After the program ended the kids were sent off to foster families or relatives if any remained. All of Beah’s family was killed in the war except for an uncle that lived in the city of the rehabilitation center. Beah had never met his uncle before but upon arrival they had an instant connection. Beah didn't have much trust in others but when he saw his uncle crying it indicated to him that his uncle was a genuine person. In their culture it was extremely uncommon for men to cry, so when they did it was a big deal.
When Kamehameha was crowned King, his land was torn to shreds for all of the wars that took place. So he got down on his hands and knees, and help his men put it back together (23). This was an example that changed after the unification. This was good because he was being a good role model, and showing that he is not a king that lets his men do everything for him, and that he loves to help. Kamehameha is an effective, strong, helpful, and wise leader.
However Farquhar's wife likewise represents the area that Farquhar rejects in setting off on his reckless mission to injure the North's campaign. His abundance and bliss at home are insufficient; he is urgent to legitimize his reality and make his name in different ways. All things considered, it is her image and contemplations of his kids that he returns to at his snapshot of most prominent
As the Brahmin did not know who is considered as a vasala, the Buddha delivered the vasala sutta which explains the meaning of an outcast and causes of becoming an outcast. The vasala sutta has 27 factors that illustrate how individuals can become a vasala. The first states that anyone who harbors hatred and is reluctant to say kind things are considered as outcasts. People treat others poorly and ignore their talents because of their jealousy; an attitude caused by their ego. Therefore, you cannot condemn that person as a vasala due to their ego.
Baba always has guilt in his heart as well as Amir. Baba is cowardice and Amir was as well. Nevertheless, Baba’s cowardice only shows to Rahim Khan because Amir said “I always learn things about Baba from other people.”(Chapter 3) And Rahim Khan knew that Hassan was Baba’s son however Baba tells him that not telling Amir the truth. Baba can’t assert Hassan so that he acts cruel to Amir in order to expiate guilty sentiment and liberate from self-accusation. From this place, Baba is cowardice merely his strong and powerful mask cover his cowardice hides inside his heart however Rahim Khan knows that.
Ahimsaka Kumara was born in the family of Brahmin, the chaplain of King Kosala and was known in his young age as the Son of Mantani. The other students were jealous of him and eventually managed to turn his teacher (the teacher was not a follower of the Buddha) against him. As a result, in order to get rid of him, his teacher made the outrageous demand that to receive the high teaching that he desired, Ahimsaka must first kill one thousand people. Amazingly, Ahimsaka did not at this point give up, but he continued to trust his teacher, trusting that this shocking demand must somehow be for overall good. So he set out to complete his task.
Their differences have led to the Pashtuns being the majority group and the Hazaras as the minority group. This discrimination has become built into society and effects everyday life. As Pashtuns, Amir and Baba have the opportunities to receive an education and start their own business. While the Hazaras, Hassan and Ali, may only work as servants. This discrimination brought on by social hierarchy causes isolation, violence, and guilt, to those surrounded by it throughout the book.
Hewas a pampered child. Even the servants, Hassan and his father, Ali, took great care of Amir. All his faults or wrongdoings were ignored. Amir was jealous of the way Baba (his father) treated Hassan, although Amir realized that Hassan socially had a lower place in society. At this point, Amir is unaware of the fact that Hassan is his half-brother.
He refuses to give in to the demand of his brother Bharatha and all the people he has brought with him to come back to Ayodya. He also refuses to let his personal feelings for his wife stand in the way of taking necessary measures to make sure that the credibility and goodwill of the dynasty is not besmirched. Combined with this is his personal humility. While wandering the forest in search of Sita, Rama and Lakshman come across an old woman from a lower caste, a hunter named Sabari. She is an ardent fan of the beloved prince of Ayodhya, and invites the brothers to rest in her humble abode.