The Shack as a Study Novel
The Shack by William P. Young is a thoughtfully written novel containing a conversation between an aggrieved father and the three separate figures of the Holy Trinity. The novel begins with a tragedy, incorporating a variety of effectively used literary devices. As Mack, the main character speaks to God, polemical viewpoints on philosophical issues are displayed. Through dramatic events that Mack experiences, he reflects on modern society. The use of literary devices, discussion on philosophy and relatability to society are prominent. Accordingly, The Shack is an appropriate novel for high school students to study in literature. The use of literary devices are highly significant to the novel. Some of the uncommon
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The clearest was the loss of Mack’s daughter, Missy. Unlike the tragedies from other works of fiction, he did not lose everyone around him, and there was still a usual life with friends and family to return to. This made for an far more relatable circumstance, as despite having a loving wife and other children, it was still very difficult for Mack to recover from the experience. During the mourning period, he encountered a note written from a character name Papa; a nickname his wife used for God. Mack expected it to be the murderer of his daughter simply taunting him, or perhaps looking to end his life as well. Such pessimism is distinctly unfortunate, but is still understandable, and an outcome that many may have predicted. Later on, when Mack meets God, there are two times where he assumes that he was murdered. Expecting the worst of situations is something that everyone does, and can be important to be aware of. The most important societal issue in The Shack was racial and gender stereotyping. In the novel, none of the characters were discriminating, yet still held some prejudices. It was a surprise to Mack that God in a physical form would be a black woman. Mack’s response was; “Am I supposed to believe that God is a big black woman with a questionable sense of humor?” (Young, 91) Even when largely negative discrimination is not present, the stereotyping showed prejudice that still existed. How wrong such prejudices are can be debatable, but can serve as a reminder for stereotyping and discrimination that might remain even in accepting
This paper elaborates on the diverse contributions peoples of African descent have made to the pluralistic religious landscape of America and replicates various passages from our textbook. It focuses on the personal narratives of non-religious to religious leaders—exemplifying their influence on the African American religious movement during slavery and the reconstruction of America. Each section represents different historical periods, regional variations, and non-Christian expressions of African-American religion.
3) Stereotypes of Race “Who, Negroes? Negroes don’t control this school or much of anything else – haven’t you learned even that? No, sir, they support it, but I control it. I’s big and black and I say ‘Yes, suh’ as loudly as any burrhead when it’s convenient, but I am still the king down here” (Ellison
In class, we watched a film called Ethnic Notions. In this film, it brought to light how devastating and powerful images can be. Due to exaggerated images and caricatures created pre-civil war era of black men and women, stereotypes were created and have negatively affected the black race in society. Caricatures, such as the Sambo, Zip Coon, Mammy, and Brute, have unfortunately been engrained in the minds of generations. So much so their stereotypes still persist today.
Dr. A. Charles Ware describes the recent misuse of scriptures that had been used to support and propagate racism. He brings them into the light while taking an honest look at the churches as well which reveals that racism isn’t limited to just evolutionists. The Ku Klux Klan, a group that identifies their organization as being a group of Christians with great moral and good Christian behavior, has brought terror and agony for the minority groups of the United State. An overview on genetics, natural selection, and the theory of evolution gives scientific facts while providing biblical truths that proves that we are all One Race One
Over the past decades, Hollywood movies have brought out the representations of racial inequality through out various themes of racism and stereotypical ways. One frequent type of racial inequality is that there is a culture or race that is belittled, under-privilege and inferior while the other is superior and high in order. In “The Offensive Movie Cliché That Won’t Die” by Matt Zoller Seitz, He identifies the term “magical negro” as: “a saintly African American character who acts as a mentor to a questing white hero, who seems to be disconnected from the community that he adores so much, and who often seems to have an uncanny ability to say and do exactly what needs to be said or done in order to keep the story chugging along in the hero’s favor” (408) and in Mitu Sengupta “ Race Relations Light Years from the Earth” the author examines the movie Avatar as a racist film, and focuses on how it resembles the “white messiah” stereotype. The term “white messiah” is known as a white individual who hold superior power, according to David Brooks of the New York Times, “a stereotype that white people are rationalistic and technocratic while colonial victims are spiritual and athletic, and that nonwhites need the White Messiah to lead their crusades” (Sengupta 213). Both articles dwell and explain the two terms and how it portrays the themes of racism and stereotypes through two elements, known as author’s purpose and main idea. These elements effectively convey the theme because it prevents our thoughts from being scattered by a broad spectrum of ideas and instead, it tells you exactly what is going to be discussed throughout the article.
Whenever Ruth or James McBride face any forms of racism, especially for being related to each other, having different skin colors, they can always look to religion to aid them through these tough times. It appears so that in the book, religion knows no race, and therefore is very accepting to no matter who it may be. In this case, in Chapter 6, the author tells about his past experiences going to Church with his family, and recalling his mother’s true embrace of Christianity, her singing voice, the fact that she was the only white person there, and how odd and exaggerated Reverend Owen’s sermons were whenever going to Whosoever Baptist Church. One afternoon at Church, Ruth McBride was weeping after hearing her favorite songs, like “We’ve Come This Far by Faith” or “What a Friend We Have in Jesus”. James McBride asks her mother why she cries in Church, and her response is that God makes her happy. He thinks about this a bit more and assumes that maybe God likes black people better, hence having her mother cry at Church. He then asks whether God was black or white. She responds saying that he is not black or white, but a spirit, leading into the main metaphor of the story, saying, “God is the color of water. Water doesn’t have a color.” The metaphor displays how God has no color, no race to him, and would accept anyone, no matter their race. This representative of how Ruth and James McBride were accepted as Christians solely, therefore avoiding any difficulties having to do with race, at least when speaking about it with religion.
Wright grew up in the Jim Crow South where everything about his life was socially and culturally inferior to the white masses. In Bloom’s Modern Critical Views Richard Wright, Qiana J. Whitted wrote about Wright’s life as a kid, shedding light on how his grandmother forced him to partake in religious in order to be saved from “religious execution” (123). It was this type of religious interpretation held by his grandmother, that was a “cultural marker” for Wright, reminding us, “that in his life, as in his writing, Richard Wright wrestled with his faith” (122). This struggle can be seen in Wright’s male character, Big Boy, in Big Boy Leaves Homes. Big Boy and his friends go to swimming creek where they see and are saw by a white woman. With the woman, was a white man who shot at Big Boy and his friends. Big Boy wrestles with Jim over the gun and ends up shooting and killing him. In panic, he runs home to retell the story of the murder he committed and the ones he witnessed. As he tells the story, his father sends for some of the religious members in the community. During this time Big Boy’s mother calls out several times for mercy, “Lawd Gawd in Heaven, have mercy on us all!” (36). The religious community members become a fist around Big Boy and come up with a plan for saving his life. In the midst of this Big Boy experiences an internal conflict with his actions and how they look in the eyes of God.
At some point in any person’s life he or she will be the victim or victimizer of stereotyping. This all too familiar aspect of society is one of the most unfortunate occurrences in life. For many, the harsh generalizations that stereotypes are based on crush the spirit of free will. Yet there are some brave people who choose to counter these stereotypes and live life as they choose, despite what judgments may come. In Zora Neale Hurston’s novel, Their Eyes Were Watching God, the main character, Janie—an African American woman of the 1930’s, struggles with accepting the stereotypes that affect her life. She tries to fit in with them at the cost of her happiness and self-expression. Through her revelations and life changes that defy these stereotypes the audience discovers just how damaging and self-defeating stereotypes can be. Stereotypes can lead to loss of cultural pride and loss of self-expression because they are often based on racist and or sexist generalizations, people feel obligated to fit in with stereotypes, and people lose a sense of independence when they try to follow a stereotype.
History has seen advancements in technology, philosophy, and industry, all of which radically changed the lives of those witnessing such developments. Slower, more relaxed lifestyles have given way to lifestyles of a faster paced nature. George Eliot describes her preference for the leisure of the past, conveying the message that the rushed leisure of her time is hardly leisure at all. She accomplishes this by using several stylistic devices, including personification, imagery, and diction.
In this movie, four main lessons are taught to the audience about stereotypes and the problems that exists between races. The first lesson that is taught to the audience is learning how to put yourself in someone else’s shoes. The main character, Scout, learns this lesson during experiences she has throughout the entire movie. She especially learns this at the end when she realizes her neighbor, Boo Radley, who she was frightened of for so long, was actually a completely different person then what she originally thought. She feared Boo Radley because of the way the people in her community stereotyped him to be, and this shows how when African Americans are stereotyped to be violent, this causes people to fear them and assume that they are violent people as
Over past decades, Hollywood movies have brought out the representations of racial inequality through out various themes of racism and stereotypical ways. One frequent type of racial inequality is that there is a culture or race that is belittled, under-privilege and inferior while the other is superior and high in order. In “The Offensive Movie Cliché That Won’t Die” by Matt Zoller Seitz, He identifies the term “magical negro” as: “a saintly African American character who acts as a mentor to a questing white hero, who seems to be disconnected from the community that he adores so much, and who often seems to have an uncanny ability to say and do exactly what needs to be said or done in order to keep the story chugging along in the hero’s favor” (408) and in Mitu Sengupta “ Race Relations Light Years from the Earth” the author examines the movie Avatar as a racist film, and focuses on how it resembles the “white messiah” stereotype. The term “white messiah” is known as a white individual who hold superior power, according to David Brooks of the New York Times, “a stereotype that white people are rationalistic and technocratic while colonial victims are spiritual and athletic, and that nonwhites need the White Messiah to lead their crusades” (Sengupta 213). Both articles dwell and explain the two terms and how it portrays the themes of racism and stereotypes through two elements, known as author’s purpose and main idea. These elements effectively convey the theme because it prevents our thoughts from being scattered by a broad spectrum of ideas and instead, it tells you exactly what is going to be discussed throughout the article.
Settles 2006; Wilkins 2012). These stereotypes of black women describe positive characteristics that many black women tend to ascribe to and attain. I argue that even though these stereotypes may yield positive behaviors from black women, they are still considered stereotypes because the majority will utilize these stereotypes to negatively categorize black women. In the words of Pat Hill Collins (2004: 263), “African American women’s race and gender classification disadvantages them”. Thus, these stereotypes may inhibit black women’s own individual freedoms to become an individual woman separate from the stereotypes (Chavous et al.
Just how class and gender played a big part in the Bible, that’s the way things tend to work now in modern day. In some cases, people have been punished and even killed for being the wrong gender and/ or race. The next few cases are going to be about the role that discrimination played in the punishment/ killings that people have faced in the modern day. One case is about a man who walked into a church and shot and killed nine innocent black Christians. This shooting was done in Charleston South Carolina. The shooter was a white Male by the name of Dylann Roof. He not only killed people that were Christians, but he killed people who were African American. The news made it seem that he specifically went after African American Christians.
The proverbial denial of white theologians to engage color, at least from Cone’s analysis, revealed how deeply embedded racism was in the thought forms of this culture. The need for a God of color proposes a shift in defining “being concerned.” Cone appeals to the generosity of some white Christians and their wanting to lend a helping hand to the poor. He does not view this as a tangible effort of solidarity but more as a “white way of assuring themselves that they are basically [a] “good” people.” In contrast, Cone’s idea of “being concerned” is “being on the side of the oppressed, becoming one with them and participating in the goal of liberation.” The end result is that the colorline becomes obsolete if everyone is identified as black. This is the motive behind the notion that everyone must become black: blackness becomes the centrality of the love of God. If blackness is removed or deemed to have no value, then those who are making concerted efforts to remove blackness must be titled
"God of the Oppressed" is brilliantly organized into ten chapters. These chapters serve as the building blocks to the true understanding of Cone’s Black Theology. This progressive movement begins with an introduction of both him and his viewpoint. He explains that his childhood in Bearden, Arkansas and his membership to Macedonia African Methodist Episcopal Church (A.M.E) has taught him about the black Church experience and the sociopolitical significance of white people. “My point is that one’s social and historical context decides not only the questions we address to God but also the mode of form of the answers given to the questions.” (14) The idea of “speaking the truth” is added at this point because to go any further the reader must understand the reason and goal for Black Theology. Through the two sources in that shape theology, experience and scripture, white theology concludes that the black situation is not a main point of focus. Cone explains the cause for this ignorance, “Theology is not a universal language; it is interested language and thus is always a reflection of the goals and aspirations of a particular people in a definite social setting.” (36) This implies that one’s social context shapes their theology and white’s do not know the life and history of blacks. As the reader completes the detailed analysis of society’s role in shaping experiences, Cone adds to the second source, scripture.