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Relationship between animals and culture
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In Art Spiegelman’s comic series, MAUS, each race in the storyline is analogously depicted as a different animal. This essay will explore the various benefits, drawbacks and their counteractions, that are confounded with author’s choice of this illustration. It can be argued that choosing animals to represent humans, in an event as complex as the Shoah, dehumanizes victims even more. Humans conventionally see species of animals as collective entities rather than individual beings. Thus, by representing all the Jewish people as one type of animal, the reader might unconsciously generalize all the victims’ sufferings and discourses into one coherent image, in order to make sense of things. On the other hand, depicting each race as a certain animal …show more content…
One of the evident drawbacks of having animals depict human characters, is that they are figuratively and literally dehumanized. Humans are more complex than their primitive desires, impulses, and needs; and this fact could very easily be lost in translation with this choice of illustration. For example, it could be interpreted that the Germans who were drawn as cats, were behaving like the carnivorous species that they are, and chasing mice, because it is encoded in their natural instincts and a part of their primitive behaviour. This exempts the perpetrators, since it implies their lack of free will was affecting their every decision. It also implies that since the Germans are another specie, the mass murder of millions of people could never have happened by any other nationality, and that evil actions are based upon ethnicity, rather than a human’s negligence from their moral standings. However, Spiegelman was able to slightly deter from this indiscretion by giving each character dynamic personalities and pragmatic …show more content…
Firstly, there were many incidents where the Jewish people were trying to escape the Germans, and so they had to hide their identities. The author represented this disguise by drawing cat masks on his mouse characters (MAUS 1 page 136). These thin masks symbolized how easily they could have been recognized and caught; thus it accurately details how dire the situation was for those who were in hiding. It also helped the reader consciously think about who the oppressor and the oppressed is. Secondly, the animals that represented each race, accurately symbolized what role they played in the events of the Shoah. The Jewish people were represented by a vulnerable animal, mice, and were hunted down by the German people, who were the cats. The Polish people were represented as pigs, because they often sold out the Jewish people (i.e., page 143 MAUS 1). The Americans were drawn as dogs, because they chased cats, and sympathized with the mice. The author’s choice to use mice as the representation of the Jewish people is multifold. The Nazi’s themselves negatively propagated the Jewish people as the “vermin of mankind” who “infected” society. They were treated as subhuman, caged like animals, and forced to live in ghettos where they would be swarming in tight quarters. Its as if the perpetrators, in this symbolic imagery, were
Throughout the Holocaust, the Jews were continuously dehumanized by the Nazis. However, these actions may not have only impacted the Jews, but they may have had the unintended effect of dehumanizing the Nazis as well. What does this say about humanity? Elie Wiesel and Art Spiegelman both acknowledge this commentary in their books, Night and Maus. The authors demonstrate that true dehumanization reveals that the nature of humanity is not quite as structured as one might think.
Many great authors that study human nature stood out the most during the period of time between the Imperialism and World War II. Among these authors were George Orwell and Virginia Woolf. Their study of the human nature is especially visible in certain short stories that each author respectively did. Orwell’s “Shooting an Elephant” and Woolf’s “The Death of the Moth.” In either of these stories the respective author uses animals to depict their complex ideas about the nature of life, men, and the whole world.
For instance, Americans know about the horror stories of factory farmed meat and how cruel the slaughterhouses are. Factory farmed meat is the “number one cause of global warming, it systematically forces tens of billions of animals to suffer in ways that would be illegal if they were dogs, it is a decisive factor in the development of swine and avian flues, and so on” (Foer 606). The author suggests that Americans are already willing to eat animals that had already been abused, so Americans should be willing to eat dogs. Yet Americans still find the idea of eating dogs repulsive, but dogs would go through no more torture than any other animal in a slaughterhouse. Foer plays on the reader’s emotions to show how cruel slaughterhouses are. These emotions make the reader question if he or she should consider eating dog meat. Economically “if [people] let dogs be dogs, and breed without interference, [one] would create a sustainable, local meat supply with low energy inputs” (Foer 606). With population growth, finding enough sustainable food is a worldwide problem. Foer effectively uses emotional appeal to make the reader consider the current situation of how the world struggles to produce enough food to feed everyone. In other words, dogs should be eaten to help the environment and help feed the
In the poem “Woodchucks” by Maxine Kumin, the speaker is in her garden and is annoyed with some woodchucks that are eating and destroying the produce in the garden. The speaker in turn tries to remove the woodchucks by using humane gas to kill them and when that is unsuccessful, she resorts to more violent means. This poem uses the annoying woodchucks to signify the Jewish people during the Holocaust by the Nazi Party.
The SS officers refer to the prisoners as animals: ““Faster you filthy dogs!” We were no longer marching, we were running. Like automatons. The SS were running as well, weapons in hand” (85). The officers do not hesitate to make such degrading, animalistic remarks. Non-chalantly, the officers differentiate themselves from the prisoners through their speech as well as their actions. Even Wiesel recognizes that his fellow inmates have lost their human identity because of the pain and violence they suffer from. He recounts, “Abruptly, our doors opened. Strange-looking creatures, dressed in striped jackets and black pants, jumped into the wagon” (28). Wiesel’s first impression of the prisoners are that they cannot be human; they are all dressed alike, and Wiesel’s observations lead him to believe that they have lost their human identity and are nothing but creatures. The prisoners, due to their inhumane status, are forced to go without sufficient amounts of food. Wiesel describes the violent fight that ensues when a few scraps of bread are tossed in a crowded wagon, “Dozens of starving men fought desperately over a few crumbs. The worker watched the spectacle with great interest” (100). While the men fighting for the food demonstrate their selfish survival instincts, more disturbingly, the worker enjoys watching. Wiesel is able to confirm the loss of humanity as he witnesses
...gen who portrays the Policemen as “Ordinary Germans” who willingly took part in the killing. This means he portrays them as a whole, who all reacted in the same way because they were all socially conditioned in eliminaitonalist anti-Semitism. For this reason a completely different portrayal of the perpetrators of the Holocaust is offered in each book, each defined by the way each historian views the way the German’s worked.
Primo Levi, in his novel Survival in Auschwitz (2008), illustrates the atrocities inflicted upon the prisoners of the concentration camp by the Schutzstaffel, through dehumanization. Levi describes “the denial of humanness” constantly forced upon the prisoners through similes, metaphors, and imagery of animalistic and mechanistic dehumanization (“Dehumanization”). He makes his readers aware of the cruel reality in the concentration camp in order to help them examine the psychological effects dehumanization has not only on those dehumanized, but also on those who dehumanize. He establishes an earnest and reflective tone with his audience yearning to grasp the reality of genocide.
... of hope for rescue and the destruction of their ties to former human society; and the Lord of the Flies, used to represent mankind’s “essential illness”: inherent human evil. Ultimately, Golding’s symbols, simple in appearance yet burdened with the weight of human savagery, violence, and inner darkness, do more than frighten. As these symbols are ingrained into our minds, so, too, is responsibility: the responsibility of recognition, understanding, and action. If we do not take heed of the messages behind Golding’s symbols, then our ignorance may be more than unwise—it may be fatal. For if we do not soon take steps to confront our inner evil face-to-face, we may eventually find ourselves trapped in Golding’s harrowing depiction of human society: one bound only by rules far too fragile that, when broken, lead only to chaos, self-destruction, and total savagery.
The last decade of the twentieth century in America saw a rise in programs for human’s “self betterment.” A popular form of betterment is that of the inner animal. Interest in Native American animal mysticism, vision quests, and totem animals have increased dramatically in the past few years. No forms of media have been spared; Calvin Klein’s supermodels come on during sitcom commercials to tell viewers they need to be a beast, or to get in touch with their animal within. In the last decade of the nineteenth century, however, animalism was viewed not as a method of self-improvement but as the reprehensible side of humanity that lingered beneath the surface, waiting for an opportune time to come out and play. In Frank Norris’ novel McTeague, humans are no better than the beasts they claim to control. They cage and torment defenseless creatures, but cage and torment themselves far, far, worse. McTeague, Trina, Zerkow, and Marcus are animals in thin human’s clothing, walking the forests of McTeague, waiting for the opportunity to shed their skin and tear each other apart, while the real animals of the world continue leading lives far superior to their human counterparts.
As Orwell’s presentation within in the book, many animals were used to symbolize different public figures in that time frame. Each animal had an outstanding role through out this book from the pigs to the pigeons each with their own mischief characters.
Readers in the twenty-first century can learn from classic and outdated works that human behavior is the same regardless of the time period. Humans can and may resort to violence if the social and environmental conditions are right. History and current events show the thoughts of Golding are still valid today. Over the years symbolism, has played a role in the years prior and today in the book. In this paper, I will analyze the use of two important symbols in the book; the conch shell and the pigs head. Each object brings meaning to each group, ...
Symbols are very important in the story "Cat and Mouse" by Lisa Metzgar. Lisa tells the story of a woman dealing with issues from a small mouse in her house, to not wanting to be married. Animals are used throughout the story to symbolize underlying issues. The reason for the story being called what it is instead of just plain 'mouse' is because both the cat and the mouse represent Marcy at one point. The mouse is a symbol of her in that it is trying to escape the traps that are out for it. This is the same way that she is trying to avoid being tied down by the people in her life. The cat can also represent Marcy after it has taken the poison, symbolizing what will happen to her if she allows others to determine her happiness.
The author illustrated his characters as different types of animals where in the Jews are represented as mice and the Germans as cats. This representation proposes how the Jews facing the Nazis are as helpless as a mouse caught by a cat. The first part for instance, is introduced by a quotation from Hitler in which he deprives the Jewish race of human qualities by reducing them to a mere vermin: “The Jews are undoubtedly a race but they are not human: (Spiegelman I, 4).
...ed and they have been degraded to a sub-human level which is often associated with qualities that are considered inferior to humans such as the lack of self-control, unintelligence and immorality. The prisoners have also been compared to the animal sheep, trying of hide themselves, when they are in a vulnerable situation. Sheep is known for the universal symbol of innocence and goodness, however since the tone of the passage is tinted with despair and fear, it reminds readers that sheep often need the protection and supervision of a shepherd and thus highlights the feeling of vulnerability. The Germans consider the prisoners of different species to them; “This something in front of me belongs to a species which it is obvious opportune to suppress”, they also use the word “fressen” to describe the prisoner’s way of eating, which is “the way of eating of animals”.
Wiesel uses the sustained figurative language using words such as ‘dogs’ and other animalistic references throughout the text to demonstrate how in the eyes of the soldiers they are no longer seen as people. ‘You will all be shot like dogs’. Descriptive imagery is also used to explain how the civilians were also inhumane to the prisoners, with a description of the prisoners being ‘beasts of prey unleashed…sharpening their teeth and nails’ as the citizens spurred it on. This explains the inhumanity that not only the s...