Anzia Yezierska’s 1925 novel Bread Givers ends with Sara Smolinsky’s realization that her father’s tyrannical behavior is the product of generations of tradition from which he is unable to escape. Despite her desire to embrace the New World she has just won her place in, she attempts to reconcile with her father and her Jewish heritage. The novel is about the tension inherent in trying to fit Old and New worlds together: Reb tries to make his Old World fit into the new, while Sara tries to make her New World fit into the Old. Sara does not want to end up bitter and miserable like her sisters, but she does not want to throw her family away all together. Her struggle is one of trying to convince her patriarchal family to accept her as an independent woman, while assimilating into America without not losing too much of her past.
On the surface, Reb does represent the Old World, and Sara the New, but despite their being on opposite ends of the spectrum, they are remarkably similar characters: both believe in their own versions of the American Dream. Reb insists on leaving behind most of the family’s possessions because America is a “golden country, where milk and honey flow free in the streets” (9). The only possessions that are necessary are his books, “the light of the world” (9).
Reb is the product of thousands of years of patriarchal tradition; he has been brought up to believe that “God didn’t listen to women…Women could get into Heaven because they were wives and daughters of men. Women had no brains for the study of God’s Torah, but they could be the servants of men” (9). Reb’s behavior must be tyrannical because the eternal souls of his family rests on his shoulders, his wife and daughters are not capable of get...
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... while she still has time (257). She fails at first, thinking her father is “bereft of his senses” in his second marriage (258). She believes this despite the Torah saying, “a man must have a wife to keep him pure, otherwise his eyes are tempted by evil” (259). Gradually, Sara begins to understand her father: the only thing he has in life is his fanatical adherence to traditions; “In a world where all is changed, he alone remained unchanged” (296). Reb has a deep and true fear of God, to expect him to change beliefs that he believes have been handed down by God, beliefs that have persisted for thousands of years, is illogical. It is impossible to reconcile fully the New World with the Old, and it is the responsibility of the New to be the more flexible, unfair as it may be.
Works Cited
Yezierska, Anzia. Bread Givers: a Novel. New York: Persea, 2003. Print.
For an immigrant, entering into the United States during the early 1900s was a time in search for new beginnings, new possibilities, and a new life. Similarly, this concept was the same for Sara. In the early chapters of the novel, Sara's character is introduced as a young, courageous girl who works hard every day providing money and food for her family. Her job consisted of working in shops and going out into the streets of New York as a beggar
... her goal. Just like most first generation immigrants, the family went through dreadful poverty. Anzia Yezierska did an excellent job in describing what life was like for Sarah’s family, which was a sample of what life was like for immigrants. As an illustration, when Mashah, who was worked went out and bought herself a toothbrush and a small towel for thirty-cents so she can have her own towel. The rest of the family became horrified. It was like, how dare she spend thirty-cents on a toothbrush and towel, when the rest of the family is starving and they needed that money to buy food? The father supposes it is his absolute right to expect that the four daughters either will never leave home thereby supporting him forever or they would leave home and marry somebody rich, who will then support him forever. The women in the Smolinsky family were the breadwinners.
In the novel The Bread Givers, there was a Jewish family, the Smolinsky family, that had immigrated from Russia to America. The family consisted of four daughters, a father, and a mother. The family lived in a poverty-stricken ghetto. The youngest of the daughters was Sara Smolinsky, nicknamed ?Iron Head? for her stubbornness. She was the only daughter that was brave enough to leave home and go out on her own and pursue something she wanted without the permission of her father. The Smolinsky family was very poor, they were to the point of which they could not afford to throw away potato peelings, and to the point of which they had to dig through other people?s thrown out ash in order to gather the coal they needed. They could not afford to buy themselves new clothes or new furniture.
Although Rivka Galchen’s “Wild Berry Blue” and James Joyce’s “Araby” have some differences, there even more similarities. The narrators, their journeys, and their conclusions at the end of their journeys are analogous. Both attempt to win over the object of their affection through a gift, and yet thorough the purchase of that gift they realize their folly in love. As Joyce wrote “Araby” in 1914, yet Galchen did not write “Wild Berry Blue” until nearly 100 years later, Galchen may have written “Wild Berry Blue” as a modern retelling of Joyce’s classic short story.
Amy Tan and Sandra Cisneros are both excellent writers. Their stories are really interesting and entertaining, especially for college students and for individuals who are just looking for something to read. After reading several papers to do this paper on, I chose two that really spoke to me and were definitely worth the read. These two stories are Amy Tan’s “Rules of The Game”’ and Sandra Cisneros, “Only Daughter”. I choose to analyze these two stories in their socio-economic setting in terms of the notions of success, and compare and contrast how the main characters deal with these conflicts in their lives. Through comparing and contrasting Tan’s “Rules of The Game” and Cisneros’ “Only Daughter”, it is evident that their
...rman’s story. Sally symbolizes Mainstream America. She represents mainstream America because when the soldiers returned home no one wanted to hear about it what had happened. In this chapter you have identified many different literary terms that help you see the book in a new view.
Kate Chopin’s “The Story of the Hour” and Charlotte Perkins Gillman’s “The Yellow Wallpaper” are viewed from a woman’s perspective in the nineteenth century. They show the issues on how they are confined to the house. That they are to be stay at home wives and let the husband earn the household income. These stories are both written by American women and how their marriage was brought about. Their husbands were very controlling and treated them more like children instead of their wives. In the nineteenth century their behavior was considered normal at the time. In “The Story of the Hour” and “The Yellow Wallpaper,” both women explore their issues on wanting to be free from the control of their husband’s.
With a heart-full of advice and wisdom, Dinah maturates from a simple- minded young girl to a valiant independent individual. “For a moment I weighed the idea of keeping my secret and remaining a girl, the thought passes quickly. I could only be what I was. And that was a woman” (170). This act of puberty is not only her initiation into womanhood but the red tent as well. She is no longer just an observer of stories, she is one of them, part of their community now. On account of this event, Dinah’s sensuality begins to blossom and she is able to conceive the notion of true love.
Although the purpose of the Bible is to teach us the right way to live with its numerous rules, the book “The Year of Living Biblically” by A.J. Jacobs, exposes the less publicized rules and how contradictory some of them can be. The main propose of the author of this book is not to criticize or make fun of religion in his quest to “follow the Bible as literally as possible”, but to demonstrate that he enjoys the learning experience. A.J. Jacobs suggests that people claim to be religious when in fact, they only take the rules and ideas they want, this is the reason why I think gender inequality continues to penetrate society today.
The power of novels can allow readers to learn significant lessons about humanity and life experiences. Steinbeck’s novel “Of Mice and Men” set in Americas great depression of the 1930’s, explores the human need for company and the impact of loneliness. This is shown through the characters experiences of power and powerlessness on a barley ranch in California. Steinbeck shows his readers the need for compassion in times of cruelty, emphasised by the desperation of the era which the novel is set.
The busy season for the shop she was working on came and the owner of the shop kept demanding for what we call overtime. She got fired after she said, “I only want to go home. I only want the evening to myself!.” Yezierska was regretful and bitter about what happened because she ended up in cold and hunger. After a while she became a trained worker and acquired a better shelter. An English class for foreigners began in the factory she was working for. She went to the teacher for advice in how to find what she wanted to do. The teacher advised her to join the Women’s Association, where a group of American women helps people find themselves. One of the women in the social club hit her with the reality that “America is no Utopia.” Yezierska felt so hopeless. She wondered what made Americans so far apart from her, so she began to read the American history. She learned the difference between her and the Pilgrims. When she found herself on the lonely, untrodden path, she lost heart and finally said that there’s no America. She was disappointed and depressed in the
Kate Chopin’s “The Story of the Hour” and Charlotte Perkins Gillman’s “The Yellow Wallpaper” is viewed from a woman’s perspective of the nineteenth century. They showed the issues on how they were confined to the house. That they were to be stay at home wives and let the husband earn the household income. These stories are both written by American women and how their marriage was brought about. Their husbands were very controlling and treated them more like children instead of their wives. In the nineteenth century their behavior was considered normal at the time. In “The Story of the Hour” and “The Yellow Wallpaper” both women explore their issues on wanting to be free of the control of their husband.
Cather regards a sensitive, caring family which can bring positive influences in communities as a success. Rosicky is sensitive enough to know that Polly, a city girl, does not get used to life in a country, and is caring enough to offer the Rudolphs the car but washes dishes himself. Washing dishes does not fit in the expected role of men in families, but Rosicky does it because he cares about his families’ feelings and wants to help Polly get over a hard time. His sincerity is also why he can look into Polly’s face “with his peculiar, knowing, indulgent smile without a shadow of reproach in it” (Cather, 689). Furthermore, the Rosickys show kindness to the community. When Doctor Ed went to the Rosickys’ house for breakfast, Mary “threw back her head and spoke out as if she were announcing him to the whole prairie,” (Cather, 681) and claimed that she would never let a doctor go without serving him breakfast. As Doctor Ed reflected, “people as generous and warm-hearted and affectionate as the Rosickys never got ahead much” (Cather, 682). Moreover, Cather illustrates that the occupation of lands helps shape the Rosickys’ attitude toward life. Rosicky thinks land can support people, and his kids do not “have to do with dishonest and cruel people” (Cather, 695) in cities, so that the Rosickys pay more attention to building a friendly community and standing on their
The number of feminist scholars critically assessing Biblical narrative has risen since the second feminist movement of the 1970s (Scholz 2014). A common theme of their scholarship has been to what extent the Bible may be seen to favour men. Some feminist scholars may not be able to legitimately assess the Bible and remain faithful to it because of such outdated views on women in a time when women’s equality is encouraged. I will firstly discuss the difficulties of being a feminist scholar and a Christian or Jew with particular reference to belonging to men, being of less value in society, and finally with a focus on key issues arising from Genesis 2 and 3 whereby gender roles and woman’s blame for the Fall of Man have been central to feminist interpretations. I will then assess ways in which such difficulties may be overcome with a different interpretation, beginning with refuting claims concerning the Creation story. This will be followed by analysing how the Bible is read and the value of historical context when doing so. By discussing these aspects, I will reach a conclusion as to how far you can be both a feminist scholar and a faithful Christian or Jew.
After the first part of the Hughes chapter on Middle Eastern Muslim women, the emphasis shifts, from Quranic doctrine regarding women to how Muslim law and scholarship have interpreted the Quran’s direct admonitions to women. However, this shift is unfortunately subtle. The authors fail to make a clear distinction between the Quran, a sacred text believed to be the verbatim word of God; and Muslim law, which was formulated by (male) Muslim jurists who consulted the Quran and whose consensus was later declared infallible (Ahmed 58). Such a distinction is necessary because the Quran itself is vastly different from a legal document; Ahmed observes in “Early Islam and the Position of Women” that “Quranic precepts consist mainly of broad, general propositions chiefly of an ethical nature, rather than specific legalistic formulations” (59). Indeed, the Qura...