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Religious conflict and war
Religious conflicts today and their causes
Religious conflict and war
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Asura: Tale of the Vanquished (2012) is a remarkable attempt by Anand Neelakantan to reconstruct fiction from a viewpoint of a demon from the ever-popular epic Ramayana. In a brave attempt, the author portrays one of the most dreaded characters in a unique version of a tale—a vanquished voice of a common man—silenced for eons—now speaking out his survival tale of eternal struggle. The author by interweaving, religious convictions and historical details employs fiction so as to provide a very powerful social commentary coming from none other than the most hated antagonist ever—Ravana himself. The novel raises several forbidden issues of color, race, untouchability, gender, with a hope that the marginalized and discriminated individuals find As a consequence, Ravana eventually decides to cast-off his Brahmin inheritance, his fair skin and proudly embrace his mother’s lineage—from an unknown Asura caste— but also a proud inheritor of Mahabali, Hiranya, Hiranyaksha—emperors shaping the Indian civilization. Vibhishana, one of the younger siblings of Ravana is a contrast of his ‘progressive’ brother. While Vibhishana favors Brahmnical tradition, Ravana condemns him as he introduces the wretched Deva tradition of the caste system. In a same vein of creating wider rift, the Brahmins started gaining a steady control over people. They began propagating customary rituals such as wearing a sacred thread and looking down on other people. In a persistent attempt to create mass awareness, Neelkantan exposes a grim reality with the upper caste people of India who go to the ridiculous heights and preach untouchability. “Rowdy elements among us would rush and embrace, or at least touch, the pure Brahmins returning from their purifying baths. No sooner did one of us touch one of the super-pure Brahmins; the entire bunch would curse us […] would return to the Ghat to wash us off their bodies. (Ibid
Where Men Win Glory is an ironic euphemism for war. The title is ironic because there is nothing glorious about war or the way it ended Pat Tillman’s beautiful life. Jon Krakauer orchestrates this masterpiece with his diligently, articulated descriptions and with a timeline sewn together from the threads of two worlds. The author’s style can best be characterized by his challenging, precise diction and his ability to fluently intervene pertinent quotes and facts that further persuade the reader toward his cause. Throughout the book, the author’s tone harnesses resentment towards the militant hierarchy; for through its ingenuousness, deceit, and manipulation, the military uses Pat’s death as propaganda to bolster the war’s support. Furthermore, the military covers up the fact that Tillman was a victim of fratricide, and it deceives the nation into believing Tillman’s end was a valiant fight against insurgents. When the truth is exposed and pursued by Dannie - Pat’s mother - the army destroys evidence and pleads guilty to ignorance as a rebuttal. This book is molded by three prodigious aspects that help to illustrate Pat’s life story. The carelessness of war, importance of family, and enhancement through change were all important ingredients that created a virtuous life. Each theme, in addition, challenges me personally to reassess the facts I have been fed and the reality that I have been presented. By doing so, I can achieve a sound base of knowledge and an intellectual prowess capable of challenging all facts presented.
In the novel All The Shah’s Men we are introduced to Iran, and the many struggles and hardships associated with the history of this troubled country. The Iranian coup is discussed in depth throughout the novel, and whether the Untied States made the right decision to enter into Iran and provide assistance with the British. If I were to travel back to 1952 and take a position in the CIA (Central Intelligence Agency) for the sole purpose of examining the American Foreign Intelligence, I would have to conclude that the United States should have examined their options more thoroughly, and decided not to intervene with Iran and Mossadegh. I have taken this position after great analysis, which is something that Eisenhower and his staff never did. By discussing the history of Iran, the Anglo-Iranian oil company, and Document NSC-68 I will try to prove once and for all that going through with the coup in Iran was a terrible mistake made by the United States.
Throughout the ages, men and women have been at the heart of myths and legends, evolving into tragic heroes in large part due to the embellishment bestowed upon them over the ages. From Odysseus and Achilles to Brutus, Hamlet, and King Lear, epic poems have revolved around the tragic hero. Pat Tillman was a man of many aptitudes and virtues, never satisfied by the mediocre, striving for more adventure, more meaning, in his tragically short time on Earth, and personifying the phrase carpe diem. Even Pat Tillman had tragic flaws; his unwillingness to be typical, his undying loyalty to family and country, and his curiously concrete set of morals amalgamated to set in motion Tillman’s eventual death. These, whatever the outcome might have been, are not by any means, the archetypical tragic flaws. They are, as Jon Krakauer later described, “tragic virtues.” Where Men Win Glory is not solely a tribute to Pat Tillman. What makes it truly unique is its exhaustively comprehensive history preceding Tillman’s death, and equally essential, the events that transpired following his death, including the cover-ups, scandals, corruption, falsified documents, indignities, and lies that facilitated, also, in emphasizing the core themes, of which Tillman was the epitome. Tillman’s fidelity and devotion to the people whom he loved, the use of misinformation and cants surrounding his death, and others’ responses to what Tillman considered paramount in his life all played a key role in the tragedy of a man who won glory.
In India, the religion of Hinduism in particular, provides two sources of support in regards to the social structure of the era. These sources are the Vedas and the Upanishads. According to The Rig Veda when Purusha’s body was divided “his mouth became the brāhman; his two arms were made into the rajanya; his two thighs the vaishyas; from his two feet the shūdra was born (Reilly, 92).” By splitting up the body in this way, there was a justification for the creation of the varna or caste system. The highest class or Brahmin’s were the priest class, who were also known as the most pure. In this role, they were the connecting figures between Purusha and his people, which is reflective of them being his mouth. The next upper division class was the Ksatriya or warrior/leader class. In the class, the role was to do the fighting which was reflective of them being Purusha’s arms. The artisan/farmer or middle class was known as the vaisyas. In this class, members represented the role of the thighs of Purusha, who were responsible for doing the brunt or tougher jobs in society. The nethermost social class was the sudra, who were serfs and servants. They represented the feet of Pursha, which is reflective of their status as the lowest class. Along with the Vedas, the Upanishads served as a written guideline for the varna. These works urged the concept of doin...
Indian society was patriarchal, centered on villages and extended families dominated by males (Connections, Pg. 4). The villages, in which most people lived, were admini...
Traditions control how one talks and interacts with others in one’s environment. In Bengali society, a strict code of conduct is upheld, with dishonor and isolation as a penalty for straying. Family honor is a central part to Bengali culture, and can determine both the financial and social standing of a family. Usha’s family poses no different, each member wearing the traditional dress of their home country, and Usha’s parents diligently imposing those values on their daughter. Those traditions, the very thing her [Usha] life revolved around, were holding her back from her new life as an American. Her mother in particular held those traditions above her. For example, when Aparna makes Usha wear the traditional attire called “shalwar kameez” to Pranab Kaku and Deborah’s Thanksgiving event. Usha feels isolated from Deborah’s family [Americans] due to this saying, “I was furious with my mother for making a scene before we left the house and forcing me to wear a shalwar kameez. I knew they [Deborah’s siblings] assumed, from my clothing, that I had more in common with the other Bengalis than with them” (Lahiri ...
...al norms to convey an escape from orthodoxy. Both vignettes use symbolism and diction to convey their message of escape. Both the narrator in “The Wish to Be a Red Indian” and the woman from “Rejection” wish for escape. However, woman also desires convention besides adventure and freedom, adding to the indecisive and contradictory tone of “Rejection.”
In recent years, the debate over the merits versus the racial shortcomings of Joseph Conrad's Heart of Darkness has raged hot. Many, notably David Denby and Chinua Achebe, have come down on one side or another of the issue. I contend, with the help of the written opinions of Denby and Achebe, that Heart of Darkness, while racist in its views, is nonetheless a valuable and commendable work of art.
Nunez-Harrell, Elizabeth. "The Paradoxes of Belonging: The White West Indian Woman in Fiction." MFS Modern Fiction Studies 31.2 (1985): 281-293.
Overview: Mahabharata." Epics for Students. Ed. Sara Constantakis. 2nd ed. Vol. 1. Detroit: Gale, 2011. Literature Resource Center. Web. 7 Apr. 2014.
The caste system in India is elaborately structured to have an Indian touch to it, clearly distinguishing it from social structures worldwide. Caste is a word often used to describe a cluster of people who have a specific rank in the society. Each caste system is elaborately crafted to suit the needs of the society and they vary from group to group; each has its own rules and customs. Different chaste systems are planned in a hierarchical manner to become part of any of the four basic colors; varnas (a Sanskrit word for color). These include; the varna of Brahmans, identified with the learned class and priests; varna of Kshatriyas, which is encompasses warriors, rulers and property owners, the varna of Vaishyas, which attracts traders ; and lastly the varna of Shudras, who are servile laborers (Bayly, 1999).
The story “The Road to Salvation” by Premchand revolves around Jhingur, the farmer and Buddhu, the shepherd who were very full of pride and such pride ruined themselves. Dhanpat Rai Shrivastava who wrote under the pen name “Premchand” was born into the Hindu Kayastha caste. The caste system in India is a system of social classification. In history, it divided communities into hundreds of traditional groups. The Kayastha class is right below the highest class, Brahmana. In the Indian caste system, you are born into your caste and there is no way you can change your caste in your life time. It is believed that if you live a good life, you can be reincarnated into a higher caste. The major religion in India is Hinduism. Hinduism promotes harmony and love for everyone but Jhingur and Buddhu are trapped in the law of Karma. Although the story revolves around Jhingur and Buddhu and the pride they have for themselves, it causes them to manipulate each other constantly causing them to be entrapped in envy.
Estha’s search for justice, or more accurately, his inability to search for justice, is representative of much larger systemic issues that plague India. The caste system, although now illegal, still remains very influential in many aspects of Indian society, including the justice system, which ultimately lead to the death of Velutha, an Untouchable, by denying him an opportunity to defend himself, along with the end of Estha’s childhood innocence as he confronts the harsh reality of the adult world, and subsequently attempts to escape it. Furthermore, Estha’s inability to let go of his past following the trauma of his childhood as he is forced to falsely incriminate Velutha to protect his own family is representative of the larger struggle of society to give up past traditions including the caste system to embrace a more moral society that allows people to fight for justice. Without solving these larger issues, it is impossible for individual people to effectively and morally carry out their lives and their own search for
In this story, Rukumani, the protagonist faces a number of external conflicts; the conflict between her and her traditional Ceylonese Tamil family, the conflict between her and her mother, the conflict she has with her younger brother who messes up things for her, to name a few.
Arjie's innocence and confusion make him such an appealing character. When the oppression he experiences from his family is added to his character, this makes Arjie even more engaging. The social contrasts between the ethnic groups in Sri Lanka and the difficulties experienced by Arjie are what truly make the overall presentation of the novel so enticing and powerful.