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An essay about sri lankan politics
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Michael Ondaantje’s Anil’s Ghost is a story of Anil Tissera, a forensic anthropologist, who returns to her home country, Sri Lanka, after living fifteen years abroad. As a worker of the United Nations Human Rights Centre, Anil intends to investigate the skeletons buried deep; political murders, abductions and cases of silent missing . The novel is placed in the backdrop of an ailed and contravened Sri Lanka, repeating the assertion throughout that ‘The reason for war was war,’ (43) This clarifies why Ondaantje does not to delve into the question of why the country is locked in gruesome political dispute that involves daily disappearances, fear, mass killings and cover up murders. In the elusive background of war, Ondaatje plays with the aspect of healing; healing of the ever green Sri Lanka, its people and their lives. In this paper I will look at healing, which is harmoniously in synch with aspect nature and is a recurrent theme featured throughout the novel.
The novel is set in the lush green island of Sri Lanka that is rich with the presence of nature. The generousityof nature in the small island gives a chance for regenerating life Amidst the deathly environment the abundance of nature represents the abundance of life, thus the land of Sri Lanka being so fertile not only signifies life, but also nature as Anil claims that a bush could grow even if she spits on the ground (<). The twin role of nature, both regenerating and degenerating is intertwined in the melancholic and murky atmosphere of the novel. All the Sri Lankan characters consciously or unconsciously relate to nature and Anil to some extent too is in tune with it. There is a subtle presence of the natural elements; water, earth and fire being the most promine...
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... to reconstruct and repaint the sacred eyes of the maimed Buddha in the ritual of Netra Mangla. His restoration of the Buddha’s sacred eyes results in an epiphany: ‘the evolving moment when the eyes, reflected in the mirror, would see him, fall into him’ (306). He suddenly looks afresh at the natural world while exposing his senses to the elements on the island: ‘with human sight he was seeing all the fibers of natural history around him ... He could feel each current of wind ... the smell of petrol and grenade ... The crack of noise ... There was a seduction for him here’ (307; emphasis added). At last, at the end of Anil’s Ghost, the restoration of the statue and comfort Ananda receives from his nephew’s loving and healing gesture: ‘He felt the boy’s concerned hand on his. This sweet touch from the world’ (307) evokes hope of healing for Sri Lanka and its people.
In the story “Listening to Ghosts” Malea Powell talks about the native Americans on challenges and educational practices. The story is about the native American living in America before the British came to ruin their lives. This effect caused the Native Americans to disappear for good and became shadows. Afterwards there were different theories about the beliefs such as white guy philosopher's theory and western culture theory.The white guy’s philosopher's theory states that the stories were special and central civilized.Western culture, people thought that they were “savages” and “civilized”.
During the author’s life in New York and Oberlin College, he understood that people who have not experienced being in a war do not understand what the chaos of a war does to a human being. And once the western media started sensationalizing the violence in Sierra Leone without any human context, people started relating Sierra Leone to civil war, madness and amputations only as that was all that was spoken about. So he wrote this book out o...
Consuming Grief: Compassionate Cannibalism in an Amazonian Society is an interested and well written ethnography on the Wari’ people. Beth A. Conklin goes above and beyond her call and does the Wari’ people justice by explaining their side of the story to the world that turned a cold shoulder on them for their norms. Consuming Grief helps to open the eyes of its readers to differing cultures and not to judge them on first looks. Beth A. Conklin shows tolerance and acceptance towards the Wari’ norms even if she did not agree with them. Tolerance should be extended towards all cultures around the world, everyone has their own norms and styles and each should be accepted and viewed as if it was a norm in one’s own culture.
War is cruel. The Vietnam War, which lasted for 21 years from 1954 to 1975, was a horrific and tragic event in human history. The Second World War was as frightening and tragic even though it lasted for only 6 years from 1939 to 1945 comparing with the longer-lasting war in Vietnam. During both wars, thousands of millions of soldiers and civilians had been killed. Especially during the Second World War, numerous innocent people were sent into concentration camps, or some places as internment camps for no specific reasons told. Some of these people came out sound after the war, but others were never heard of again. After both wars, people that were alive experienced not only the physical damages, but also the psychic trauma by seeing the deaths and injuries of family members, friends or even just strangers. In the short story “A Marker on the Side of the Boat” by Bao Ninh about the Vietnam War, and the documentary film Barbed Wire and Mandolins directed by Nicola Zavaglia with a background of the Second World War, they both explore and convey the trauma of war. However, the short story “A Marker on the Side of the Boat” is more effective in conveying the trauma of war than the film Barbed Wire and Mandolins because of its well-developed plot with well-illustrated details, and its ability to raise emotional responses from its readers.
The statue that will be the focus of this paper portrays the figure “Amida, the Buddha of Infinite Light.” Like many other statues of the Buddha, this Amida Buddha was portrayed to be deep in meditation, sitting cross-legged. A viewer could observe that the Amida Buddha is making a hand gesture while in deep meditation. These gestures, also known as “mudras,” are symbolic in the Buddhist religion, and they are used to convey certain ideas (O’Riley 70). In this case, the Amida Buddha is making the mudra of appeasement (“Amida”). More physical observations could be made by pointing out the “balanced form, divine features, and flowing drapery” (“Amida”) of the Amida Buddha. Those qualities represent the nature of the Buddha, revealing him as “transcendent, graceful, and compassionate” (“Amida”). Features common to other Buddha sculptures show up on this Amida Buddha, like the elongated earlobes, the mole on his forehead, and patterned hair. At first glance, the Am...
Being a culture under pressure from both sides of the contact zone, there needs to be passion and emotion or else the culture might disappear into history. Anzaldua’s text makes great use of passion and emotion while merging the ideas of multiple cultures together through the tough experiences in her life. Autoethnographic texts give perspective to outsiders on how a culture functions from the inside point of view. Anzaldua’s “How to Tame a Wild Tongue” excellently portrays her culture’s plight and creates a fiery passionate entrance for her culture in their uprising through the contact zone.
An Imperfect Offering is a powerful personal memoir from a James Orbinski, a Canadian who has spent most of his adult life in front-line humanitarian work in the world's worst conflict zones. Despite its dark chapters, it is also a hopeful story about the emergence of Médecins Sans Frontières (MSF) as a new and independent agent of civil society, and the possibilities of making the world a better place. In “An Imperfect Offering”, James Orbinski tells the story of people who have been harmed by war, and humanitarian workers who have come to heal them when possible. He engages in deep reflection on the nature of humanitarian response and the many threats to this most human activity. He has sharp criticism for governments who act to cause suffering or to prevent its relief. He asks, “How am I able to be in relation to the suffering of others?” His life as a doctor, and a humanitarian worker illustrates this answer. Accordingly, the books main thesis is that humanitarianism is about the struggle to create space to be fully human. However, he illustrates how this struggle is becoming increasingly difficult with the imperfect offering of politics, which has resulted in the blurring of boundaries between humanitarian assistance and the political objectives of military intervention.
Walking into the Hall of the Buddhas, there was a sense of peace and guidance lingering inside me. The seated Bodhisattva, of the Northern Wei dynasty (386-534), CA.480, from the Yungang, Cave xv, Shani Province, made of sandstone, guarded the entrance. At first, I thought it was a time to be disciplined, but the transcending smile from the statue was a delicate fixed gesture that offered a feeling of welcome. It was not a place to confess your wrongdoings; neither was it a place for me to say, “Buddha I have sinned.” It was a room to purify the mind, the mind that we take for granted without giving it harmony. There was a large mural decorating the main wall called “The Paradise of Bhaishajyaguru”(916-1125). I sat down wandering if the artist of the portrait knew that his work would one day be shared on this side of the world, in my time. Much like Jesus Christ and his followers, the mural is a painting of healers and saviors. It was a large figure of the Buddha of medicine, (Bhaishajyaquru) surrounded by followers of Bodhisattvas, Avalokiteshvara, and Mahosthamaprapta with twelve guardian generals who have pledged to disseminate the Buddha’s teaching (Tradition of Liao 916-1125, Metropolitan Museum wall plaque).
Pictured on the back cover of the comic book "Ghost World," by Daniel Clowes, are the two main characters of the book in full color. This strikingly significant image, surely shrugged off by most Clowes' readers, represents worlds of diversity within the frames of the book. Sporting pink spandex pants underneath her goldfinch yellow skirt and a blue t-shirt to match perfectly, Enid seems to live her life outside the bubble. She's a very dynamic girl, especially interested in her surroundings and people around her. On the other hand, Becky is dressed like a "typical" girl, with a long black skirt and a white blouse, thus representing her conforming presence in the world. Becky is much more passive than Enid, going with the flow of things just living life. The contrasting personalities of Enid and Becky come ironically, being best friends. However, it brings out their defining qualities in the comic book while quietly calling attention to the values of life, what is real and what is not.
Edwardes, Michael. Ed. A Life of the Buddha - From a Burmese Manuscript. The Folio Society, London; 1959
When Sripathi and his family receive the news of Maya’s and her husband’s fatal road accident, they experience a dramatic up heaval. For Sripathi, this event functioned as the distressed that inaugurated his cultural and personal process of transformation and was played out on different levels. First, his daughter’s death required him to travel to Canada to arrange for his granddaughter’s reverse journey to India, a move that marked her as doubly diasporic sensibility. Sripathi called his “foreign trip” to Vancouver turned out to be an experience of deep psychic and cultural dislocation, for it completely “unmoors him from the earth after fifty-seven years of being tied to it” (140). Sripathi’s own emerging diasporic sensibility condition. Not only must he faced his own fear of a world that is no longer knowable to him, but, more importantly, he must face his granddaughter. Nandana has been literally silenced by the pain of her parent’s death, and her relocation from Canada to Tamil Nadu initially irritated her psychological condition. To Sripathi, however, Nandana’s presence actsed as a constant reminder of his regret of not having “known his daughter’s inner life” (147) as well as her life in Canada. He now recognizeed that in the past he denied his daughter his love in order to support his
The Woman Warrior: Memoirs of a Girlhood among Ghosts is a self-narration for the female protagonist-narrator, Kingston, whose psychological development is largely shaped by her mother’s talk story practice. As the book records the inner emotional and mental workings, which is filled with stories of her ancestors and female relatives, of the narrator, and delineates the significant events that shape her development in
No one knows what will happen in his or her life whether it is a trivial family dispute or a civil war. Ishmael Beah and Mariatu Kamara are both child victims of war with extremely different life stories. Both of them are authors who have written about their first-hand experience of the truth of the war in order to voice out to the world to be aware of what is happening. Beah wrote A Long Way Gone while Kamara wrote The Bite of the Mango. However, their autobiographies give different information to their readers because of different points of view. Since the overall story of Ishmael Beah includes many psychological and physical aspects of war, his book is more influential and informative to the world than Kamara’s book.
... "The Woman Warrior as a Search for Ghosts", Sato examines Kingston's symbolic use of the ghost figure as a means of approaching the dramatic structure of the text and appreciating its thematic search for identity amidst an often-paradoxical bicultural setting.
For residents of Banaras, the rituals of death are continued time and time again. Whether they are directly involved or not, funeral practices underpin life in Banaras. The continuity of funeral practices over time means they gain importance, and are seen are imperative to the society. Parry discovers that ‘enquiries about the purpose of this or that rite commonly meet with the terse response that it has been ordained by the scriptures and handed down by ancestors’ (Parry, 1994, p.1). This further reinforces social cohesion during mourning periods. In some way, these funeral practices are comparable to Webb Keane’s theory of the ‘bored schoolboy who has memorised a credo which he recites by rote’ (Keane, 2008, S116). Clearly, it is possible for people to engage in funeral practices without fully understanding, or even believing, in them. If this is the case, then it is especially useful to consider religion as performing a social function. One variety of funeral practice, is performed by the Mahabrahman, the funeral priest. In this practice, the Mahabrahman will eat the ground up bones of the deceased. This process serves as a social function as it is not ‘merely a matter of the Mahabrahman representing the deceased’ there is ‘some kind of identity between them’ (Parry, 1994, p.77). Though the Mahabrahman finds the act disgusting, he will still carry it out, as he recognises the overwhelming importance in the