Parallels in Nineteen Eighty-Four and Utopia Literature is a mirror of life. In order to reflect their views on the problems in society, many authors of fiction, including Sir Thomas More of Utopia and George Orwell of Nineteen Eighty-Four, use parallels in character, setting, government, and society to link their works to the real world. Characters are the appendages of a literary work, without well rounded characters, a novel is not complete. In many situations, authors use certain distinguishing features of a well known figure in society to shape the character in their works. These realistic characters are the work's link to the outside world. In the book Utopia, Thomas More presents himself as a character - the opposition to Raphael Hythloday's recollections. Hythloday (whose name is derived from the Greek huthlos, meaning nonsense) is a world traveller who has sailed with Amerigo Vespucci, a famous captain at the turn of the sixteenth century. By using several real-life characters, More links his work to the world around him. In the novel 1984, the supreme leader of the "Ingsoc" party, "Big Brother", is "a man of about forty-five, with a heavy black moustache and ruggedly handsome features" (Orwell 5), whom in governing position, political power, and physical features, resembles the once feared Soviet leader Joseph Stalin. Another omnipresent character in the novel, Emmanuel Goldstein, is said to be a traitor to Ingsoc, a conspirator to the Party he originated. Goldstein has "a lean Jewish face, with a great fuzzy aureole of white hair and a small goatee beard - a clever face ... with a kind of senile silliness in the long thin nose..." (Orwell 16). The image of Goldstein resembles that of Leon ... ... middle of paper ... ...piece. Works Cited Brown, and Oldsey. ed. Critical Essays on George Orwell. Boston: G. K. Hall & Co., 1986. Fox, Alistair. Thomas More, History and Providence. New Haven: Yale University Press, 1983. Marius, Richard. "Utopia as Mirror for a Life and Times." 1995. http://www.humanities.ualberta.ca/emls/iemls/conf/texts/marius.html (14 Oct. 1998). More, Thomas. Utopia. New York: W. W. Norton & Company Inc., 1975. Orwell, George. Nineteen Eighty-Four. London: Secker & Warburg, 1965. Singh, Paras Mani. George Orwell as a Political Novelist. Delhi: Amar Prakashan, 1987. Works Consulted Crick, Bernard. George Orwell, A Life. Boston: Little, Brown and Company, 1980. Jones, Judith P. Thomas More. Boston: G. K. Hall & Co., 1979. Meyers, Jeffrey. ed. George Orwell, The Critical Heritage. London: Routledge & Kegan Paul, 1975.
However, Coates, in his article points out that white people robbed, unkindly treated, and misused African American people. He argues that the “Case for Reparations” will give chances for black African American to have a better future and forget their past. Also he argues that white people crated the damages to the blacks and they need to know how to care and abolish those wrong things that the white people had done to the black African
In contrast the African American group of people have already been given some reparations from the government. The descendants of the slaves here in America are showered with government aid David Horowitz states that “trillions of dollars in transfer payments have been made to African-Americans in the form of welfare benefits and racial preferences in contracts, job placements and educational admissions”. Since the 60’s, acts and bills have been passed to return justice to the African-American community. For example the passing of the Civil Rights Act presented by President Lyndon B. Johnson. banned the discrimination of race. In addition, Horowitz asks “if trillion-dollar restitutions and the rewriting of American law is not enough to achieve healing, what is?”. Meaning the government has worked to better the social lives of African-Americans as well as economically. Though, the African-American people have already been given some restitution for being victims to the system of slavery, not enough has been
Horowitz, David. “Ten Reasons Why Reparations For Blacks Are A Bad Idea For Blacks And Racist, Too. FrontPageMagazine.com. 31 May 2001.
In an article by ABC news it was written that “there’s no disputing that African American suffered centuries of enslavement. What’s far less certain, however is what kind of debt is owed to the descendants of those slaves.” They also said “many group of influential lawyers and scholars have profited from slavery.” This goes to show that the people responsible for the enslavement of hundreds of people are profiting from slavery, and that if they did want to pay reparations, they’re unsure how to give it. The article then goes to mention other cases of reparation that have been paid like Germany paying $60 billion to holocaust survivors, and the united states paying $20,000 to over 100,000 Japanese Americans sent to internment camp during world war
In both of the purported "Utopian" worlds, the imperfect religious traditions, rigid governing systems, and askew philosophical beliefs mar what are otherwise model worlds for all other nations to imitate. Margaret Cavendish and Sir Thomas More, in their differing styles, are able to convey that no world is perfect, but there is room for change, for everyone can fabricate their own imaginary worlds and travelogues.
Instead, they will give individual African Americans and the community as a whole a chance to create their own economic base and become self-reliant. Supporters also say that African Americans will have a chance to become self-reliant and create their own economic base. This is not a valid argument because many of them live in America and they already have the same advantages to be able to make their own economic base and become self-reliant without the help of reparations. In addition, this will increase the misuse of money given to those individuals who are given the aid. If we were to select individuals to give the money to, there is no guarantee that this money will be spent
Thomas More was born in London in 1478. He studied at Oxford where he took a profound love of classical literature. In Utopia, More shows his own skills in humanism. In this story, modeled after Plato's Republic, More examines his culture against a hypothetical culture he invents. His Utopia varies greatly from both his society and our society today. Four ways Utopia differs from our society are social system, attitude towards jewelry, marriage customs, and religion.
More, Sir Thomas. Utopia: A New Translation, Backgrounds, Criticism. Ed. and trans. Robert M. Adams. Toronto: W. W. Norton & Company, Inc., 1988.
The concept of Utopia has been around for many years, tracing back to ancient Greece. The word for Utopia came from the Greek words ou and topos, meaning no place. Even from the beginning, the concept of Utopia was not seemed to be possible.
...ican and Japanese Americans communities have both filed many lawsuits for reparations but to no avail. Japanese Americans worked to educate the community about the injustices and inhumanities suffered by the Japanese during World War II. The African American community held conferences and symposiums to bring awareness to the issue on college campuses. Public awareness brought attention to the injustices suffered by Japanese and African Americans at the hand of the United States Government. The fight for reparation in both the Japanese and African American community should help to open dialogue regarding reparations in the United States.
Works Cited for: Orwell, George. 1984. The 'Standard' of the ' London: Penguin Books, 2008. Print. The.
...s that the term loukoums will need an explanation in the context of this text as the cultural knowledge of the target text reader differs from the source text reader's. He advises a qualifier to be added to translate chez l'Arabe as it has several cultural implications. He adds that it is useful to explain further the item by adding a footnote.
To explore the concepts of Utopian theory, both political and social, one must first engender a concrete definition of what Utopia means. Sir Thomas More, the original creator of the term Utopia, signifies it as “no place”. However, More’s clever play on words seems ultimately to suggest that ”no place” is just no place right now. That is to say that Utopia is “an ideal place that does not exist in reality” yet (Murfin and Ray 529).
Moreover, it demands the mastery to accurately convey the message in the target language. Apart from the language proficiency, it is necessary that an interpreter comes prepared, i.e. it is crucial that he/she is knowledgeable about the subject matter of the speech or text he/she is interpreting. As mentioned above, the essence of translation is by no means literal translation of words from one language to another, but a deep understanding of the thought expressed by the speaker in the source language, and the efficient explanation of it using the cultural nuances of the target language so that the thought sounds natural. In order to interpret in a timely and efficient manner, an interpreter needs to understand the gist of the message and to convey it immediately to the target audience offering either a rough equivalent of the speaker’s thought or an adequate
Domestication is the type of translation which involves minimizing the source-text foreign elements to the target-language cultural values (Munday 2001). Foreignization, on the other extreme, involves retaining the foreigness of the original-language text (Shuttleworth & Cowie, 1997). In Venuti‟s perspective, the foreign elements should be highlighted by the translator to register the linguistic and cultural difference of the foreign text (Venuti 1995). Whereas Nida, who is regarded as the representative of those who favor domestication, sees domestication as the strategy that seeks to achieve complete naturalness of the expression by means of „dynamic equivalence‟. Therefore, “the message has to be tailored to the receptor‟s linguistic needs and cultural expectations” (Munday 2001, p.