Hazara people Essay Example for Free

Hazara people Essay 1. Friendship, guilt, redemption â€Å"He knew about Assef, the kite, the money, the watch with the lightning bolt hands. He had always known. ‘Come. There is a way to be good again,’ Rahim Khan had said on the phone just before hanging up. Said it in passing, almost as an afterthought. † (Chapter 14, pg 202). This quote symbolizes how Amir strived to do everything to forget, all he needed to do was to fly to Pakistan and see what Rahim Khan wanted him to do. So thats exactly what Amir did. Rahim Khan tells Amir that there is a way to be good again. Amir knew straightaway what he was talking about. He realizes, that all of those years, Rahim Khan had known about Assef, the kite, the money, the watch with the lightning bolt hands. He had always known. Rahim Khan had knew about Hassan getting raped. He needs to go to Afghanistan and talk about the ‘unspoken secret’ they both knew about. After the phone conversation, Amir keeps remembering Hassan saying ‘for you, a thousand times over! ’ Thinking of this, he knows he has to go to Afghanistan, see Rahim Khan, uncover the secrets and do whatever he asks to ‘be good again’. By this he means that Amir has the opportunity to make up for his betrayal of Hassan by saving his son, Sohrab. Rahim Khan knows what really happened to Hassan and also knows that this has been bothering Amir for years so he is basically implying that Amir can still redeem himself if he goes back to Afghanistan. When Amir ran, he ran from jealousy and fear; fear of Assef and fear of his own reputation as a Pashtun standing up for a Hazara. The negativity of the social setting influenced Amir’s rash decision on betraying Hassan. The prevailing theme of guilt and redemption is weaved through the journey of Amir’s life, influenced by the society, where Hazaras are betrayed. 2. Parental relationships â€Å"Here is another cliche my creative writing teacher would have scoffed at; like father like son. But, it was true, wasn’t it? As it turned out, Baba and I were more alike than I’d ever known. We had both betrayed the people who would have given their lives for us. And with that came this realization: that Rahim Khan had summoned me there to atone not just for my sins but for Baba’s too. † (Chapter 18, pg 238) I chose this quote because not only is it ironic in and of itself, but it also ironically characterizes all the characters in the novel. Amir felt his â€Å"sin†Ã¢â‚¬â€betraying Hassan—made him so different from his father. He has spent much of his life trying to please Baba and mimic his father’s life. It is ironic that now, all these years later, when he discovers he and had father were so similar, it sickens him rather than bringing him joy. In the novel, he continually states that he would’ve never would have dreamed that Baba’s greatest sin would be theft on so many different levels (stealing wife, purity, truth) and gone against the nang and namoos, he so adamantly preached to his son. Amir and Babas relationship changes throughout the novel. The novel starts out with Amir doing whatever he could to win his fathers attention, which includes betraying his best friend, Hassan. He betrayed Hassan for his fathers full attention. He then earns it when Hassan and Ali move out and Baba and Amir move to America. This quote shows that Amir and Baba are very alike. They both betrayed their best friends. Baba betrayed Ali by sleeping with his wife, and Amir betrayed Hassan by not standing up for him while getting assaulted. Then they both try to redeem themselves with doing other good deeds. Baba, running an orphanage, and Amir going back to Kabul to save Sohrab, Hassans son. 3. Maturing â€Å"Earlier in the morning, when I was certain no one was looking, I did something I had done twenty-six years earlier: I planted a fistful of crumpled money under a mattress† (Chapter 19, pg 254) This quote shows how Amir had changed and grew more mature than before. In Kabul, before he had done the same thing to kick out Ali and Hassan. I lifted Hassans mattress and planted my new watch and a handful of Afghani bills under it. I waited another thirty minutes. Then I knocked on Babas door and told what I hoped would be the last in a long line of shameful lies. † (pg. 110) Before, when he put the money under Hassans mattress, it was a coward move. He did it so Baba would get rid of both Hassan and Ali. Amir kept trying to cover up his past and get rid of it by setting Hassan up. He thought if Hassan left, then everything would go back to normal, but it didnt. Now, Amir had a heart. Rahim Khan told Amir to come back to Afghanistan to rescue Hassans son Sohrab. Amir stayed with Wahids family. They didnt have much at all. They served Amir all their food they had. Amir felt guilty for all the riches he had. Living in America, without war, having sanitary living conditions and enough food for meals three times a day. So, when it was time for Amir to leave, he snuck a fistful of money under the mattress. This time, it wasnt a coward who had done it, it had been a loving, but guilty man. Amir was slowly paying back his dues and hardships he had created in the past. 4. Strength of the human spirit â€Å"Then I told him I was going to Kabul. Told him to call the Caldwells in the morning. ‘I’ll pray for you, Amir jan,’ he said. †(Chapter 18 pg 239) Not only did Amir not stand up for himself, he did not stand up for others either (like Hassan when he got raped). Amir didnt dare to say his opinion, to the public, or to Assef that he and Hassan are friends because Hassan is Hazara and always was going to be. Later that changes. He fights for Sohrab, in fact what he really is doing is fighting back for all the times he didnt fight for Hassan, against Assef. In the fight he gets hare lipped just like Hassan, I think thats a symbol. A symbol that says that he has become as brave as Hassan. Another thing that indicates this change is that in the dreams he used to have where he couldnt part his father from the bear he later dreams of himself as the bear. He always admired his father, and his father was very brave. Bears are significant as brave and fearless. Back in Kabul, it seemed like Amir was finally doing something good in his life. After some misgivings, Amir agrees to rescue Hassans son, Sohrab, from an orphanage in Kabul. Amir even fights against a Taliban official who turns out to be Assef in order to save Sohrab. This reminds Amir and the readers that this time it wasn’t Hassan who was in Assef’s fist, it was his son and Amir had to save Sohrab because he couldn’t save Hassan last time. This is action instead of inaction; bravery instead of cowardice; selflessness instead of self-absorption. Perhaps this streak of good deeds will make up for his betrayal of Hassan. Its almost as if the confident Amir combines with the helpless and coward childhood Amir. While saving Sohrab, Amir makes a huge mistake and goes back on a promise to Sohrab. As a result, Sohrab tries to commit suicide. Were watching Amir repeat mistakes from the past even as he attempts to put the past to rest. This is Amir at his best and worst and perhaps this is the real Amir that really combines all the previous versions of him. Hes weak and blind, but also essentially kind. Hes jealous, but in the end only wants to be loved. Even though sometimes during the book, we would want to scream at Amir, but as we know that hes an utterly human character, and can’t blame him for anything. 5. ‘Discrimination and prejudice â€Å"True, I hadn’t made Ali step on that land mine, and I hadn’t brought the Taliban to the house to shoot Hassan. But I had driven Hassan and Ali out of the house. Was it too far-fetched to think things might have turned out differently if I hadn’t? Maybe Baba would have brought them to America. Maybe Hassan would have a home of his own now, a job, a family, a life in a country where no one cared that he was a Hazara, where most people didn’t even know what a Hazara was. Maybe not. But maybe so. † (Chapter 18, pg 238) The Kite Runner tackles the issue of discrimination in Afghanistan with an example of the relationship between Pashtuns and Hazaras. Babas father sets an example for Amir of being kind to Hazara people, even though they are historically not appreciated and persecuted. Baba could have easily sent Ali to an orphanage after his parents death, but he chose not to and picked the decision of raising him in his household. Baba does the same with Hassan, although this is because of the fact that Hassan is actually his son after all. Even in Babas house, the house of best intentions, the class barrier between the Pashtuns and Hazaras endures. Ali is as dear to Baba as a brother. Baba calls him family. But Ali still lives in a hut and sleeps on a mattress on the floor. He tends the garden, cooks, and cleans up after Baba, and raises Hassan to do the same. So strong is Hassans identity as a servant that even as an adult, when Baba is gone, he has no sense of entitlement. He insists on staying in the hut and doing housework. When Hassan dies defending Babas house, he does so not because he feels it belongs to him, but because he is being loyal to Baba and Amir. Discrimination is everywhere and nowhere at the same time. Assef tells Amir, Afghanistan is like a beautiful mansion littered with garbage, and someone has to take out the garbage. Like his idol, Hitler, he feels entitled to killing those he deems unworthy of living in his land. He even relishes the term ethnic cleansing because it goes so well with his garbage metaphor. Like Baba, many people do not mention the Hazaras history of persecution. The author shows that the persecution of the Hazaras is not new, but a greatly intensified outgrowth of long-held discrimination. 6. Man’s inhumanity to man â€Å"How could he have lied to me all those years? To Hassan? He had sat me on his lap when I was little, looked me straight in the eyes, and said, There is only one sin. And that is theft When you tell a lie, you steal someones right to the truth. Hadnt he said those words to me? And now, fifteen years after Id buried him, I was learning that Baba had been a thief. And a thief of the worst kind, because the things hed stolen had been sacred: from me the right to know I had a brother, from Hassan his identity, and from Ali his honor. His nang. His namoos. † (Chapter 18, pg 237) Until Rahim Khan reveals Babas secret, Amir thinks he is the only sinner among his family and friends. The biggest shocker to Amir was that Hassan was really his half brother. After Amirs mother died, Baba had slept with Hassans mother and got her pregnant. All along Baba knew that Hassan was his son and Ali covered as his father and the two of them were servants in Babas house. Amir thought about the reason why Baba was so worked up over Amirs mentioning of getting new servants was because he would be losing his son that way. There were so many signs he realizes like the plastic surgery and always inviting Hassan to events. Amir was filled with anger and he felt betrayed by Rahim and especially Baba. The regret is even greater in his life that he had driven out his own half brother and did not even know it, and now there is no way to make things right because Hassan is dead. Amir is shocked, taken back, and deeply hurt. Even before Amir betrays him, Hassan makes him feel guilty simply by being such a righteous person. Amir is constantly trying to measure up to Baba, because he does not realize that Baba is so hard on him because of his guilt over his own sin. Amir feels as though his entire life has been a cycle of betrayal, even before he betrayed Hassan. But having a taste of betrayal himself does little towards redeeming Amir. In Ghazi Stadium, the Taliban skews the words of Muhammad in order to justify murdering the alleged adulterers. The mullah announces that every person should have a punishment befitting his sin. Although he would not want to compare himself to the Taliban, Amir believes this in regards to his own sin. When he tried to get Hassan to pelt him with pomegranates, he was expressing his feeling that in order to be forgiven for hurting Hassan, Hassan must hurt him. When Assef almost kills Amir, he felt healed, as though now that Assef has hurt him, it is fair. He even tells Farid that in the room with Assef, he got what he deserved. In the end, Amir finds out that punishment is not what will redeem him from his sin. It is not even saving Sohrab. In order to make up for his sin and Babas before him, Amir must erase the lines of discrimination he has lived with all his life by giving Sohrab an equal chance at success and happiness.

William Shakespeares A Midsummer Nights Dream Essay -- Shakespeare M

William Shakespeare's A Midsummer Night's Dream A Midsummer Night’s Dream could have easily been a light-hearted, whimsical comedy. Complete with a magic forest and a kingdom of fairies, it is an iconic setting for amorous escapades and scenes of lovers. But Shakespeare’s writing is never so shallow; through this romantic comedy, Shakespeare postulates an extremely cynical view of love. A Midsummer Night’s Dream becomes a commentary on the mystery of love, and lovers in general emerge shamed. Especially in the episodes among the four young Athenians, the lover is painted as a fickle creature, always changing his or her mind, and love as a passing phenomenon. Love is not an unfathomable, kind emotion, but it is ironically cruel, and by the end of the play, the concept of true love is tinged with doubt. The lover is unreliable in A Midsummer Night’s Dream. This is first seen in Demetrius’s treatment of Helena. As the play opens, Demetrius is already in love with Hermia, but Helena tells us that she has once been his love: For ere Demetrius look’d on Hermia’s eyne, He hail’d down oaths that he was only mine; And when this hail some heat from Hermia felt, So he dissolv’d, and show’rs of oaths did melt (1.1.242- 245). Demetrius’s oaths lose their meaning, and Helena is left with a demeaning love. However, Demetrius is not alone in his mutability; Lysander, too, quickly replaces one love with another. Though Lysander is somewhat redeemed through the use of the love potion, the fact remains that his love changes. Early in the play he says to Hermia, â€Å"[M]y heart to yours is knit, / so that but one heart we can make of it† (2.2.47-48), but later he reviles his supp... ...e deeper and more resounding than the conflicts that are resolved. Is it possible for Demetrius and Helena to live happily ever after though the love binding them is synthetic? Can Lysander and Hermia ever have a trusting relationship, knowing the fickleness of love? A Midsummer Night’s Dream has potential to be a cheerful play, but it has too many sharp edges and hard scenes to be so. The concept of love is quite convincingly questioned. Here, love is not faithful, kind, or true; it can be lost and manufactured, and is alarmingly harsh. The play ends happily, with the young people in their respective couples, but the bitter undercurrents are too strong to ignore. Works Cited Shakespeare, William. A Midsummer Night's Dream. Norton Introduction to Literature. Ed. Jerome Beaty et. al. 8th ed. New York: W.W. Norton & Company, 2002. 1614-1670.

The Lost Symbol Chapter 132-133

CHAPTER 132 Katherine Solomon's heart felt light as she hurried up the hill toward the base of the Washington Monument. She had endured great shock and tragedy tonight, and yet her thoughts were refocused now, if only temporarily, on the wonderful news Peter had shared with her earlier . . . news she had just confirmed with her very own eyes. My research is safe. All of it. Her lab's holographic data drives had been destroyed tonight, but earlier, at the House of the Temple, Peter had informed her that he had been secretly keeping backups of all her Noetic research in the SMSC executive offices. You know I'm utterly fascinated with your work, he had explained, and I wanted to follow your progress without disturbing you. â€Å"Katherine?† a deep voice called out. She looked up. A lone figure stood in silhouette at the base of the illuminated monument. â€Å"Robert!† She hurried over and hugged him. â€Å"I heard the good news,† Langdon whispered. â€Å"You must be relieved.† Her voice cracked with emotion. â€Å"Incredibly.† The research Peter had saved was a scientific tour de force–a massive collection of experiments that proved human thought was a real and measurable force in the world. Katherine's experiments demonstrated the effect of human thought on everything from ice crystals to random-event generators to the movement of subatomic particles. The results were conclusive and irrefutable, with the potential to transform skeptics into believers and affect global consciousness on a massive scale. â€Å"Everything is going to change, Robert. Everything.† â€Å"Peter certainly thinks so.† Katherine glanced around for her brother. â€Å"Hospital,† Langdon said. â€Å"I insisted he go as a favor to me.† Katherine exhaled, relieved. â€Å"Thank you.† â€Å"He told me to wait for you here.† Katherine nodded, her gaze climbing the glowing white obelisk. â€Å"He said he was bringing you here. Something about `Laus Deo'? He didn't elaborate.† Langdon gave a tired chuckle. â€Å"I'm not sure I entirely understand it myself.† He glanced up at the top of the monument. â€Å"Your brother said quite a few things tonight that I couldn't get my mind around.† â€Å"Let me guess,† Katherine said. â€Å"Ancient Mysteries, science, and the Holy Scriptures?† â€Å"Bingo.† â€Å"Welcome to my world.† She winked. â€Å"Peter initiated me into this long ago. It fueled a lot of my research.† â€Å"Intuitively, some of what he said made sense.† Langdon shook his head. â€Å"But intellectually . . .† Katherine smiled and put her arm around him. â€Å"You know, Robert, I may be able to help you with that.† Deep inside the Capitol Building, Architect Warren Bellamy was walking down a deserted hallway. Only one thing left to do tonight, he thought. When he arrived at his office, he retrieved a very old key from his desk drawer. The key was black iron, long and slender, with faded markings. He slid it into his pocket and then prepared himself to welcome his guests. Robert Langdon and Katherine Solomon were on their way to the Capitol. At Peter's request, Bellamy was to provide them with a very rare opportunity–the chance to lay eyes upon this building's most magnificent secret . . . something that could be revealed only by the Architect. CHAPTER 133 High above the floor of the Capitol Rotunda, Robert Langdon inched nervously around the circular catwalk that extended just beneath the ceiling of the dome. He peered tentatively over the railing, dizzied by the height, still unable to believe it had been less than ten hours since Peter's hand had appeared in the middle of the floor below. On that same floor, the Architect of the Capitol was now a tiny speck some hundred and eighty feet below, moving steadily across the Rotunda and then disappearing. Bellamy had escorted Langdon and Katherine up to this balcony, leaving them here with very specific instructions. Peter's instructions. Langdon eyed the old iron key that Bellamy had handed to him. Then he glanced over at a cramped stairwell that ascended from this level . . . climbing higher still. God help me. These narrow stairs, according to the Architect, led up to a small metal door that could be unlocked with the iron key in Langdon's hand. Beyond the door lay something that Peter insisted Langdon and Katherine see. Peter had not elaborated, but rather had left strict instructions regarding the precise hour at which the door was to be opened. We have to wait to open the door? Why? Langdon checked his watch again and groaned. Slipping the key into his pocket, he gazed across the gaping void before him at the far side of the balcony. Katherine had walked fearlessly ahead, apparently unfazed by the height. She was now halfway around the circumference, admiring every inch of Brumidi's The Apotheosis of Washington, which loomed directly over their heads. From this rare vantage point, the fifteen- foot-tall figures that adorned the nearly five thousand square feet of the Capitol Dome were visible in astonishing detail. Langdon turned his back to Katherine, faced the outer wall, and whispered very quietly, â€Å"Katherine, this is your conscience speaking. Why did you abandon Robert?† Katherine was apparently familiar with the dome's startling acoustical properties . . . because the wall whispered back. â€Å"Because Robert is being a chicken. He should come over here with me. We have plenty of time before we're allowed to open that door.† Langdon knew she was right and reluctantly made his way around the balcony, hugging the wall as he went. â€Å"This ceiling is absolutely amazing,† Katherine marveled, her neck craned to take in the enormous splendor of the Apotheosis overhead. â€Å"Mythical gods all mixed in with scientific inventors and their creations? And to think this is the image at the center of our Capitol.† Langdon turned his eyes upward to the sprawling forms of Franklin, Fulton, and Morse with their technological inventions. A shining rainbow arched away from these figures, guiding his eye to George Washington ascending to heaven on a cloud. The great promise of man becoming God. Katherine said, â€Å"It's as if the entire essence of the Ancient Mysteries is hovering over the Rotunda.† Langdon had to admit, not many frescoes in the world fused scientific inventions with mythical gods and human apotheosis. This ceiling's spectacular collection of images was indeed a message of the Ancient Mysteries, and it was here for a reason. The founding fathers had envisioned America as a blank canvas, a fertile field on which the seeds of the mysteries could be sown. Today, this soaring icon–the father of our country ascending to heaven–hung silently above our lawmakers, leaders, and presidents . . . a bold reminder, a map to the future, a promise of a time when man would evolve to complete spiritual maturity. â€Å"Robert,† Katherine whispered, her gaze still fixated on the massive figures of America's great inventors accompanied by Minerva. â€Å"It's prophetic, really. Today, man's most advanced inventions are being used to study man's most ancient ideas. The science of Noetics may be new, but it's actually the oldest science on earth–the study of human thought.† She turned to him now, her eyes filled with wonder. â€Å"And we're learning that the ancients actually understood thought more profoundly than we do today.† â€Å"Makes sense,† Langdon replied. â€Å"The human mind was the only technology the ancients had at their disposal. The early philosophers studied it relentlessly.† â€Å"Yes! The ancient texts are obsessed with the power of the human mind. The Vedas describe the flow of mind energy. The Pistis Sophia describes universal consciousness. The Zohar explores the nature of mind spirit. The Shamanic texts predict Einstein's `remote influence' in terms of healing at a distance. It's all there! And don't even get me started about the Bible.† â€Å"You, too?† Langdon said, chuckling. â€Å"Your brother tried to convince me that the Bible is encoded with scientific information.† â€Å"It certainly is,† she said. â€Å"And if you don't believe Peter, read some of Newton's esoteric texts on the Bible. When you start to understand the cryptic parables in the Bible, Robert, you realize it's a study of the human mind.† Langdon shrugged. â€Å"I guess I'd better go back and read it again.† â€Å"Let me ask you something,† she said, clearly not appreciating his skepticism. â€Å"When the Bible tells us to `go build our temple' . . . a temple that we must `build with no tools and making no noise,' what temple do you think it's talking about?† â€Å"Well, the text does say your body is a temple.† â€Å"Yes, Corinthians 3:16. You are the temple of God.† She smiled at him. â€Å"And the Gospel of John says the exact same thing. Robert, the Scriptures are well aware of the power latent within us, and they are urging us to harness that power . . . urging us to build the temples of our minds.† â€Å"Unfortunately, I think much of the religious world is waiting for a real temple to be rebuilt. It's part of the Messianic Prophecy.† â€Å"Yes, but that overlooks an important point. The Second Coming is the coming of man–the moment when mankind finally builds the temple of his mind.† â€Å"I don't know,† Langdon said, rubbing his chin. â€Å"I'm no Bible scholar, but I'm pretty sure the Scriptures describe in detail a physical temple that needs to be built. The structure is described as being in two parts–an outer temple called the Holy Place and an inner sanctuary called the Holy of Holies. The two parts are separated from each other by a thin veil.† Katherine grinned. â€Å"Pretty good recall for a Bible skeptic. By the way, have you ever seen an actual human brain? It's built in two parts–an outer part called the dura mater and an inner part called the pia mater. These two parts are separated by the arachnoid–a veil of weblike tissue.† Langdon cocked his head in surprise. Gently, she reached up and touched Langdon's temple. â€Å"There's a reason they call this your temple, Robert.† As Langdon tried to process what Katherine had said, he flashed unexpectedly on the gnostic Gospel of Mary: Where the mind is, there is the treasure. â€Å"Perhaps you've heard,† Katherine said, softly now, â€Å"about the brain scans taken of yogis while they meditate? The human brain, in advanced states of focus, will physically create a waxlike substance from the pineal gland. This brain secretion is unlike anything else in the body. It has an incredible healing effect, can literally regenerate cells, and may be one of the reasons yogis live so long. This is real science, Robert. This substance has inconceivable properties and can be created only by a mind that is highly tuned to a deeply focused state.† â€Å"I remember reading about that a few years back.† â€Å"Yes, and on that topic, you're familiar with the Bible's account of `manna from heaven'?† Langdon saw no connection. â€Å"You mean the magical substance that fell from heaven to nourish the hungry?† â€Å"Exactly. The substance was said to heal the sick, provide everlasting life, and, strangely, cause no waste in those who consumed it.† Katherine paused, as if waiting for him to understand. â€Å"Robert?† she prodded. â€Å"A kind of nourishment that fell from heaven?† She tapped her temple. â€Å"Magically heals the body? Creates no waste? Don't you see? These are code words, Robert! Temple is code for `body.' Heaven is code for `mind.' Jacob's ladder is your spine. And manna is this rare brain secretion. When you see these code words in Scripture, pay attention. They are often markers for a more profound meaning concealed beneath the surface.† Katherine's words were coming out in rapid-fire succession now, explaining how this same magical substance appeared throughout the Ancient Mysteries: Nectar of the Gods, Elixir of Life, Fountain of Youth, Philosopher's Stone, ambrosia, dew, ojas, soma. Then she launched into an explanation about the brain's pineal gland representing the all-seeing eye of God. â€Å"According to Matthew 6:22,† she said excitedly, † `when your eye is single, your body fills with light.' This concept is also represented by the Ajna chakra and the dot on a Hindu's forehead, which–â€Å" Katherine stopped short, looking sheepish. â€Å"Sorry . . . I know I'm rambling. I just find this all so exhilarating. For years I've studied the ancients' claims of man's awesome mental power, and now science is showing us that accessing that power is an actual physical process. Our brains, if used correctly, can call forth powers that are quite literally superhuman. The Bible, like many ancient texts, is a detailed exposition of the most sophisticated machine ever created . . . the human mind.† She sighed. â€Å"Incredibly, science has yet to scratch the surface of the mind's full promise.† â€Å"It sounds like your work in Noetics will be a quantum leap forward.† â€Å"Or backward,† she said. â€Å"The ancients already knew many of the scientific truths we're now rediscovering. Within a matter of years, modern man will be forced to accept what is now unthinkable: our minds can generate energy capable of transforming physical matter.† She paused. â€Å"Particles react to our thoughts . . . which means our thoughts have the power to change the world.† Langdon smiled softly. â€Å"What my research has brought me to believe is this,† Katherine said. â€Å"God is very real–a mental energy that pervades everything. And we, as human beings, have been created in that image–â€Å" â€Å"I'm sorry?† Langdon interrupted. â€Å"Created in the image of . . . mental energy?† â€Å"Exactly. Our physical bodies have evolved over the ages, but it was our minds that were created in the image of God. We've been reading the Bible too literally. We learn that God created us in his image, but it's not our physical bodies that resemble God, it's our minds.† Langdon was silent now, fully engrossed. â€Å"This is the great gift, Robert, and God is waiting for us to understand it. All around the world, we are gazing skyward, waiting for God . . . never realizing that God is waiting for us.† Katherine paused, letting her words soak in. â€Å"We are creators, and yet we naively play the role of `the created.' We see ourselves as helpless sheep buffeted around by the God who made us. We kneel like frightened children, begging for help, for forgiveness, for good luck. But once we realize that we are truly created in the Creator's image, we will start to understand that we, too, must be Creators. When we understand this fact, the doors will burst wide open for human potential.† Langdon recalled a passage that had always stuck with him from the work of the philosopher Manly P. Hall: If the infinite had not desired man to be wise, he would not have bestowed upon him the faculty of knowing. Langdon gazed up again at the image of The Apotheosis of Washington–the symbolic ascent of man to deity. The created . . . becoming the Creator. â€Å"The most amazing part,† Katherine said, â€Å"is that as soon as we humans begin to harness our true power, we will have enormous control over our world. We will be able to design reality rather than merely react to it.† Langdon lowered his gaze. â€Å"That sounds . . . dangerous.† Katherine looked startled . . . and impressed. â€Å"Yes, exactly! If thoughts affect the world, then we must be very careful how we think. Destructive thoughts have influence, too, and we all know it's far easier to destroy than it is to create.† Langdon thought of all the lore about needing to protect the ancient wisdom from the unworthy and share it only with the enlightened. He thought of the Invisible College, and the great scientist Isaac Newton's request to Robert Boyle to keep â€Å"high silence† about their secret research. It cannot be communicated, Newton wrote in 1676, without immense damage to the world. â€Å"There's an interesting twist here,† Katherine said. â€Å"The great irony is that all the religions of the world, for centuries, have been urging their followers to embrace the concepts of faith and belief. Now science, which for centuries has derided religion as superstition, must admit that its next big frontier is quite literally the science of faith and belief . . . the power of focused conviction and intention. The same science that eroded our faith in the miraculous is now building a bridge back across the chasm it created.† Langdon considered her words for a long time. Slowly he raised his eyes again to the Apotheosis. â€Å"I have a question,† he said, looking back at Katherine. â€Å"Even if I could accept, just for an instant, that I have the power to change physical matter with my mind, and literally manifest all that I desire . . . I'm afraid I see nothing in my life to make me believe I have such power.† She shrugged. â€Å"Then you're not looking hard enough.† â€Å"Come on, I want a real answer. That's the answer of a priest. I want the answer of a scientist.† â€Å"You want a real answer? Here it is. If I hand you a violin and say you have the capability to use it to make incredible music, I am not lying. You do have the capability, but you'll need enormous amounts of practice to manifest it. This is no different from learning to use your mind, Robert. Well-directed thought is a learned skill. To manifest an intention requires laserlike focus, full sensory visualization, and a profound belief. We have proven this in a lab. And just like playing a violin, there are people who exhibit greater natural ability than others. Look to history. Look to the stories of those enlightened minds who performed miraculous feats.† â€Å"Katherine, please don't tell me you actually believe in the miracles. I mean, seriously . . . turning water into wine, healing the sick with the touch of a hand?† Katherine took a long breath and blew it out slowly. â€Å"I have witnessed people transform cancer cells into healthy cells simply by thinking about them. I have witnessed human minds affecting the physical world in myriad ways. And once you see that happen, Robert, once this becomes part of your reality, then some of the miracles you read about become simply a matter of degree.† Langdon was pensive. â€Å"It's an inspiring way to see the world, Katherine, but for me, it just feels like an impossible leap of faith. And as you know, faith has never come easily for me.† â€Å"Then don't think of it as faith. Think of it simply as changing your perspective, accepting that the world is not precisely as you imagine. Historically, every major scientific breakthrough began with a simple idea that threatened to overturn all of our beliefs. The simple statement `the earth is round' was mocked as utterly impossible because most people believed the oceans would flow off the planet. Heliocentricity was called heresy. Small minds have always lashed out at what they don't understand. There are those who create . . . and those who tear down. That dynamic has existed for all time. But eventually the creators find believers, and the number of believers reaches a critical mass, and suddenly the world becomes round, or the solar system becomes heliocentric. Perception is transformed, and a new reality is born.† Langdon nodded, his thoughts drifting now. â€Å"You have a funny look on your face,† she said. â€Å"Oh, I don't know. For some reason I was just remembering how I used to canoe out into the middle of the lake late at night, lie down under the stars, and think about stuff like this.† She nodded knowingly. â€Å"I think we all have a similar memory. Something about lying on our backs staring up at the heavens . . . opens the mind.† She glanced up at the ceiling and then said, â€Å"Give me your jacket.† â€Å"What?† He took it off and gave it to her. She folded it twice and laid it down on the catwalk like a long pillow. â€Å"Lie down.† Langdon lay on his back, and Katherine positioned his head on half of the folded jacket. Then she lay down beside him–two kids, shoulder to shoulder on the narrow catwalk, staring up at Brumidi's enormous fresco. â€Å"Okay,† she whispered. â€Å"Put yourself in that same mind-set . . . a kid lying out in a canoe . . . looking up at the stars . . . his mind open and full of wonder.† Langdon tried to obey, although at the moment, prone and comfortable, he was feeling a sudden wave of exhaustion. As his vision blurred, he perceived a muted shape overhead that immediately woke him. Is that possible? He could not believe he hadn't noticed it before, but the figures in The Apotheosis of Washington were clearly arranged in two concentric rings–a circle within a circle. The Apotheosis is also a circumpunct? Langdon wondered what else he had missed tonight. â€Å"There's something important I want to tell you, Robert. There's another piece to all this . . . a piece that I believe is the single most astonishing aspect of my research.† There's more? Katherine propped herself on her elbow. â€Å"And I promise . . . if we as humans can honestly grasp this one simple truth . . . the world will change overnight.† She now had his full attention. â€Å"I should preface this,† she said, â€Å"by reminding you of the Masonic mantras to `gather what is scattered' . . . to bring `order from chaos' . . . to find `at-one-ment.' â€Å" â€Å"Go on.† Langdon was intrigued. Katherine smiled down at him. â€Å"We have scientifically proven that the power of human thought grows exponentially with the number of minds that share that thought.† Langdon remained silent, wondering where she was going with this idea. â€Å"What I'm saying is this . . . two heads are better than one . . . and yet two heads are not twice better, they are many, many times better. Multiple minds working in unison magnify a thought's effect . . . exponentially. This is the inherent power of prayer groups, healing circles, singing in unison, and worshipping en masse. The idea of universal consciousness is no ethereal New Age concept. It's a hard-core scientific reality . . . and harnessing it has the potential to transform our world. This is the underlying discovery of Noetic Science. What's more, it's happening right now. You can feel it all around you. Technology is linking us in ways we never imagined possible: Twitter, Google, Wikipedia, and others–all blend to create a web of interconnected minds.† She laughed. â€Å"And I guarantee you, as soon as I publish my work, the Twitterati will all be sending tweets that say, `learning about Noetics,' and interest in this science will explode exponentially. † Langdon's eyelids felt impossibly heavy. â€Å"You know, I still haven't learned how to send a twitter.† â€Å"A tweet,† she corrected, laughing. â€Å"I'm sorry?† â€Å"Never mind. Close your eyes. I'll wake you when it's time.† Langdon realized he had all but forgotten the old key the Architect had given them . . . and why they had come up here. As a new wave of exhaustion engulfed him, Langdon shut his eyes. In the darkness of his mind, he found himself thinking about universal consciousness . . . about Plato's writings on â€Å"the mind of the world† and â€Å"gathering God† . . . Jung's â€Å"collective unconscious.† The notion was as simple as it was startling. God is found in the collection of Many . . . rather than in the One. â€Å"Elohim,† Langdon said suddenly, his eyes flying open again as he made an unexpected connection. â€Å"I'm sorry?† Katherine was still gazing down at him. â€Å"Elohim,† he repeated. â€Å"The Hebrew word for God in the Old Testament! I've always wondered about it.† Katherine gave a knowing smile. â€Å"Yes. The word is plural.† Exactly! Langdon had never understood why the very first passages of the Bible referred to God as a plural being. Elohim. The Almighty God in Genesis was described not as One . . . but as Many. â€Å"God is plural,† Katherine whispered, â€Å"because the minds of man are plural.† Langdon's thoughts were spiraling now . . . dreams, memories, hopes, fears, revelations . . . all swirling above him in the Rotunda dome. As his eyes began to close again, he found himself staring at three words in Latin, painted within the Apotheosis. E PLURIBUS UNUM. â€Å"Out of many, one,† he thought, slipping off into sleep.

Why Forrest Gump Is Very Much An Epic - 1584 Words

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The Role of Music in Puerto Rican Popular Culture Essay Example For Students

The Role of Music in Puerto Rican Popular Culture Essay The Role of Music in Puerto Rican Popular Culture What is Puerto Rican music like? Where did it develop, and around when did it develop? What makes it up? These are very valid questions for someone who does not know anything about Puerto Rican music or Latin music in general. To understand Puerto Rican music and what it means to Puerto Rican people in general, you must look at the beginning. First there are different kinds of music that can be considered Puerto Rican. In general, Salsa is considered to be Puerto Rican music of today, but a famous musician by the name of Tito Puente says he plays Cuban music. (Waxer, Oct., 29). The reason for this is that he believes Salsa originated in Cuba, and Puerto Ricans just play their music. But this is an inaccurate statement and view. Puerto Ricans have helped to develop this style of music as well as others. Puerto Ricans travel and take and bring different sounds with them wherever they go. This is the way many of the different musics of Puerto Rico have formed and shaped. Musicians are workers producing tangibles products, and music itself often follows trade routes and is made up of concrete mixes that we can trace (Glasser, 8). The island’s music is like its people, a combination of all different elements and this is why you have such styles as Bomba, Plena, and La Danzas. Some of these musical styles unfortunately had the stigma of classicism attached to them, too. But let us begin with the beginning of this century. At the turn of this century, Puerto Rico had passed as a colony from one country (Spain) to another (United States). It was a small island that was divided by classicism, therefore it seemed like two worlds. You had the world of the wealthy Puerto Ricans who tended to be of lighter skin color, and you had world of the peasant farmers who tended to be of darker skin color. Bomba is a kind of music that originated with the slaves that were brought to Puerto Rico. Bomba was played on big barrels that were found on the plantations, and any other thing that could be beat upon to keep a beat. In fact the word bomba means drum. The people would take goatskin and stretch it over the mouth of the barrel. Some even added nails and screws to be able to tune them like today’s modern drums. Supplemented by other percussion instruments, the bomba was generally polyrhythmic and featured a complex interaction between drummers and dancers. It was characterized by an African- derived call-and-response vocal style, in which a lead singer was answered by a chorus singing in unison (Glasser, 19). Slaveholders actually outlawed these drums at one point because they were a way of communication for the slaves. These talking-drums could be heard from miles around, so the slaves were forced to hide these instruments or to develop new ones. One can see why the elite of the island did not see Bomba as a typical Puerto Rican music. It originated from Africa and no one wants to be associated with them. But this is clearly racism and classicism at work here, for upon hearing this type of music you can not do anything but feel the powerful beat. You get into the call-and-response interaction, because not too many types of music have interaction between the musicians and the audience. Plena was another type of music that was associated with the lower class in Puerto Rico. It originated in the city of Ponce and its outskirts, and came to replace Bomba in a way. It came to be a sort of newspaper as well where a chorus was usually sung telling of events that occurred. Plena was also a big hit in New York City when Puerto Ricans moved there in the early decades of this century. This was helped with the invention of the phonograph and records. It is interesting to note that, During the Depression, for example, when other types of record sales plummeted, sales of Spanish-language and other discs stayed steady and even flourished (Glasser, 11). .u5e849e2b61a20101400d6d64be325d2b , .u5e849e2b61a20101400d6d64be325d2b .postImageUrl , .u5e849e2b61a20101400d6d64be325d2b .centered-text-area { min-height: 80px; position: relative; } .u5e849e2b61a20101400d6d64be325d2b , .u5e849e2b61a20101400d6d64be325d2b:hover , .u5e849e2b61a20101400d6d64be325d2b:visited , .u5e849e2b61a20101400d6d64be325d2b:active { border:0!important; } .u5e849e2b61a20101400d6d64be325d2b .clearfix:after { content: ""; display: table; clear: both; } .u5e849e2b61a20101400d6d64be325d2b { display: block; transition: background-color 250ms; webkit-transition: background-color 250ms; width: 100%; opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #95A5A6; } .u5e849e2b61a20101400d6d64be325d2b:active , .u5e849e2b61a20101400d6d64be325d2b:hover { opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #2C3E50; } .u5e849e2b61a20101400d6d64be325d2b .centered-text-area { width: 100%; position: relative ; } .u5e849e2b61a20101400d6d64be325d2b .ctaText { border-bottom: 0 solid #fff; color: #2980B9; font-size: 16px; font-weight: bold; margin: 0; padding: 0; text-decoration: underline; } .u5e849e2b61a20101400d6d64be325d2b .postTitle { color: #FFFFFF; font-size: 16px; font-weight: 600; margin: 0; padding: 0; width: 100%; } .u5e849e2b61a20101400d6d64be325d2b .ctaButton { background-color: #7F8C8D!important; color: #2980B9; border: none; border-radius: 3px; box-shadow: none; font-size: 14px; font-weight: bold; line-height: 26px; moz-border-radius: 3px; text-align: center; text-decoration: none; text-shadow: none; width: 80px; min-height: 80px; background: url(https://artscolumbia.org/wp-content/plugins/intelly-related-posts/assets/images/simple-arrow.png)no-repeat; position: absolute; right: 0; top: 0; } .u5e849e2b61a20101400d6d64be325d2b:hover .ctaButton { background-color: #34495E!important; } .u5e849e2b61a20101400d6d64be325d2b .centered-text { display: table; height: 80px; padding-left : 18px; top: 0; } .u5e849e2b61a20101400d6d64be325d2b .u5e849e2b61a20101400d6d64be325d2b-content { display: table-cell; margin: 0; padding: 0; padding-right: 108px; position: relative; vertical-align: middle; width: 100%; } .u5e849e2b61a20101400d6d64be325d2b:after { content: ""; display: block; clear: both; } READ: The Effect of Music in a Developing Fetus EssayBelieve it or not, cinema was a huge contribution to the development of Puerto Rican music as well. In the silent era of films, little bands and orchestras who played in the theaters accompanied the movie. Sometimes the movie was forgotten all together and the audience would applaud for the musicians. Some people would even ask for requests and the band would have to play it right there on the spot (Glasser, 44). The type of music that was played here was usually for the upper class because these were the types of people who could afford them in Puerto Rico. Unfortunately for the musicians, a huge hurricane hit in the year of 1928. It destroyed many theaters and when the ones that were rebuilt, they were rebuilt with new wiring so that movies could be viewed with sound (Glasser, 45). Radio was another form that allowed music get to the people, but it took a while. WKAQ was the first radio station in Puerto Rico in 1922, but not many flourished. In 1940 Puerto Rico still had only 5 operating stations. (Glasser, 46). A reason for this may have been that not many people could afford a radio at this time. But never the less, the radio and the phonograph were two very important devices for the development of Puerto Rican music. Ways in which Puerto Ricans were discovered were interesting. Many fought in WWI and played in the bands because they were good musicians. Many formed bands after they left the armed forces. The reason many were good players were because they learned instruments at an early age in schools. Spain had left many instruments behind and the children were taught how to play them. The only problem was that all Puerto Ricans were discriminated against when they joined the army or moved to New York. Even if they happened to be of a higher social class on the island, they were considered to be Negro and put with them. This also happened with housing in New York. Many had to move into Harlem because of their color and this was the only place that they were allowed to stay. Some hated to be associated with the blacks, whereas some identified with them because that was whom they had to work with. But no matter where they were, music was part of them. `Entertainment for Puerto Ricans in New York was confined to the apartments they lived in,’ those apartments hosted birthdays and weddings, Christmas and New Year’s parties, celebrated with friends and neighbors to the accompaniment of small musical groups (Glasser, 98). Because of many of their dark skin color, many could only get certain gigs at certain nightclubs that catered to Latin people, or sometimes to white people when Latin music was in. This brings us back to records. Records were a big way to get a whole community involved. What I mean by this is that people used the stores that sold records as advertisement. Word of mouth was how many things got around. The record companies would rely on some of these people for their resources as well as their advertisement. They would have record stores act as talent scouts, and the companies would pick and choose whom they wanted. Many musicians would have to work another job just to support themselves because they could not wait on companies, or even between recording albums. They got paid very little for their troubles, and if it was a big success, there was no money for it. Royalties on recording were unheard of (Glasser, 149). All in all, Puerto Ricans had to adjust to their new surroundings when they came to America. They had learned that it really didn’t matter much about what class they were in on the island, but they were Negro here, not even considered Puerto Rican. One of the few things they had was music. Music was lively and brought back memories of the beautiful island many left. It was a way to connect with other Latinos as well, because many played similar types of music. Remember that they all borrowed from each other. Puerto Ricans were with Cubans, Dominicans, Mexicans, and other Caribbean and Latin American countries. .u59555cd39252f82135132d830c3b057d , .u59555cd39252f82135132d830c3b057d .postImageUrl , .u59555cd39252f82135132d830c3b057d .centered-text-area { min-height: 80px; position: relative; } .u59555cd39252f82135132d830c3b057d , .u59555cd39252f82135132d830c3b057d:hover , .u59555cd39252f82135132d830c3b057d:visited , .u59555cd39252f82135132d830c3b057d:active { border:0!important; } .u59555cd39252f82135132d830c3b057d .clearfix:after { content: ""; display: table; clear: both; } .u59555cd39252f82135132d830c3b057d { display: block; transition: background-color 250ms; webkit-transition: background-color 250ms; width: 100%; opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #95A5A6; } .u59555cd39252f82135132d830c3b057d:active , .u59555cd39252f82135132d830c3b057d:hover { opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #2C3E50; } .u59555cd39252f82135132d830c3b057d .centered-text-area { width: 100%; position: relative ; } .u59555cd39252f82135132d830c3b057d .ctaText { border-bottom: 0 solid #fff; color: #2980B9; font-size: 16px; font-weight: bold; margin: 0; padding: 0; text-decoration: underline; } .u59555cd39252f82135132d830c3b057d .postTitle { color: #FFFFFF; font-size: 16px; font-weight: 600; margin: 0; padding: 0; width: 100%; } .u59555cd39252f82135132d830c3b057d .ctaButton { background-color: #7F8C8D!important; color: #2980B9; border: none; border-radius: 3px; box-shadow: none; font-size: 14px; font-weight: bold; line-height: 26px; moz-border-radius: 3px; text-align: center; text-decoration: none; text-shadow: none; width: 80px; min-height: 80px; background: url(https://artscolumbia.org/wp-content/plugins/intelly-related-posts/assets/images/simple-arrow.png)no-repeat; position: absolute; right: 0; top: 0; } .u59555cd39252f82135132d830c3b057d:hover .ctaButton { background-color: #34495E!important; } .u59555cd39252f82135132d830c3b057d .centered-text { display: table; height: 80px; padding-left : 18px; top: 0; } .u59555cd39252f82135132d830c3b057d .u59555cd39252f82135132d830c3b057d-content { display: table-cell; margin: 0; padding: 0; padding-right: 108px; position: relative; vertical-align: middle; width: 100%; } .u59555cd39252f82135132d830c3b057d:after { content: ""; display: block; clear: both; } READ: Difference Between Classical Music speak out against this oppression in subtle ways, and also to push the limits with sexual innuendoes in the music. A perfect example of this was Raphael Hernandez’s Menealo Que Se Empelota (Glasser, 151). I believe this quote of Harold smith best says what music meant to Puerto Ricans during the first couple of decades here, Music means more to them at any time, and the music of their homelands means still more. They love it as they love food (Glasser, 168). References Ruth Glasser, My Music is My Flag: Puerto Rican Musicians in New York and their Communities, 1917-1940. (Berkeley: University of California Press, 1996). Lise Waxer, Puerto Rican Music. Oct. 29, 1998.