DVDs, and The Authentic Text." The Velvet Light Trap 56.1 (2005): 45-57. Project Muse. Web. 9 Apr. 2014.
Darling-Wolf, Fabienne. "Virtually Multicultural: Trans-Asian Identity and Gender in an International Fan Community of a Japanese Star." New Media & Society 6.4 (2004): 507-528. Print.
Ellis, Jonathan. "The art of anime: Freeze-frames and moving pictures in Miyazaki Hayao's." Journal of Japanese & Korean Cinema 2.1 (2010): 21-34. EBSCO. Web. 9 Apr. 2014.
spirit catches you and you fall down.
Notions of epilepsy amongst the Hmong nation are diametrically different to those of the West.
The Hmong believe that epileptic individuals are particularly fancied by malevolent spirits (called 'dabs') that enter their bodies, make them sick, and allow them to communicate with the spirit realm in order to serve as mediums to help others in their present existence and to communicate with those who are dead.
This religious belief is called shamanistic animism, which asserts that malevolent spirits are constantly seeking human souls to inhabit, particularly those of vulnerable or unloved children (although Lia, in this case, was the favorite child) and that epilepsy is but one instance of the spirit's inhabiting the human body.
In Hmong culture, epilepsy is referred to as quag deb peg (I.e. "The spirit catches you and you fall down."). Perceived as an honorable condition, the epileptic individual is obligated, by…...
mlaReference
Fadiman, A. The spirit catches you and you fall down. Farrar & co., 1997
Grace lives in a house, a house that bakes its residents like an oven, because it is really too hot and unsuited for life in a desert. Still, holding onto her status, Grace lives in a European-style dwelling, with stiff and uncomfortable furniture as an example of her wealth. Grace was born poor, but because of the oil-rich nature of her land, she has acquired status within her community. The piano she longed for as a young girl is not played, and rots, but Grace does not care, because her ability to buy it is testimony to the fact, in her eyes, that she has done something significant with her life.
In short, Grace has fully embraced all of the myths of capitalism within American culture. However, at the beginning of the book, she is dead, murdered, it is implied because of her wealth and the jealousy her wealth stirs…...
House music also influenced the development of b-boying, or breakdancing, which took house dance moves and made them more aggressive. Close physical posture and movement without physical contact in b-boying can be seen in capoeira. Like capoeira, house dance styles varied by region. For instance, in Chicago and Detroit, jacking was a major element of house dance. Jacking was a dance move that focused on torso movements and created a rippling effect, and the dance known as "The Farmer" also originated in this type of house music (Mirani). Jacking was influenced by the heavier sounds of techno and acid music. On the East Coast, house music was highly influenced by hip-hop music. Dance moves that originated on the East Coast include "Loose Legs," the "Train," skating, and Jamaican skanking (Mirani). On the est Coast, house music was more commercial and dance moves were influenced by b-boys.
In addition to the…...
mlaWorks Cited
Brown, James. "Shared Characteristics of Music & Dance: Capoeira and Dance Music." Prezi.
20 April 2013. Web. 26 April 2013.
"Capoeira Instruments." Capoeira World. Web. 26 April 2013.
"History of Capoeira." 1999. Web. 26 April 2013, from http://www.capoeira.htmlplanet.com/
However, there is also danger to the sexuality that lies behind sweetness, as when a girl Sally, marries a marshmallow salesman to escape an abusive father, entering a union that seems as bad as the home she is leaving.
A final symbol of the novel is that of play -- few adult women, except for the insane Ruthie, are seen enjoying themselves over the course of the novel. Girls can play at jump rope and look at clouds, but they worry about how the burdens and cares of an adult life -- like abusive or absent husbands, children, and money worries -- will weigh them down, as their bodies mature. Men are shown playing and gambling, but women must put their own pleasures aside for fathers, husbands, and brothers. Early on in the novel, Esperanza comments how even in her family the boys and the girls tend to separate as…...
Meeting House and Counting House: The Quaker Merchants of Colonial Philadelphia, 1682-1763 by Frederick B. Tolles. (New York, W.W. Norton 1963, c1948), xiv, 292 p., [8] p. Of plates illus., ports, (BX7649.P5 T64 1963).
This book covers quite a specific part of our history, the Quakers of Philadelphia, and their influence on colonial merchant economics. Philadelphia was a commerce capital in early America, and banks and lenders from all over the world centered their American activities in the city. Quakers helped found the city, and were major forces in the business and industry of Philadelphia. Tolles cleverly intertwines the religious constraints of the Friends, and how these constraints consistently affected their ability to do business, and their own view of their dealings in the business world. One merchant, William Edmundson, seemed to be more interested in the spiritual rather than material welfare of his peoples, compared their merchant techniques to…...
mlaReferences
Tolles, Frederick B. Meeting House and Counting House: The Quaker Merchants of Colonial Philadelphia, 1682-1763.
The people elected Andrew Jackson President of the United States even though he had married a divorced woman. Nonetheless…men and women had specific marital responsibilities and lived with considerable restraint on their behavior, always subject to community approval. Men were assigned the world of business and family support. omen were custodians of the home.
In such a social situation, Ibsen, by having Nora walk out on her husband, is literally slapping social convention in its face. In fact, in such a social context, Nora is a walking contradiction: she breaks convention by forging her father's name and taking on work herself (without her husband knowing) to pay a debt that saved his life. Yet his ungratefulness scathes her so badly that she sees no point in acting like his "doll."
Still, it is not social custom that Nora goes out of her way to buck. All of her actions have been…...
mlaWorks Cited
Engel, Margorie. "The History of Divorce." Flying Solo. Web. 8 Aug 2011.
Ibsen, Henrik. "A Doll's House." Project Gutenberg. Web. 8 Aug 2011.
Johnson, Paul. Intellectuals. New York, NY: HarperCollins, 2007.
New Testament. New International Version, 1984. Biblos. Web. 8 Aug 2011.
Spirit of the Samurai
I suppose I became a modern Samurai through the experience of my father's death. My father belonged to the old school of Samurai philosophy -- a way of life that I despised for one reason - he committed ritual suicide known to the Samurai as Seppuku, or Hara-kiri. I remember the day that he died. It was cold and very early in the morning when he came to me and told me about the ways of the Samurai. He told me about honor and a life dedicated towards a morality of perfection; a way of life that had the highest moral goals in attempting to achieve a perfect state of being and living. He also told me at length about the ancient Samurai who valued the warrior's aggression as much as kindness and compassion. I was a bit confused by his lecture. After all, I had…...
mlaBibliography
Seppuku - Ritual Suicide. Retrieved November 21, 2004. Web site:
http://victorian.fortunecity.com/duchamp/410/seppuku.html
Matrasko C. BUSHIDO, WARRIOR CODE OF CONDUCT:the Samurai. Retrieved November 21, 2004 from Aikidp World. Web site: http://www.aikido-world.com/articles/Bushido-code%20of%20the%20Warrior,%20the%20Samurai.htm
Way of the Spiritual Warrior. Retrieved November 21, 2004. Web site: http://www.meaningoflife.i12.com/Warrior.htm
House of Mirth is set in New York high society in the 1920s, where the affluent have little more to do than to criticize and gossip about one another. Their conversations with each other are filled with snappy comments and sugarcoated insults. Despite their wealth, their setting, an environment filled with insecurities and constant arguments, taints the characters.
The main character, Lily Bart breaks through the setting with her independent spirit, ability to speak her own mind and dismissal of the thought of simply marrying for security. Her personality is not well accepted by society and she is a target for their scorn and derision. In short, her refusal to conform to her environment makes her the enemy of society.
The setting is a society where appearances mean everything. Therefore, once Lily loses her status as an attractive asset in society, her world collapses. The social setting of the novel is…...
Pneumatology: The Doctrine of the Holy SpiritTable of ContentsINTRODUCTION 3Nature of the Issue 3Purpose of the Study 6Procedure of the Study 6CHAPTER 1THE CREATION 8In the Beginning 9Christ Revealed in Genesis 12CHAPTER 2THE REDEMPTION 16The Incarnation 16The Baptism 20The Ministry 22The Sacrifice 26CHAPTER 3REGENERATION AND RENEAL 28The Spirit and the Mission 28The Personality of the Spirit 31CHAPTER 4FOLLOING CHRIST IN THE SPIRIT 34The Power of the Spirit 34The Dark Night of the Soul 35Prayer 38CONCLUSION 40INTRODUCTIONNature of the IssueIf the Old Testament can be called the Age of the Father, and the Gospels the Age of the Son, the time since Pentecost can be referred to as the Age of the Holy Spiritfor it is at Pentecost that the Paraclete comes to the Apostles, confirms them in the Faith, and gives them the courage to set about on their mission of evangelizing the world. The Holy Spirit is thus important…...
mlaWorks CitedAmit, Yairah. \\\\\\\\\\\\\\\"\\\\\\\\\\\\\\\" The Glory of Israel Does Not Deceive or Change His Mind\\\\\\\\\\\\\\\": On the Reliability of Narrator and Speakers in Biblical Narrative.\\\\\\\\\\\\\\\" Prooftexts 12.3 (1992): 201-212.Augustine. De Trinitate. Accessed 25 Apr 2021.Bonhoeffer, Dietrich. The Cost of Discipleship. New York: Touchstone, 1937.Bright, Pamela. \\\\\\\\\\\\\\\"Augustine and the Ethics of reading the Bible.\\\\\\\\\\\\\\\" The Reception and Interpretation of the Bible in Late Antiquity. Brill, 2008. 55-64.Coffey, David. \\\\\\\\\\\\\\\"The Holy Spirit as the mutual love of the Father and the Son.\\\\\\\\\\\\\\\" Theological Studies 51.2 (1990): 193-229. Duffner, Fr. Paul. “The Rosary and St. Dominic: In Defense of a Tradition.” The Rosary Light & Life – Vol 49, No 5, Sep-Oct 1996. https://www.rosarycenter.org/homepage-2/rosary/the-rosary-st-dominic/ . Accessed 25 Apr 2021.Golahny, Amy. \\\\\\\\\\\\\\\"Appropriating for Commentary: Rembrandt’s Critique of Titian, Raphael, and Leonardo.\\\\\\\\\\\\\\\" Rembrandt—Studies in his Varied Approaches to Italian Art. Brill, 2020. 139-157.Graham, Billy. The Holy Spirit. Nashville, Tennessee: Thomas Nelson, 1988.Grudem, Wayne. Systematic Theology: An Introduction to Biblical Doctrine, Grand Rapids, Michigan: Zondervan, 1994.Horton, Michael. Rediscovering the Holy Spirit: God’s Perfecting Presence in Creation, Redemption, and Everyday Life. Zondervan Academic, 2017.The New Interpreter’s Bible. Volume VIII. Abingdon Press, Nashville, 2010.Piper, John. “Where was the Holy Spirit on Good Friday?” https://www.desiringgod.org/interviews/where-was-the-holy-spirit-on-good-friday . Accessed 25 Apr 2021.Saward, John. Redeemer in the womb: Jesus living in Mary. Ignatius Press, 1993.Sheen, Fulton. Three to Get Married. Scepter, 1951.Shelton, James B. Mighty in word and deed: The role of the Holy Spirit in Luke-Acts. Wipf and Stock Publishers, 2000.https://www.newadvent.org/fathers/130101.htm .
Susanna Wesley appealed to the idea of vocation in defending her practice of holding Sunday evening gatherings. Samuel Wesley spoke of the "inner witness" during his final witness. Describe a Wesleyan understanding of the Holy Spirit in conversation with one of these influences.
John Wesley's view of the Holy Spirit was a being that enabled the believer to love others as he loved himself and to enable the believer to participate in a universal spirit of divine love and grace (Wesley, 1980, p. 109). The Holy Spirit is a vehicle of grace that brings human beings to God by virtue of working upon their inner spirit. The fact that the Trinity has a component which is so mysterious underlines the notion that believers have a personal relationship with God that is manifest through faith alone. The Holy Spirit, like faith itself, is inwardly rather than outwardly visible. But it is…...
mlaReference
Wesley, J. (1980). John Wesley (Library of Protestant Thought). A. C. Outler (Ed.). Oxford:
Wesley, S. (1742). A letter by his mother. Retrieved from: http://carlarolfe.com/swesley.pdf
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