Mrs. Stoner soon died, leaving Dr. Roylott in custody of the two girls. Julia’s life comes to an end, but two years later, Helen hopes to uncover the truth. The author goes into deep description about these events. In “The Adventure of the Speckled Band”, Doyle uses imagery/description to introduce the characters, stir empathy, and show the resolution. Imagery/description is used at the beginning of the story to introduce the characters.
Laurence presents quest for spiritual vision in her novels. Like Laurence, Morag Gunn, the heroine of The Diviners, uses her pen as a vehicle to travel into the past and divine truths lying hidden from view. Her pilgrimage into the past at the age of forty-seven is a spiritual quest for the meaning of heritage or identity. It is symbolically manifested in the search by an adopted child for her dead parents the loss of whom grieves her more in her forty-seven year than ever before. She says “perhaps I only want their forgiveness for having for forgotten them” (p.27) In the novel’s time-present sequence, Morag is hoping to mitigate the gloom and confusion she feels over her daughter pique’s growth into womanhood and corresponding demands
The next example of Intertexuality Vonnegut chose to incorporate in Slaughterhouse-Five proves acceptance of war and death as inevitable part of life. Serenity prayer is used twice in the novel: firstly it appears as a framework hanging on Billy’s office wall and for the second time Vonnegut sees it on the inside a chain locket hanging around Montana Wildhack’s neck. Vonnegut’s incidental incorporation of visual materials puts him at the beginning of more recent experimentations in intermediality from the combinations of photographs and text in the novels of W. G. Sebald to the combinations of text and drawings in the graphic novels of Art Spiegelman and Joe Sacco. In the following image is the drawing of the pendant worn by BillyPilgrim’s Tralfamadorian lover above her naked breasts: Fig.2. Illustration of serenity prayer on Montana Wildhack’s locket from Slaughterhouse-Five (used by permission of Dell Publishing, a division of Random House, Inc.)Page 139 Vonnegut knew that through different narrative techniques he can tell his readers how the author feels apart from that he also knew that using illustration as a narrative technique describes the readers what you want them to see.
She comes with a new attitude and news she has changed her name form Dee to Wangero. She changed her name because she thinks her family doesn’t value their heritage, so she changed it to keep it alive. She also comes back to ask her mother for quilts when it had already been promised to Maggie. Dee thought Maggie can’t appreciate the heritage behind it, but their mother hopped that Maggie would use it for everyday use, exactly what Dee didn’t want. In the end of the story Maggie and her mother sits outside on the yard watching Dee drive away.
She states that “I don’t write to god no more, I write to you.” to Nettie in letter seventy-three shortly after. This is a significant turn in Celie’s spiritual journey as she abandons God – which she deemed unhelping and unresponsive, in favor of her sister who has always been there for her as a source of comfort to her from the beginning. Celie began to turn away from religion and begins to search the spaces of spirituality in her life, which are namely Shug and Nettie. When Shug describes her journey from religious to spiritual and how she discovered her spiritual state became the ultimate turning point in Celie’s development away from stiffly structured religion. The conversation takes place in letter seventy-three where Celie learns that Shug had also believed in a conventional stereotyped God at one point in her life but had since advanced and developed a pantheist belief.
Leaving it all behind her and wanting nothing really to do with aboriginals and their cultures, she tries to change her ways and her appearances because she wants to fit into what she calls “a white society.” She thinks they’re more superior and looks up to them, after they finish school and get jobs, they both go on different paths in life and learn all sorts of new stuff about what it really means to be Metis or white. At one point in the story April Raintree tries to give up on life, but she thinks about her future and her sister’s future, she decides to keep going and helps her sister every step of the way and dealing with hardships like no other can really endure. April meets a white guy named bob and marries him, not knowing how wealthy, he really is and moves with him to Toronto. Where she meets his mother Barbra Radcliff. The marriage soon fails because she finds out Bob is cheating on her with another woman and that Barbra doesn’t want aboriginal
His life with Soraya (his wife didn’t be forgiven by those relatives and friends because of her past life) helps him to discover the spirit of forgiveness in both Christianity and rediscover it in the Islamic belief.” In America, Amir becomes part of the Afghan subculture in California, meets his wife Soraya, and becomes a successful author.”( Theme of Identity and Redemption) And Amir finally realized that at the early years of life, he focusses on the belief of religion but ignored the true spirit is forgiveness. At this time, he received a call from Rahim Khan, who has a close relationship with Baba. He told Amir “There is a way to be good again” Amir went back to Afghanistan, Rahim Khan reveals that Hassan is actually the son of Amir’s father；so Hassan is actually Amir’s half-brother．Amir cannot accept this fact at first, but after a while Amir understands the reason why Baba gives his special love to Hassan．Baba just wants to be redeemed through his special love for Hassan．This discovery related to the life in U.S and helps him find out the way to redemption which is discard the differences in family and race relations and try his best to get Hassan’s son from Afghanistan. Then Amir returned to Taliban-controlled Kabul with a guide called Farid, and searches for Sohrab at the orphanage. In order to get into Taliban territory,
There are multiple events that show this. One is how she had never been to Canada, but she kept going so she could free the slaves. She also was turned away at the first house she stopped at, but even though she was without food, warmth, and shelters she gave the the slaves hope that they would find shelter and food in the upcoming days. She then left the warmth and comfort of a safe house, she so badly wanted to stay at, kept going to save the slaves she brought with her. Everyone trusted Harriet because they knew she wasn't doing this for herself, she was doing it for them.
In this piece of text we see into Telemachus’s mind and hear him wishing for his father's return, so that he can rid his home of all of the Suitors trying to take his wife's hand in marriage. The reader can see, even early on in the Telemachy, that Telemachus has had a positive image of his father as a hero established into his mind helping the reader understand what his motivations are for finding his father and returning him to his family and his city. Concluding
When Hilda is first introduced into the story, she shows an interest in learning about Native culture but, instead of talking to the Natives with her, she insists on seeing Helmut Walking Eagle, a German who tried to become a Native but is not truly accepted by the Native people. Hilda’s conversation with Lucy about the sun-dance shows the first signs of her ignorance as Lucy contradicts Hilda’s understanding of Native people. After the conversation, “Hilda looked at Lucy, and Lucy got the feeling she was telling her things she didn’t want to hear” (Warrior 172). Instead of leaning from the experience, Hilda just thinks of Lucy as an outlier, as opposed to her changing her understanding of what a ‘real’ Native is. On her trek to find Helmut, Hilda ignores one of the most prominent speeches calling Helmut an imposter: “Shit, [Helmut] is just a phony.