Analysis Of The Book 'The Kite Runner'

Someone’s identity is built through a lifetime of events. There will be moments of pure joy and happiness, followed by times of grief and sadness. The moments of grief and sadness may be caused by sinful behavior, whether the sin is big or small a person becomes grief stricken. The book The Kite Runner by Kahled Hosseini is a perfect example of how lifetime events and grief can shape one’s identity. Kahled Hosseini uses many “conventions” from the “grammar of literature” to develop his plot and to entice his readers. These “conventions” can be identified by the book How to Read Literature Like a Professor by Thomas C. Foster, and will help identify the overall purpose of the book The Kite Runner. Quests, are noble adventures that medieval

His definition is an outline of five things. The five things are a quester, a place to go, a stated reason to go there, challenges and trials en route, and a real reason to go there. Above all Thomas says, “The real reason for a quest is always self-knowledge” (Thomas, 3). In the Kite Runner Amir commits to a quest that will change his life and pull him out of the sorrows of grief. The five components to Amir’s quest are himself as the quester. The place to go is back to Kabul. The stated reason for his quest is to bring back Hassan’s son, his nephew, to an American family in Pakistan that take in children refugees. The quest is stated by Rahim Khan, when he asks Amir, “I want you to go to Kabul. I want you to bring Soharb here (Hosseini, .220).” During his quest Amir faces many challenges. His first challenge is when Amir arrives to the orphanage in Kareth-Seh, and Soharb isn’t there. Zaman the orphanage director admitted that he sold him to the taliban, “He took Soharb a month ago (Hosseini 257).” This leads Amir down a dangerous path with the Taliban. Amir’s next challenge is to face the Taliban leader. Aseef the Taliban leader makes a deal with Amir. Assef explains how Amir must fight him, for Soharb’s and his

They weren’t purposely baptised but instead, “Symbolically that’s the same pattern we see in baptism: death and rebirth through the medium of water” ( Foster 155). These two weren’t literally baptised but figuratively, and according to Foster a character can either drown or be reborn during a figurative baptism. Amir’s baptism is a rebirth. His figurative baptism occurred while he was being beaten by Assef. This may seem like an odd time for a baptism, but his own blood from his split lip was the figurative, “water” needed for a baptism. This was the moment when Amir was resurrected, and the guilt that had haunted him for so long had simply vanished. The moment he laid in his blood, body broken just like Hassan’s was in the winter of 1975, was the moment Amir was, “healed at last (Hosseini 289).” The release of his sin and guilt while in pool of blood may not seem like a baptism, but it was a figurative one without a doubt. On the other hand, Soharb’s baptism was a drowning. Soharb’s baptism occurred in the hotel room the night Mr Faisal gave Amir the advice to place Soharb into an orphanage in pakistan, so he can adopt him. Amir suggested the idea to Soharb and he broke down mentally, and that night Soharb slit his wrist while in the bathtub. Not only did he literally almost drown in his amalgamation of blood and water, but he figuratively did as well. Before Amir suggested the idea of placing