Religious Contradictions and More Although many themes arise in Behn’s Oroonoko, religion is the most dominant, that is, of course, the author’s emphasis on the hypocrisy of Christianity. For example, in the narrative, Imoinda, Prince Oroonoko’s wife, faces colonial settlers who use their religious effort in hope to justify the ‘righteousness’ of their doings, as Mr. Trefry says, “we have christened her. But she denies us all with such a noble disdain, that ‘tis a miracle to see that she, who can give such eternal desires, should herself be all ice and all unconcern” (Oroonoko 2337). In other words, neither end of the spectrum can come to a medium conclusion. However, if the reader looks in between the lines of the quote, he or she can see …show more content…
In other words, all the contradicting words that Behn uses to describe Imoinda are human attributes except for the phrase, “she who can give such eternal desires” because according to Christianity, the pilgrims’ religion, only God …show more content…
Although this quote is also complementing Oroonoko’s wife, the most important phrase is, “that, if she were capable of love, one would swear she languished for some absent happy man…as if she feared a rape even from the God of day” (Oroonoko 2337). In other words, there are several complications, including religious hypocrisy, within that quote (and keep in mind that these two quotes are in following order). First off, the settlers said, “but she denie[d] us all with such a noble disdain…she, who can give such eternal desires”, that is, Imoinda rejected the love from the colonists, and after being denied, they mentioned, that, “if she were capable of love, one would swear she languished for some absent happy man…as if she feared a rape even from the God of Day” (Oroonoko 2337). The complication is within the settlers, that is, after being denied of something, they automatically blame the person who rejected them. In other words, Imoinda can give such ‘enteral desires’, but apparently is not ‘capable of love’; Behn precisely alludes to the conscience of a New World settler, that is, to the way colonists think and act according to
Torvald and Alymer think they’re inlove with their wives but, they are not. Alymer and Torvald love their possessions, similar to loving a car. They love the feeling and the moments they get to spend on earth mesmerizing their beautiful uniqueness, but they do not care about the wellbeing of the other person. “Women define visibility as including communication, verbal and non-verbal, show the slipperiness of the slope, and raise question of consciousness.” (Deutsch, 1889) In both relationships there was a lack of communication, intimacy, and respect. Nora and Georgianna both wanted their loved ones to show concern for them even in rough circumstances, but both men failed either because of selfness or love of science. When Torvald received the IUE from Krogstat, his immediate response was “I’m saved!” Being selfish his first thoughts are of himself rather than, his kids, and Nora. Aylmer’s attention to his wife’s birthmark over time, drove Georgianna insane to the point where she would die trying to remove a little mark on her face. Alymer started to point out that she is no longer perfect because of the birthmark. After you marry someone you accept their flaws internally and externally, and both failed to do so therefore, they lost their wives.
In the short story of “The Gospel According to Mark”, Jorge Luis Borges introduces the readers to controversies to the works of missionaries faced by many civilizations around the world. Borges accomplishes this by accompanying the story with ironic symbols and substantial religious references which allow the readers to connect the story to relevant past events. In this short story, Borges ironically criticizes the effects which various missionaries had on different groups of indigenous people. Amongst these effects, a portion of the effects were positive, while a great majority of the effects was negatively impacting the indigenous groups which the missionaries came in contact with.
Throughout Aphra Behn’s short novel, her interest in the abolitionist agenda comes off as tepid at best. While reading Oroonoko, it is difficult to say if the author is against the institution of slavery as a whole, or just against the enslavement of a specimen as beautiful and noble as Oroonoko. Much of the slave’s eponymous story is spent waxing poetic about Oroonoko’s appearance and dignity instead of demonstrating the inherent evils of the inhumane commodification of other human beings.
As this poem characterizes the view of a native woman expressing feelings of passion relating to her culture, it also criticizes society, in particular Christianity, as the speaker is experiencing feelings of discontent with the outcome of residential schools. It does not directly criticize the faith, but through the use of a heavy native dialect and implications to the Christian faith it becomes simple to read the speakers emotions.
Religion, more specifically, Christianity can be seen throughout The Interesting Narrative of the Life of Olaudah Equiano. Religion plays a major role in Equiano’s remarkable journey; that of which can be seen through his personal experiences. Religion plays a significant role in his Narrative and his life overall as he undergoes a spiritual rebirth. This narrative shapes Equiano’s physical move from slavery to freedom and also his journey from sin to salvation.
In “A Narrative of the Captivity and Restoration of Mrs. Mary Rowlandson,” Mary Rowlandson, a Puritan mother from Lancaster, Massachusetts, recounts the invasion of her town by Indians in 1676 during “King Philip’s War,” when the Indians attempted to regain their tribal lands. She describes the period of time where she is held under captivity by the Indians, and the dire circumstances under which she lives. During these terrible weeks, Mary Rowlandson deals with the death of her youngest child, the absence of her Christian family and friends, the terrible conditions that she must survive, and her struggle to maintain her faith in God. She also learns how to cope with the Indians amongst whom she lives, which causes her attitude towards them to undergo several changes. At first, she is utterly appalled by their lifestyle and actions, but as time passes she grows dependent upon them, and by the end of her captivity, she almost admires their ability to survive the harshest times with a very minimal amount of possessions and resources. Despite her growing awe of the Indian lifestyle, her attitude towards them always maintains a view that they are the “enemy.”
History is replete with examples of persecution. Gonzalez reminds us, “Christianity is no easy matter” (41). Early Christians such as Ignatius (52), Polycarp (Bettenson 9) and Felicitas and Perpetua (Kerr 24) among thousands of others bear witness to this struggle, which
of the natives' religion is a belief that there is a supreme principle of good
Later in the story, the narrator builds the theme of religion by indirectly revealing a strong devotion to the Blessed Virgin Mary. This devotion is taken t...
ABSTRACT: Kuona is a Shona (one of Zimbabwe’s major languages) verb meaning "to see." In poetic constructions, it is often used as an ocular metaphor meaning insight or understanding. This ocular metaphor can be used to describe Mugambi’s assessment of the exclusivistic claims one often encounters in the Abrahamic religions. Such claims often arise from a strongly held belief that the adherent is one of God’s chosen. Mugambi has emerged as one of the most articulate philosophical theologians in the African continent. His reflections, ubiquitous in classrooms on the continent, deserve a much broader audience. My paper seeks to introduce Mugambi’s perspective on religion. Part of Mugambi’s project has been to make an assessment of this notion of chosenness in the Abrahamic religions. He does so particularly with reference to the relationship between Christianity and the African religious heritage.
St. Theophan of Vysha (+1894), better known as Theophan the Recluse, is one of the great 19th century Russian luminaries of the Orthodox Church whose light reaches even unto us in the present, heterodox West. Being virtually our contemporary, he was nevertheless steeped in the ancient Tradition of the Fathers. Having faced in his life existential and intellectual conditions very similar to our own, he is a bridge to authentic spiritual life in Christ, making the wisdom of the Christian Tradition easily accessible to us. This should not be particularly surprising, for as Christ himself tells us, a light is kindled not to be hidden under a basket but to be held aloft to shed light for all. One must stubbornly persist in blindness not to behold this Light Who has been providentially kindled in St. Theophan for our sake in these latter days.
Two passages from the story Things Fall Apart, by Chinua Achebe, provide the reader with a more profound understanding of Okonkwo, and his son Nwoye. The two do not have a good relationship and it becomes worse as the story progresses. Throughout the book the two become increasingly distant and it is apparent that Okonkwo is very disappointed in his son. After the death of Ikemefuna, Nwoye begins to question many aspects of his life, especially religion. As the Christian missionaries spend more time with the members of the village, Nwoye becomes interested in this new religion. The first passage I have chosen discusses Nwoye’s feelings about Christianity.
The epic and oral poem Beowulf illustrates a loss of community, cultural values, and tradition. Beowulf, the main character, is an ideal king and archetypal warrior. History is relevant to Beowulf; this Germanic society was being taken over by Christian missionaries who were seeking to convert this culture. The character of Beowulf is a reflection of the Germanic culture's virtues; heroism is emphasized in the text's multiple references and constant focus on heroes and what it is to be a hero. Beowulf, who is reflective of an older generation of heroes, strives for community. In contrast, Christianity's focus is on the individual. This conflict is ended once Beowulf, a figure of the past and the old world, passes on. With Beowulf, the hero dies. Hence, Beowulf's efforts to keep his culture and his ethics alive are impossible as war and Christianity conquer the Germanic land.
The affixed Christian ideologies are evident in the passage. There are two main sections which demonstrate them. The first passage, lines 93-98, is an auxiliary in the narrative but it nevertheless demonstrates a belief in “the Almighty.” However, there is a slight discrepancy between the creation story presented in Beowulf and the original Genesis one. “He set the sun and the moon to be earth’s lamplight, lanterns for men” (11.94-95) implies that men existed before the sun and the moon which contradicts the Genesis story in which the sun was created first. This would suggest that the scribe has merely used the original ideologies in the poem and placed God in their midst.
...to view the writer’s work as in concert with Christian ideals and ideology, therefore establishing, in the mind of the reader, a thorough connection between the writer and their cause, and what the reader perceives, most likely, as moral and good. This holds true especially in Mary Prince’s The History of Mary Prince, as well as Buchi Emecheta’s Second Class Citizen, both of who use Christian rhetoric in a subconscious, literal, and in the case of Prince, plot-oriented manner. This causes their respective audiences to see them and their causes, through their characters, as righteous, therefore successfully fulfilling the purpose of using such language.