He is determined to show them his invention, light. Equality is sure they will forgive him for breaking all the laws that he made. By then Equality starts to care about his own body when he was taught not to. Equality wonders how he looks, how strong his body is but in that era “it is evil to have concern for their own faces or bodies” (62 ; ch 6). In chapter seven Equality has gotten caught.
After reading “Body Ritual Among the Nacirema” I believe the Nacirema are the Americans. First Nacirema is American spelled backwards. I also think it is America because it said “North American group living… Little is known of their origin, al- though tradition states that they came from the east.” I also believe it is America because it said, “The focus of this activity is the human body, the appearance and health of which loom as a dominant concern in the ethos of the people.” Because there is very few countries that believe that you have to look perfect. For example, wearing makeup, perfectly white straight teeth, BMI, hairstyle, and the fashion. I also believe it is America because of a YouTube video I watch where two guys discussed the
This shows his readers that he respects all dumpsters which is completely opposite of how we view them. To show how unglamorous Dumpster diving was, he quotes the words “scavenging” and “foraging”. In a way, it was very capturing how the author described in full detail, yet in an educated way, that Dumpster diving is not bad and shouldn’t be looked down upon. For example, he uses the word “de-emulsified” which not a typical English word a person will hear every day. This can also show the reader that not all people who end up digging through a dumpster means they’re not well-educated.
This is the same with 1984, Big Brother and how they would watch everything that happens to every single individual so they’re not going against the country. Stasiland examines at the post war operations of the German Stasi after the war. It is written by Anna Funder who is an Australian journalist. Both George Orwell and Anna Funder are outsiders from liberal democracies. Neither of these authors has any experience of oppressive regimes but both feel morally outraged by the Stasi and Stalin’s rule.
There are some exceptions. The Han dynasty had a positive attitude towards technology, and most of the Romans had negative opinions on the role of technology in the society. The only exceptions were Seneca, a philosopher who hoped to advance the mind, and Frontius, a water commissioner promoting his own technology. If I had documents that showed how the legal codes of Rome and the Han, I could better explain how the systems of administration in the two areas varied based on the way they treated low-class citizens and the way they treated technology. But solely using the documents provided, it can be reasonably argued that the Han Dynasty promoted technology, therefore creating a better environment for their low-class citizens.
Elatos was a lower middle class man who did not have much ethos. His strongest debate point was that of logos, because he argued that Euphiletus had no reasons to kill Eratosthenes for money. He stated, “once your wife has been corrupted, you lose the respect from your fellow citizens, and no amount of money will fix it.” While Elatos is just a lower middle class man, he does have a good point. The third debator in Group B, Marandus (Maranda) had great diction as well as poise. He was one of the few people in the debate to use strong ethos.
(Frankenstein, 101). As a matter of fact, the creature "looked upon crime as a distant evil" and believed that "generosity were ever present before me." (Frankenstein, 101). As time passed, the creature learns that not everyone is filled with kindness as the family he was with but that there were people like the "barbarous villagers" he encountered when he had first woken up (Frankenstein, 93).
Equality’s tunnel resembles Plato’s cave, and the Scholars represent those still not in reality. In fact, “The Council of Scholars has said that we all know the things which exist and therefore the things which are not known by all do not exist,” a mindset parallel to those unaware of reality (52). Equality travels to the Home of Scholars, attempting to bring them into the light, yet just as those in the Plato’s Allegory, the Scholars do not believe him. It is not until after Equality escapes into the forest, however, that he leaves the cave of morality: “We remembered we are the Damned. We remembered it and laughed” he jested (80).
Some quotes to explain this are, ”It’s true that he pulled off some dangerous stunts, even a few that seemed plain crazy, like the time he painted his body and put on a ghost mask and went out trick-or-treating on Halloween. But afterward he couldn’t stop bragging.” Second, “...he had a monster toothache. A killer, he said-like a nail in his jaw. The dentist couldn’t find any problem, but Lemon kept insisting…”. Lastly, “...the man finally shrugged and shot in the Novocain and yanked out a perfectly good tooth.
Curt Lemons could handle any war scenario that was thrown at him, however, he hated going to the dentist. When the whole platoon went in for a routine checkup, Curt became overwhelmed and fainted instantly. This tore him apart on this inside as he believed this act was cowardly, as a man should have no problem seeing a dentist. To verify his courage, Curt goes back to the dentist and gets a perfectly good tooth pulled out. This idea of courage that Curt has isn’t real courage, but rather courage as to not look foolish.
State University, mentions in her critique of ¡Yo!, “The text concludes by showcasing storytelling, especially in the case of immigrants” (Tompkins 2). These immigrant stories, that so many sympathize over for a moment and soon forget all about, are not stories but the memories of real people. The word “charm” is not a word one would identify with the stories of a brutal Dominican dictatorship. Alvarez uses the word charm to show that people always look for a happy ending when listening to an immigrant’s narration of their reality. However, most of the time these stories do not in fact have happy endings, but genuine tragedy and struggle.
Although, this method became a controversial topic. Based on their knowledge of European languages, Germans were able to infer and understand the meaning of their codes. As a result of that, using Native American code talkers became an idea and a solution to the problem. It was evident that this method was very useful when, “A captured German later admitted that his side couldn’t make heads or tails of the Choctaw speakers, whom Allen credited with likely bringing about an earlier end to the war and saving hundreds of thousands of lives” (Greenspan 1). Therefore, this statement demonstrates the efficiency of this method as the German hostage admits how they were confused about what Americans were saying.
Jobs were even provided to people who were out of work especially people with families. The Bureau was very successful at first. However, it did have a setback when President Johnson vetoed it because he thought that it was unconstitutional. However he failed to stop the miraculous things that the agency was doing for former
McMurphy’s whole demeanor and personality diminished after receiving the lobotomy operation. His fellow patients exclaim that the man wheeled in on the gurney looks like McMurphy but it cannot possibly be him because he is not acting the same: “’But they can’t do that look. There’s nothin’ in the face. Just like one of those store dummies, ain’t htat right, Scanlon?’” (Kesey 277-78). This line, spoken by Bromden, highlights the severe effects that the lobotomy had on McMurphy.
Some of the other rituals that the author focuses on includes the, at least once a year, visit to the highly respected people, or “healers”, known as the holy-mouth-man, and the medicine men. Miner goes on to describe the barbaric sounding rituals that the Nacirema people experience when they visit each man respectably. For example, in the article, Miner explains how the holy-mouth-man appears to find happiness in causing people pain in their mouth when the man either drills holes into bad teeth or rips out teeth. Miner is astonished that the Nacirema people faithfully continue go back to these “healers” even when these “healers” seem to cause more pain for these people. In conclusion, the author has a hard time understanding how these Nacirema people have survived for so long as a culture while they seem to torment themselves by trusting in the magic of the healers and society who appear to cause them distress at least