Nathaniel Hawthorne’s tale, “Young Goodman Brown,” is rich in symbolism, as this essay will amply illustrate.
Hugo McPherson in “Hawthorne’s Use of Mythology” explains how the author’s “inner drama” may be expressed in his symbolism:
The imaginative foundation of a writer’s work may well be an inner drama or ‘hidden life’ in which his deepest interests and conflicts are transformed into images or characters; and through the symbolic play of these creations, he comes to ‘know’ the meaning of his experience; the imaginative structure becomes a means of reaching truth. . . . he lives ‘a life of allegory,’ and each of his works expresses one facet or another of the total structure. . . .heart-leading symbol. [The Heart became] Hawthorne’s central preoccupation and his leading symbol (68).
Edmund Fuller and B. Jo Kinnick in “Stories Derived from New England Living” state: “Hawthorne’s unique gift was for the creation of strongly symbolic stories which touch the deepest roots of man’s moral nature” (31). Stanley T. Williams in “Hawthorne’s Puritan Mind” states that the author was forever “perfecting his delicate craft of the symbol, of allegory, of the few themes and oft repeated character-types which were to haunt forever the minds of those who know New England” (42).
Let us begin with the opening lines of the story: “YOUNG GOODMAN BROWN came forth at sunset, into the street of Salem village. . .” What is Goodman Brown symbolic of? 1. According to Levy, he “is Everyman. The bargain he has struck with Satan is the universal one . . . . Initially, he is a naive and immature young man who fails to understand the gravity of the step he has taken . . . [which is] succeeded by a presumably adult determination to resi...
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.... Jo Kinnick in “Stories Derived from New England Living.” In Readings on Nathaniel Hawthorne, edited by Clarice Swisher. San Diego, CA: Greenhaven Press, 1996.
Hale, John K. “The Serpentine Staff in ‘Young Goodman Brown.’” Nathaniel Hawthorne Review 19 (Fall 1993): 17-18.
James, Henry. Hawthorne. http://eldred.ne.mediaone.net/nh/nhhj1.html
Leavis, Q. D. “Hawthorne as Poet.” In Hawthorne – A Collection of Critical Essays, edited by A.N. Kaul. Englewood Cliffs, NJ: Prentice-Hall, Inc., 1966.
Levy, Leo B. “The Problem of Faith in ‘Young Goodman Brown.’” Modern Critcial Views: Nathaniel Hawthorne. Ed. Harold Bloom. New York: Chelsea House, 1986. 115-126.
McPherson, Hugo. “Hawthorne’s Use of Mythology.” In Readings on Nathaniel Hawthorne, edited by Clarice Swisher. San Diego, CA: Greenhaven Press, 1996.
Lathrop, G. P., ed. "Hawthorne, Nathaniel." The Reader's Encyclopedia of American Literature. Binghamton, New York: Vail-Ballou, 1962. 439-40. Print.
It is difficult enough to visit another country for an extended period of time, let alone wanting to live there permanently. After years of struggling with expired visas and passports and being sly about paying for necessary amenities, the Bangladeshi family thought seeking asylum in Canada would be better for them, especially since the oldest daughter, Aisha, was searching for a good college to study medicine at. “You forget. You forget you don’t really exist here, that this really isn’t your home. One day, we said, we’d get the paperwork right. In the meantime we kept going. It happens. All the time” (Budhos, p. 8). Their “home” felt even more foreign after September 11th. Being Muslim, they knew they would not be accepted. They felt threatened and trapped, so the plan to escape to Canada commenced, but tragedy struck when they found out Canada was “full” and could not take any more immigrants. With their dreams crushed and their father detained, Nadira and Aisha re...
15. Burton, Richard D.E. Afro-Creole: Power, Opposition and Play in the Caribbean. (1997). Cornell University Press.
Lang, H.J.. “How Ambiguous Is Hawthorne.” In Hawthorne – A Collection of Critical Essays, edited by A.N. Kaul. Englewood Cliffs, NJ: Prentice-Hall, Inc., 1966.
10. Yawney, Carole D. Moving with the dawtas of Rastafari: from myth to reality. pgs. 15--23; 33--55; and 65--73. (excerpts from Teresa Turner's New Society.)
Upon seeing various Jamaican films and listening to various reggae artists, a constant question running through my mind was,"Where are all the womyn?"In all of the films it seemed as though there were virtually no womyn in Jamaica, and those that were there were only on the periphery, not playing a main role in everyday life. Those films that depicted the Rastafarian way of life seemed to show no womyn in them either. I was somewhat confused about the seeming absence of womyn, and it forced me to question their role in Jamaican and Rastafarian society. My questions regarding this issue were pushed further when a friend of mine returned home from Jamaica and expressed the same kinds of concerns. She said that during the few weeks she spent there she had seen maybe a dozen or two dozen Jamaican womyn altogether.
Before one can delve into the sides of the issue, one must see how the situation currently stands. Under the Affordable Care Act, only documented, legalized immigrants, like asylees or refugees, can be eligible for Medicaid and CHIP. Undocumented immigrants are not eligible for Medicaid, CHIP, or buying coverage through the Marketplace. They can buy their own coverage without the Marketplace. However, this is typically more expensive, and their jobs may not include it in their benefits (“Immigrants and the Affordable Care Act”, 2013).
Nathaniel Hawthorne’s short story “Young Goodman Brown” manifests a duality of conflict – both an external conflict and an internal conflict. It is the purpose of this essay to explore both types of conflict as manifested in the story.
The Rastafari movement stems from the teachings of the great Jamaican leader and motivator of masses, Maces Garvey. Garvey told the African people of the world to unite and to return to African, the homeland. Garvey’s vision was for the “Blacks to overcome their feelings of inferiority and build upon their own unique and evolving culture, and ultimately return to Africa to redeem their homeland and to build a future...
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Since its founding in the 1930s, the Rastafarian movement has grown to the point where it has become a major cultural and political force in Jamaica. During its existence, the movement has challenged Jamaica's neo-colonialist society's attempts to keep whites at the top and blacks at the bottom of the socio-economic structure.
Rastafari is a theology based upon the writings of Marcus Garvey a Jamaican social activist. The movement’s global spread from Jamaica across the world has been strongly influenced by Bob Marley and closely associated with reggae. Many of Marley’s songs captured the essence of Rastafari religion and its social and political beliefs. (bbc.co.uk, 2014)