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analysis of magical realism
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analysis of magical realism
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Magical Realism in Camus’ Black Orpheus and Zakes Mda’s Ways of Dying
Myth and reality have gone hand in hand in every culture since the beginnings of time because mixing the two is an effective method of teaching values and morals– the modern term for this is “magical realism.” Because all cultures have mythical representations of life and death and love, the magical realism used in both Marcel Camus’ Black Orpheus and Zakes Mda’s Ways of Dying is effective because, while it is specifically aimed towards either the Brazilian and South African cultures, it can be interpreted by any culture at all because of the universal themes it emphasizes. Mixing magical realism with realistic forms of expression allows a story to be rooted in and yet above humanity. This enables the reader to aspire to the precedents set by the characters while at the same time not feeling that they are entirely out of reach. Dealing with cultural issues through magical realism adds a dreamlike quality to the violence, corruption, and poverty, making it more palatable than bald honesty but at the same time adding a touch of familiarity through the common subjects of love, life, and death– the three topics broached by Black Orpheus and Ways of Dying. These cultural themes are approached differently in each but both Camus and Mda address the cultural issues of Brazil and South Africa through the use of magical realism.
Black Orpheus is multi cultural before the story even begins, as it is directed by a Frenchman and set in Rio de Janeiro, Brazil– this adds a certain depth to the film that is accentuated greatly by the mix of culture, myth, and reality that is found within the movie itself. By mixing Greek myth, Brazilian custom, and many religions...
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... again. Black Orpheus blends Greek and Brazilian culture with a dash of French direction in order to bring the cultural and economic problems of the Rio de Janeiro shanty towns to the global population. Marcel Camus allows people of all cultures to understand the anguish and love that Orpheus and Eurydice endure because these themes are completely universal and span the globe. Similarly, Zakes Mda’s characters Noria and Toloki shine a ray of hope through the miasma of violence that surrounds the South African culture. Mda mixes the man with the myth and uses the same universalness of life and death to transform his characters into cultural icons rather than simple humans. Every culture’s “ways of dying are [their] ways of living,” and the global themes of love and death and life will continue to invoke feelings of reverence for life, culture, and identity. (Mda, 98)
If you met a man named Orpheus who had a girlfriend, would you assume her name was Eurydice? Many people would, because the myth of Orpheus and Eurydice is from “many, many thousand years ago” and is still passed on today, verbally and through works of literature. In his 1959 film Black Orpheus, Marcel Camus interprets this well-known myth, making changes to the story to make it more dramatic and interesting. Black Orpheus is substantially different from the original myth because Orpheus has a girlfriend before meeting Eurydice, Hermes plays a different role, Orpheus kills Eurydice, Orpheus cannot bring Eurydice back from the underworld, and Orpheus’ death is different.
...he realisation of an aberrant knowledge, a painful truth. The closely relative journeys of Santiago and Orpheus are equally linked in abject failure, however are far more closely bound by the fact that both of them were enriched from loss. They both received a victory from defeat.
For this essay I have chosen to discuss the Asabano of Papua New Guinea and how they have dealt with death before and after accepting Christianity. I will be addressing this topic in such a way that is true to the Asabano traditions and beliefs. As their practices with regards to how they had approached their deceased are very closely related to their beliefs in ancestral powers, magic, and witchcraft, and had an immense impact on their lives.
The morbid marriage of love and death is not an original topic to postmodernist writing or to Scottish literature. Diverse forms of literature from Greek myth to Shakespearian tragedies have hosted stories of tragic love and romantic deaths, with varying nuances of darkness and romance. Nonetheless, this paper will attempt to establish a link between Ali Smith’s writing, postmodernist fiction and Scottish fantasy, while looking at the topic of love and death in conjunction with the concept of liminality. Liminality (from the Latin limen: limit) is an intermediate state, it refers to passage rituals and to existence between borders. Stories of love and death often suggest the abrupt interruption of the former because of the sudden occurrence of the latter. Sometimes, however, love and death share the same intermediate dimension between life and afterlife: the liminal stage. As this paper will stress, Smith’s writing deals with love and death in the context of liminality. Characters’ identities fluctuate and sometimes crumble altogether. Rational boundaries of time and space lose coherence. Stories develop in the uncanny limbo left after a death or some other form of disappearance. It is in this liminal dimension that love and death are sinisterly married in Smith’s work.
In sub-Saharan Africa, thousands of languages, cultures, and geographical regions helped influence our African society. The ways in which we produce our artwork, spiritual ideals, and ritual performances are organic and raw. From the tropical regions of Congo and Ghana, to the arid regions of Mali; I pass through the global gateway into a domain where the Western world lost its roots and artistic imagination and grandeur. Africa appeals most to me for its ability to create a realm where the living, dead, and artistic ideals come into a single unit of tranquil philosophy.
In literature, magical realism is and can often play a vital role In the story. It functions to make an event seem unreal or almost too coincidental and may portray characters as naive and oblivious as well as assert the authors other underlying claims. In chronicle, magical realism is an important tool that author, Garcia Marquez utilizes effectively in many ways. Garcia Marquez extensively explores Latin American culture and in essence asserts his claims in a commentary style through his use of magical realism. Concepts like death, religion and violence are all aspects of the culture explored in great detail as well as the motif of dreams. Garcia Marquez uses magical realism to emphasize Santiago’s death and make it seem more unjust and highlight the issue of violence and hostility as well as death in the Latin American culture. Magical realism is also utilized in an effort to highlights anecdotal digressions.
Death is an inevitable part at the end of human life, despite how many people try to avoid it. Sometimes death is seen as a sacrifice, as noticed in “The Scarlet Ibis” by James Hurst. However, not all sacrifices are deaths, as seen in “The Most Dangerous Game” by Richard Connell. In both stories, upon analysis and comparison, one can see the similarities and differences involving the theme of sacrifice. When the two stories are put side by side, one will see that Connell and Hurst both use death in a way that displays character development. This is shown when Brother of “The Scarlet Ibis” becomes regretful and Rainsford of “The Most Dangerous Game” becomes what he once hated, the reader will also realize how the characters’ personality traits
Shrouded in a black cloak and a razor sharp scythe gripped in its callous hands. Feared by the bravest of men. It is the inescapable end met by all. This tends to be the common notion when it comes to death. In Markus Zusak’s extraordinary novel, The Book Thief, death is personified as the narrator. In contrast to the average perception, Death is an intricate and internally conflicted character with a lot to offer. Death’s perspective softens the harshness of the overall subject of the book and contributes a poetic view of the world. Death provides a complex knowledge of the characters and the human psyche, as well as future events and the outside world.
The opening of the novel places the reader not in Falola's shoes as a child, but rather as an adult scholar attempting to procure information from his own family. This proves easier said than done as Falola takes us through the process of obtaining specific dates in a society that deems them irrelevant. By examining the difficulty that Falola has in this seemingly simple task, the reader begins to understand the way in which time and space are intertwined and weighed in Africa. This concept of "connections between words, space, and rituals" encompasses the way that Africans perceive the world around them - as a series of interrelated events rather than specific instances in time (Falola 224). This approach also stems from the concept that the family unit, the village, and the elders come before the individual in all instances, making a detail such as a birthday unimportant when it comes to the welfare of the whole. Introducing the reader to the complexities of African conventions, Falola expands their minds and challenges them to view the forthcoming narrative with untainted eyes.
...on of the Imaginary in Latin America: Self-Affirmation and Resistance to Metropolitian Paradigms." Magical Realism: Theory, History, Community. Wendy Faris and Zamora. Duke University Press, Durham and London,1995.125-144.
Breath, Eyes, Memory by Edwidge Danticat highlights the various differences in Haitian culture from the American culture we grow up with by showing us various Haitian parables. The use of these Haitian parables not only gives a look into the values of another culture, but their usage explains earthly and unearthly things with an underlying meaning or a moral. By utilizing the parables and their interpretations, Danticat foreshadows a character’s death and reveals the metaphors for a deeper pain in life.
In the play Oedipus the King, Sophocles affirms that the gods ultimately have the final say to control one’s destiny; however, an individual is solely responsible for the decisions he makes. Approaching near the climax, Sophocles sets up a fundamental conflict of the play, the need for Oedipus and Jocasta to perceive the immutable state of prophecy through the consequences that deliver itself when the gods fulfill their plans for one’s destiny. The messenger even describes the omnipotent power of the gods, and witnesses the augury of death proposed by the supernatural, finally stating:
The Enlightenment and the emerging of modern rationalism have paved the way to a worldview where the suspicion of witchcraft is not needed to explain the mysterious phenomena of this world. This is not the case in Africa. The belief in the existence of witches, evil persons who are able to harm others by using mystical powers, is part of the common cultural knowledge. Samuel Waje Kunhiyop states, “Almost all African societies believe in witchcraft in one form or another. Belief in witchcraft is the traditional way of explaining the ultimate cause of evil, misfortune or death.” The African worldview is holistic. In this perception, things do not just happen. What happens, either good or bad, is traced back to human action, including “ancestors who can intervene by blessing or cursing the living.” Witches, on the other hand, harm because they want to destroy life. Every misfortune or problem can be related to witchcraft, especially when natural explanation is not satisfactory.
Korang, Kwaku Larbi. “Making a Post-Eurocentric Humanity: Tragedy, Realism, and Things Fall Apart.” Research in African Literatures 42.2 (2011): 1–29. ProQuest. Web. 11 Nov. 2013.
The time period of Greek theater’s popularity was a very influential time in our world’s history. Without knowing what Greek theater was all about, how can someone expect to truly understand a tragic play and the history it comes with? The history behind the character of Oedipus, in the play Oedipus the King, is very complicated. His intricate past dealing with prophecies, family members, and murder is the main focus of the story. There are many characteristics that complete Aristotle’s definition of a tragic hero; these being the presence of hamartia and peripeteia, a sense of self-awareness, the audience’s pity for the character, and the hero is of noble birth.