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Cinderella poem by anne sexton analysis
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Cinderella poem by anne sexton analysis
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December 5, 2014
Sulaiman Hassan
Tucson, Arizona
United States of America
Dear Sulaiman Hassan,
Thank you so much for your compliments. It is always my joy to see readers so enthusiastic about the literary works that am involved in. As a character, I have always been depicted as a fighter for good (Ulanov 77) and personally I think this depiction represents exactly who I am and what my principles are. There is however certain times that writers decide to use my character in their works and end up using it the wrong way, these writers do not express the ideas that I portray and send a completely different message to my audience.
The poem written by Anne Sexton is one that has stimulated curiosity and interest especially among my audience who, in many scenarios left in a state of limbo, not knowing what to hold on to and what not to. The poem depicts me as a lady desperate to go to the ball and thus goes ahead and orders my godmother to take me to it. There are two aspects of the writer’s view that I don’t no agree with. The first bit is the desperation and the second part is the ordering bit of it. As a character that symbolizes humility and patience, I am not desperate to attend the ball and I am respectful enough to ask my godmother if I want to go in a nice and polite way. In truth, my character sees the opportunity to go to the ball as an opportunity to do something she thought was impossible, something she never thought could happen.
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I believe the main reason is because I felt that my position in society was low compared to the prince. Even though I came as a princess, the reality was that in the end I was just a poor orphan who doesn’t have a family name or wealth to show off as my own (Ulanov 65). I was fearful that the prince in the end may come to know my poor status and be angry at me and this doubt always haunted
Professor Leila Ahmed, active Islamic feminist, in her article “Reinventing the veil” published in the Financial Times assumes that there is a connection between “advancement” and veiling, which means that unveiled women are advanced and vice versa. In addition, she supports that it led to increasing rate of violence. She questions why women wear veil, that is considered as “symbol of patriarchy and women’s oppression”. However, research changed her position towards wearing veil. Firstly, she states that wearing veil was essential for women, because it could be beneficial and influence to how people treat women, in terms of job, marriage and free movement in public. Secondly, her assumption was explained while interviewing women, who stated
Upon the dancer’s departure, “the dancer, who though older was still languid and full of grace, reached out and tapped me with two fingers on the cheek, turned, and walked away” (185). Krauss uses this odd gesture by the dancer helps reinforce the strange quirks of the dancer and the author’s thought of the gesture containing “something condescending in it, even meant to humiliate” (185). The use of the words, “languid and full of grace” continues to strengthen the narrator’s fascination in the dancers beauty but also how the narrator feels uncomfortable with her interactions with the dancer. After the narrator’s encounter with the dancer, she walks by a crowded park “until a cry rang out, pained and terrified, an agonizing child’s cry that tore into[her] as if it were an appeal to [her] alone” (186). The author’s use of the painful and terrifying cry reintroduces the theme of a screaming child from the first passage which reinforces the author’s incapability to manager her guilt. The use of the word “agonizing” in this context suggests the overwhelming amount of guilt the author contains but in form as a youthful shrilling scream. Towards the end of the short story, the agonizing
The readers are apt to feel confused in the contrasting ways the woman in this poem has been depicted. The lady described in the poem leads to contrasting lives during the day and night. She is a normal girl in her Cadillac in the day while in her pink Mustang she is a prostitute driving on highways in the night. In the poem the imagery of body recurs frequently as “moving in the dust” and “every time she is touched”. The reference to woman’s body could possibly be the metaphor for the derogatory ways women’s labor, especially the physical labor is represented. The contrast between day and night possibly highlights the two contrasting ways the women are represented in society.
Through imagery, diction, and the personification of poetry, Ruth Forman reveals her personal connection and love for poetry and how poetry represents human need in “Poetry Should Ride the Bus”. The images of young girl cartwheeling and a woman dropping off a sweet potato pie bring you closer to the story, while the diction creates a connection between you and the people, this poem is a girl growing up realizing and seeking different things in her life and you realize that as Forman personifies the poem.
Throughout her transformation, she does not only lose her unwanted body parts but also herself. She was “born as usual.” She was “healthy.” She was “intelligent.” Yet, she “offered” her body and became an object for others to point and critique at. Upon the judgments that are harshly thrown at the poor child, “her good nature [was] worn out/like a fan belt.” The poet creates this simile and the tone of insecurity to show that over a long period of time she is no longer able to take in any more criticism. She cannot be “apologizing” any more for how she is. Thus, she conforms to the ways of society by having pieces of her cut off. She becomes a doll, an object that does not live life and that is easily wielded and manipulated by others. This child takes her own freedom away, a freedom that Louise from Chopin’s work strives
Sexton connects her misfortunes in life to the memories of her childhood and she awakens herself from the dream she has fabricated over time to the truth of her reality. As the poem progresses from the line mentioned above, Sexton becomes more frantic and distraught.
Adèle Ratignolle uses art to beautify her home. Madame Ratignolle represents the ideal mother-woman (Bloom 119). Her chief concerns and interests are for her husband and children. She was society’s model of a woman’s role. Madame Ratignolle’s purpose for playing the pia...
What is unusual about Pastan?s poem is the way she effectively conveys these sentiments by the
Pontellier does not doubt nor desire for something beyond society’s standard for women. Leonce Pontellier, Edna’s husband, is about fifteen years older than Edna; this age divide causes a drift in what principles Leonce feels that Edna must adhere to. He maintains his belief that Edna should follow a pattern of behavior that is in conformity with what society expects of a mother-woman. A mother-woman, was defined to be one “who idolized their children, worshiped their husbands, and esteemed it a holy privilege to efface themselves as individuals…” (Chopin 16). This principle definition of a ‘mother-woman’ was expected to be followed by the women of the late 18th century; and was viewed as an ‘unwritten law’, or simply a regulation known to obey but not question. At first, Edna does not object to this expected behavior as Leonce’s wife. She fulfills her domestic duties without complaining and she stays loyal to her husband. Mrs. Pontellier never protests or confronts any inward doubt or apprehensions she may have imagined. Instead, Edna conforms by being quiet, reserved and calm; she suppresses her own feelings to try and please society and its strict standards. Yet, all this external conformity and compliance forces Edna to question her role in the society. Is this all she can expect in
Although the little girl doesn’t listen to the mother the first time she eventually listens in the end. For example, in stanzas 1-4, the little girl asks if she can go to the Freedom March not once, but twice even after her mother had already denied her the first time. These stanzas show how the daughter is a little disobedient at first, but then is able to respect her mother’s wishes. In stanzas 5 and 6, as the little girl is getting ready the mother is happy and smiling because she knows that her little girl is going to be safe, or so she thinks. By these stanzas the reader is able to tell how happy the mother was because she thought her daughter would be safe by listening to her and not going to the March. The last two stanzas, 7 and 8, show that the mother senses something is wrong, she runs to the church to find nothing, but her daughter’s shoe. At this moment she realizes that her baby is gone. These stanzas symbolize that even though her daughter listened to her she still wasn’t safe and is now dead. The Shoe symbolizes the loss the mother is going through and her loss of hope as well. This poem shows how elastic the bond between the daughter and her mother is because the daughter respected her mother’s wish by not going to the March and although the daughter is now dead her mother will always have her in her heart. By her having her
The speakers and audience in poem are crucial elements of the poem and is also the case in these poems. In the poem Untitled, it can be argued that the poem is being written by Peter based on what his father might say to him...
Lila Abu-Lughod’s article titled, “Do Muslim Women Really Need Saving?” takes a closer look at the problematic ethnocentric approach many have when trying to gain an understanding of another culture that may be foreign to that individual. In this analytical paper, Lughod looks at women in Islam, specifically the treatment of women and how it might be utilized as a justification for invading into a country and liberating its people. The country Lughod refers to in her article is Afghanistan, and Lughod points out the misunderstanding from the people to the Bush administration like First Lady Laura Bush who believed that intervention was necessary to free women from the captivity of their own homes. It is important to consider the role that different lenses play into all of this, especially when one’s lenses are being shaped by the media. Depictions of covered women secluded from society leave a permanent image in the minds of many, who would then later support the idea of liberation. This paper will discuss that the practice of using propaganda when referring to the lifestyle in the Middle East is not exclusive to the U.S; rather it has been utilized throughout history. Additionally, we will take a closer look on the importance of symbols, such as veils in this case; help to further emphasize the cause to liberate. Finally, we will analyze Lughod’s plea towards cultural relativism and away from liberal imperialism.
When women are kept in their classical role of mother and caretaker, all is well and their lives are simple. Children relate positively to their mothers in this typical setting; while Dantés was in prison, during a time of distress, he remembered something his mother had done for him. For example, Dumas writes, “He remembered the prayers his mother had taught him and found meanings in them which he had formerly been unaware.” (41). Mothers teach their children to the best of their ability, evidenced in Dantés, as well as when Caderousse says Mercédès is instructing her son, Albert. It is in these moments that a mother’s love, compassion, and necessity are revealed. Lives are calm and enriched as long as women are in their niche. This includes non-maternal nurturing roles, for example, Mercédès attentiveness to Dantés father and Valentine’s special ability to care for Nortier. This loyalty is valued and shown as essential for the stability of life. Though The Count of Monte Cristo depicted women as best suited to the home, they intermittently stepped further out of that r...
This, in fact, is an example of “dynamic decomposition” of which the speaker claims she understands nothing. The ironic contradiction of form and content underlines the contradiction between the women’s presentation of her outer self and that of her inner self. The poem concludes with the line “’Let us go home she is tired and wants to go to bed.’” which is a statement made by the man. Hence, it “appears to give the last word to the men” but, in reality, it mirrors the poem’s opening lines and emphasises the role the woman assumes on the outside as well as her inner awareness and criticism. This echoes Loy’s proclamation in her “Feminist Manifesto” in which she states that women should “[l]eave off looking to men to find out what [they] are not [but] seek within [themselves] to find out what [they] are”. Therefore, the poem presents a “new woman” confined in the traditional social order but resisting it as she is aware and critical of
No human being fully knows what he or she is capable of doing. This incapability has been observed in the novel “The Attack”, by Yasmina Khadra. Sometimes it is difficult to identify a person as purely good or purely evil; in fact, it is almost impossible. The author created characters in which the characters were perceived, by society, as good, happy citizens. However, these characters had secrets and desires which questioned their morale.