Some critics argue that the tale of Crusoe is a religious journey. Daniel Defoe writes in the preface that, “this story is told with modesty, with seriousness, and with a religious application of events…” (Defoe 3). Martin Grief argues that, “the work was nevertheless composed with a moral Christian intent” (Grief 1). Although critics of Robinson Crusoe have recognized the vast diverse groups of characters presented in this novel, they have been slow to look at important motivation factors that would influence Crusoe’s actions. Bhabha claims, “The borderline work of culture demands an encounter with “newness” that is not part of the continuum of past and present. It creates a sense of the new as an insurgent act of cultural translation” (Bhabaha 938). In other words the culture must locate differences between their beliefs and customs from those of a foreign cultures. In doing so this “newness” creates a sense of insurgent acts (Bhabha). These other cultures are different, and that because these cultures are different they are automatically perceived as hostel, and ready to stand their ground. According to Roxanna Wheeler, “The savage and the Christian are the most importa...
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... Crusoe as a lower form of people. Because Crusoe grew up as an Englishman he believed that his way was the right way, and in doing so changed the life of Friday. Letting Friday know that everything he has known before is wrong, and that the way in which Crusoe taught him, is appropriate for living with God.
Bhabha, Homi K. The Location of Culture. London: Routledge, 1994. Print.
Defoe, Daniel, and Michael Shinagel. Robinson Crusoe: An Authoritative Text, Contexts, Criticism. New York: Norton, 1994. Print.
Greif, Martin J. "The Conversion of Robinson Crusoe." Studies in English Literature 1500- 1900.Vol. 6, No. 3, Restoration and Eighteenth Century (1966): 551-74. JSTOR. Web. 26 Apr. 2014.
Wheeler, Roxann. “‘My Savage,’ ‘My Man’: Racial Multiplicity in ‘Robinson Crusoe.’” ELH 62.4 Winter 1995: 821-861. JSTOR. Web. 21 April 2014.
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