Shyam Selvadurai Funny boy In the novel “Funny Boy” by Shyam Selvadurai the author explores many political issues in Sri Lanka, the main character Arji is a Tamil homosexual boy that experiences the violence and the suffering of Tamils in Sri Lanka. Similarly, in the “Science of Evil” by Simon Baron-Cohen explores how human treat other people as objects and how human can switch of their neutral feelings of sympathy for other human-being who is suffering. This theory and the author’s statement explains the inconceivable extend of human cruelty. Furthermore, Tamil population is ill-treated in Sri Lanka because of their demanding’s. They are tortured and killed by the government for voicing their opinion. Consequently, the government release …show more content…
personal information for the mobs so they can identify the Tamil families. Also, Tamils and Singhalese cannot get married because of their conflict of racial inequality. However, fairness is a must in solving the issue of racial inequality and ethnicity for the government towards all races. Tamil population get mistreats in Sri Lanka because of their requisitions. The conflict between the Tamils and the Sinhalese started when the Sinhalese people wanted Sinhala as their national language without considering Tamils agreement. “The Sinhalese wanted to make Sinhala the only national language, and the Tamils did not like this.” (Page # 61). The significance of this quote shows the reader that seventy four percent of the population in Sri Lanka are Singhalese. The Singhalese are remaining power throughout most of Sri Lanka’s history because of there size compared with the Tamils. Because of their power the government make Sinhala the national language of Sri Lanka in the 1950’s. A lot of Tamils disagreed with their decision and there fore riots broke out trough Sri Lanka and a lot of Tamils got killed. In the science of evil by Simon Baron-Cohen mention when people are solely focused on the pursuit of their own interests, they are in a world of their own and their behavior will have little negative impact on others. Therefor the reader can understand how Tamils suffer of the Sinhalese decision. The Sinhalese government does focus one their own interests and isolate the Tamils of their rights. Tamils got tortured and killed by the government because of their action against the government.
The government try to eliminate everyone that is against them, because they don’t want that news spread out that the government is harmful or racial towards its population. “People are being tortured and killed even as we sit in all this opulence” (page # 117) the significance of this quote shows the reader how Daryl Uncle speaks about the government. He is aware of the government behavior and treatment towards Tamils. His information came of a European woman who was in Sri Lanka to study the problems. Daryl uncle was here because he wanted to investigate if this was true and do an article for his newspaper. Therefore Daryl Uncle went to Jaffna the city were the government and the Tamil Tigers where fighting for there separate state. Days later Daryl Uncle was found dead and the government stated that he was found ashore on a beach of a fishing village after he went for a swim on the beach. Amma and Arji know that the government had done this because Daryl uncle was a treat to them and he would have leaked the story to the press. In the science of evil by Simon Baron-Cohen mention how people can be cruel to each other not out of evil but because of empathy erosion. Therefore Tamils doesn’t have any rights in Sri Lanka they have to obey the Sinhalese government for their
safety. The government release personal information for the mobs so they can identify the Tamil families After the riots started in July 25, 1983 at 6 AM the government didn’t declare curfew directly in the morning. The started the curfew at 1 PM. Rumors spread threw Sri Lanka that the government was behind the rioting. ”It has been planned in advance. Otherwise, how could the mobs get electoral list so quickly?” (page # 289) The significance of this quote shows the reader when the mobs got their hands on the electoral lists, they know witch houses are Tamils and witch houses aren’t. The mobs have now a free hand of finding the Tamils families and there will be no police to stop them. In this situation the mobs aren’t capable of getting the electoral list so quickly and the police and army weren’t do anything about the mobs. The clerk from Appa’s office reported that at Galle Road all the Tamil shops where set on fire and the mobs where looting everything. The police and the army just stood by, watching, and some of them even cheering the mobs and joining the looting and burning. In the science of evil by Simon Baron-Cohen mention The educated doctors and scientists (professions we are brought up to trust) performing unethical experiments or operations. Throughout the novel we can replace the doctors and scientist with the police and army. The police and army are for the protection off citizenships. They are professions we are brought up to trust. How could the join the looting and burning of Tamil property. The government should punish the criminals and provide the Tamils protection. Tamils and Singhalese cannot get married because of their conflict of racial inequality. A lot of younger People is Sri Lanka are suffering for the conflicts between the Tamil minority and the Sinhalese minority. Because of the hate and the past of their families, Younger people are not allowed to get married or even be friends. A lot of people in Sri Lanka think that people should not marry outside their race. ”Because most people marry their own kind” (page # 54) the significance of this quote shows the reader that people are not think of letting somebody get married with another race. Amma stated this when Arji asked why aren’t two different races getting married and why is that so hard to respect it. Throughout the novel Radha Aunty falls in love with Anil a Sinhalese even when she is promised for the Nagendras son. The Nagendras are Tamils and are very close friends with Arji’s Family. Because of the hate between the Tamils and the Sinhalese Radha aunty couldn’t marry Anil and so she was forced to marry Rajan Nagendra. In the science of evil by Simon Baron-Cohen mention Empathy erosion can arise because of corrosive emotions, such as bitter resentment, or desire for revenge, or blind hatred, or a desire to protect. Troughout the novel Ammachi doesn’t let Radha Aunty marry with Anil because the Sinhalese people killed Ammachi Father in the riots. Ammachi hate towards Sinhalese people comes of the dead of her father. Probably Ammachie try to protect Radha aunty of the evil that Ammachi sees in the Sinhalese people. The government must find fairness towards all races in Sri Lanka as resolving of racial inequality and ethnicity. The Tamils have to obey all the rules of the Sinhalese’s government to avoid mistreatment. Tamils Are speaking about their rights in Sri Lanka, most of the become targets for the government. The government of Sri Lanka has a angle in the riots of July 25, 1983. Because of the hate between the to populations married between the to races are impossible. in the science of evil by Simon Baron-Cohen explores how human can think about to treat other people as objects and how human can switch of their neutral feelings of sympathy for other human being who is suffering. Humans are ignoring the thoughts and feelings of the people who are suffering. All life is valuable nor men or women does have to feel suffering of humans with power. At the end of the road we are all mortals. .
P. 1: "I teach kings the history of their ancestors, so that the lives of the ancients might serve them as an example, for the world is old, but the future springs from the past."
In the short story The Devil and Tom Walker, written by Washington Irving, the protagonist Tom Walker, is characterized as being a negative man. This is demonstrated through Tom Walker being characterized as being meager, outspoken, fearless, greedy, stubborn, and unloving.
Throughout History our world has seen societies which have risen to power and publicity through pure hatred and suffering of others. Our past could yet, reveal the answer to the question, “Can a society based on hate and suffering survive?”. The most powerful and controversial of these societies will be mentioned and with hope, put an end to our uncertainty. The German Reich, modern day North Korea, Al-Qaeda, and the Ku Klux Klan. These listed had based their societies on hate, suffering, or both, which they have marked themselves forever in history.
... story ‘Harrison Bergeron’, it can be derived that that these societies have strict rules and regulations, citizens of the society have become so adapted that they are afraid of change, and there is a severe lack of freedom. Both environments displayed uncivilized and inappropriate behavior, with innocent people being killed in front of their loved ones. What appeared to be an innocent tradition and harmless government turned out to be the perfect recipe for disaster.
To summarize, the use of emotion, credibility and reasoning by Sally Thomas clearly and successfully argues that a boy is rough by nature and not violent given a war toy. The sequential use of reasoning, range of authority, and use of emotions in the article made the readers get into the character of a boy and truly understand the points Thomas was making. It is important to study the true cause and effects of violence on boys and act accordingly for fair and peaceful society. Thomas writes the article in order to make the readers realize the true fact behind the violence of boys so maybe people might make the right decision against the roughness.
For example, the Boston marathon bombing and the Columbine shooting are events that led to the senseless killings of many. Due to the social pressure the assassins felt, innocent people were killed at random. Much like “The Lottery,” life is a gamble and each day proposes a new threat. There are humans in the world who are ruthless just like the villagers in the story. The villagers grew up familiar to this style of tradition, which controls the value placed on another’s life. The lifestyle we are accustomed to influences our beliefs just like the villager’s tradition influenced
The idea of “true courage” is used throughout this text, however so are other equally important themes such as protection of the innocent, prejudice and hypocrisy. Despite that this book was written in the 1930’s it’s idea’s are still very relevant today. I feel that prejudice and hypocrisy are especially common in small towns such as Gunnedah. Although peoples attitudes towards things like racism have not completely changed we must not give up hope, we must have faith in the good of all people.
We understand that the author’s purpose is to show how degraded he feels by the events that took place that morning in Burma.
""The Art of Cruelty"" The New York Times Book Review, 31 July 2011. Web. 27 Nov. 2011.
In Indra Sinha’s Animal’s People, he provides the reader with a fictional account of the Bhopal Disaster through the eyes of a deformed teenager in a fictional town named Khaufpor. This teenager calls himself ‘Animal’ because his deformity bent his spine to the point where he must walk on all fours, making him feel inhuman. With his mother and father dead, he accepts the name as his own and denies his own humanity. Although Animal tries to separate himself from his humanity because of the pain it causes him, he is forced to accept his humanity through his friends’ guidance and the inner and external conflicts that he faces meaning that humanity is unavoidable.
J. Eng. Lit. Cult. becomes merely “Street” as (does) Lingayat Street, Mudliyar Street and half a dozen others in Toturpuram” (5) in a gesture of egalitarianism whose effects are literally, as well as symbolically, disorientating. The sense of displacement is compounded by changes that have occurred on the street itself over the last few decades- “instead of the tender smell of fresh jasmine.... in scented sticks and virtue, instead of the chanting of sacred hymns the street had become thud with the haggling of cloth merchants and vegetable vendors, (and) the strident strains of the latest film music from video parlours” (5-6). The incursion of these loud and nestling registers of cultural change into the sanctuary of Sripathi‟s study mirrors more significant assaults on his sense of traditions including most worryingly, the refusal of his children to lead the lives he has imagined for him: his daughter Maya has broken off her engagement to an Indian man to marry a Canadian with whom she now lives in Vancouver, and his son Arun has rejected a tradition job in favour of a career as an environmental activist. Sripathi responds to the affronts by ceasing to communicate, literally, in the case of Maya, with whom he has stopped corresponding, and figuratively, with Arun and the rest of his family, through a retreat into an increasingly self enclosed world. The narrative traces the gradual expansion of his consciousness, a process initiated by Maya‟s death in a car
Since the beginning of days, the fight between the goodness and hatred, bravery and cowardice, and benevolence and evil has always existed. The frivolity of evil written by Theodore Dalrymple argues about the existence of evil among us, questions the reasons of its flourish and the reason why we commit evil. He begins his article by informing his audience of his career as a physician in a prison’s hospital where he treated several criminals. He also expressed his passion of treating the poor people because, according to him, treating the poor is more compelling and florid. Dalrymple then expresses the presence of different evil acts he witnessed at his work and in several countries all over the world.
In the play ‘The Life of Galileo’ by Bertolt Brecht, some of the characters held personal reasons and beliefs which consequently display the unpleasant side of humanity. Each firmly believes that their thoughts and actions are justified. For instances, Galileo Galilei and the Roman Catholic Church. In my opinion, it is a necessity to be “bad” for the betterment of the world. As the saying goes, “You have to be cruel to be kind.” However, there are some who have good intentions but their actions have ironically changed the world from “bad” to “worse”.
The Dravidian movement and identity has always considered the Srilankan Tamil to be a part of their own culture and identity, therefore they always stood in support of the liberation struggles in the island nation of Srilanka. While the liberation struggle which was peaceful till early 1980’s, took violent shape with the formation of Liberation Tiger of Tamil Ealem, i.e., LTTE. While DMK were the sympathizers of the liberation struggle in the Srilanka as they projected common Dravidian Tamil identity, it was not able to arouse any mass following and support for the cause of Tamils in Srilanka. The precise reason for this was the failure of the Dravidian identity to bring people together, due to the circumstances prevailing in the state and as well as in national politics. In Tamil Nadu, it was the rule of AIADMK led by M.G. Ramachandran, who never had any Dravidian ideology and was very close with the congress at the centre. As he was smart to realize that when state is depended on the centre for money and other monetary helps, an anti-centre stance made no sense. With liberation movement getting violent in Srilanka, it was felt both by M.G. Ramachandran and the congress government at the centre that LTTE should be stopped from pursuing violent means.
Dalit literature represents an influential, rising trend in the Indian literary scene. Dalit writing is a post-independence literary phenomenon. The emergence of Dalit literature has a great historical significance. It has served the purpose of awakening the consciousness of the downtrodden for forging their identities. The recent surge in Dalit literature in India is an attempt to being to the forefront the experiences of discrimination, violence and poverty of the Dalits. The emergence of low-caste literature has taken place alongside a broader growth of consciousness and activism, particularly in urban India. As an individual a dalit cannot forget his past. The humiliation tries to remember his past.