Analysis Of The Midnight Velada

The Huichol Indians are an indigenous group that lives “in the Sierra Madre Mountains of northwestern Mexico” (Woolcott). The Huichol religion is an animistic religion. According to Dr. Pamela Lindell, animistic religions are “religions that believe that all of nature – humans, animals, plants, rocks, the ocean, etc. - is animated by spirits and souls” (“Professor’s Notes 2” 3). To better understand the Huichol Indians and their religion, this paper examines Huichol myth, symbolism, rituals, religious specialists, and deities from various anthropological perspectives.

In the first two lines of the poem, Herrera communicates his theme via speaker and half-rhyme. In the speaker’s first appearance, it instantaneously remarks, “Let us celebrate the lives of all/as we reflect & pray & meditate on their brutal deaths” (Herrera, 5-6). The phrase “let us” establishes the speaker’s first-person, collective point of view. While the first stanza objectively lists the names of those injured and killed in recent atrocities, as though to pin blame onto the harmful individuals who caused their pain, the speaker’s collective perspective elucidates the fallacy of this perspective. By associating the whole of society, with the death of some citizenry, Herrera illustrates the all-penetrating nature of the pain caused by the disasters outlined in the poem’s first stanza. The dismal nature of these events does not simply imply the broken nature of a few people, but of society. Subsequently, when Herrera notes the healing practices of reflection, prayer, and meditation (6), he incorporates a half-rhyme between his initial statement, “Let us celebrate” (5), and the word meditate, the final in the list of three. Through his half-rhyme, Herrera suggests healing spiritual practices as a practice for embracing all of humanity as a unified whole, his ultimate solution to progress beyond society’s crossroads. Through these meaningful, beneficial practices, one can shift from having harmful, shallow perceptions and, by abandoning concepts, reach the reality of unity between people necessary for society to progress.

In 1786, Helen Maria Williams published a two-volume poetry collection. The collection was titled Poems and A Song is featured there in that area. A Song has six sections. Each section consists of one stanza that has four lines and an ABAB rhyme scheme and the metre is similar to that of an iambic trimeter. Moreover, there is a great use of punctuation. The poem’s central theme is love and how a particular emotional relationship affects the lyrical voice.

Perkins makes frequent use of contrast to explore ideas in One Night The Moon. Discuss.

The book “A Night Divided,” is a great book. It is about a girl named Gerta and her family. She has an older brother Fritz, a brother Dominic, her father (papa) and her mother Frau Lowe. The Berlin Wall had just gone up after the Second World War separating East and West Germany, and her and her family live in the West. One night her brother Dominic and her father decide they need to get through the wall for work without guards noticing because the consequences could be deadly. Her brother and Father make it across but they cannot find a way to come back because the wall has been added on and is even more dangerous now. Gerta ends up not being able to talk to her father or brother for at least 4 years. One day Gerta was walking to school with her best friend Anna when she see’s her brother, Dominic on the other side of the wall and waves. She eventually ended up seeing her dad to but then she got caught by an officer by the name of Officer Muller. She ended up getting away from the Officer but she knew he would be watching her every move from now on. But everyday when she goes to school she see’s them on the platform and her dad is doing a dance that he always did for her as a kid when they were little. But, he continues doing the digging scene from the dance trying to give her a signal that he wants her to do something or he is going to do something. But if Gerta tries to cross that wall it could be deadly and we don’t know what would happen.

Myths are of great importance in the Navajo community because it is believed that it was a way to connect to the Holy People. The myth helps recognize symbolized supernatural in chants, translates the meaning of songs, and explains the importance of the ritual objects (Lamphere 1969). For example, there is myth of the two heroes who had gone through some misfortunes but thanks to the supernatural’s aid, the two heroes created a

One of the things that is so fascinating about poetry is that it allows readers to discover and sometimes challenge and channel their emotions as well as their understanding. A poem’s words as well as its structure can reveal many things to its intended audience. In “Myth” by Natasha Trethewey, the poems form is just as important as the words she writes, becoming a map for the journey Trethewey takes, using transitions to take us from one place to another. The nature of the poem therefor becomes multifaceted, as it encourages the reader to think about the speaker’s words and use of form and structure she uses to craft this epic story. Using form as a tool, Trethewey is able to use structure as a way to guide us as readers and the speaker across the conscious and unconscious thoughts and dreams the speaker faces in this story.

Poetry is often used as a form of writing to express emotions or tell a story. The poems “LA Nocturne: The Angels”, by Xavier Villaurrutia and “Meditations on the South Valley: Poem IX” by Jimmy Santiago Baca, are two distinctive poems. In Baca’s poem he expresses the disbelief and the sorrow of the death of a boy named Eddie. While, in Villaurrutia’s poem reveals an expression of secret desire men have. Baca and Villaurrutia’s poems, both use repetition, imagery and metaphors in their poems to convey their message.

Elialde author of The Sacred and the Profane introduces a new model of the sacred and the profane. Elialde’s model is meant to be universal, therefore meant to be appropriate for any recognized religion. David Carrasco author of Religions of Mesoamerica and Kay Almere Read and Jason J. González authors of Mesoamerican Mythology: A Guide to the Gods, Heroes, Rituals, and Beliefs of Mexico and Central America, discuss their interpretation of the Mesoamerican religion although their views on the Mesoamerican religion differs in some aspects when compared to Eliade’s model of the sacred and the profane there are a few noticeable similarities between both views.

When one pictures the societies that spanned throughout our Mesoamerica and South America the images of warriors, conquests, gold and great feats of architecture, spawn in the mind. Missing from not only there, but the focus of many studies are the crucial roles that women played in these societies. Between each society; the Mayan, Aztec and Inca, each has their own unique culture and role for women within it. One wonders the roles of women in society, where does she fit in; politics, religious practices, and within the home. These roles are dictated by the characteristics of the society in which they live. It is crucial to begin uncovering for each of these societies, the roles of which the women took on, through exploring three subject matters, the role of women concerning government and law, politics, the role of women in day-to-day life and lastly, religious roles of women.

“Perpetua’s Passion” is one of the only few records of the life of a female martyr Vibia Perpetua. This record is very special because it contains Perpetua’s own narrative of her last days before her execution, along with an editor’s comments. Most of Perpetua’s narrative is about her experience after the capture, and her dreams, or visions, or the “revelations” of the divine to Perpetua. In this paper, I will discuss the presentation the symbols in her dreams, in order to exam the power balance of female and male presented in her voice, and reveal the struggle of Perpetua’s voice under the editor’s manipulation.

The Popol Vuh is a written documentation of Maya oral history, containing a series of narratives that preserve Mayan myth, deities, religious practices, as well as ethical views and beliefs about the world. Popol Vuh translates into ‘Council Book,’ and is believed to have been used by leaders to consult during times of crisis and deliberation. Although the book is myth, it describes how everything became to exist on earth, how human life began, what to expect after death, and the gods who created life. The Popol Vuh is also an explanation for natural events and social order. The book becomes a way to overcome the human vision and live to the gods design.

Every individual faces obstacles that are necessary to overcome, whether it be for equity, justice or honesty. Throughout The Curious Incident of the Dog in the Night-Time, by Mark Haddon, the main character, Christopher tells his story as a socially awkward teenage boy who has a supposedly deceased mother and lives with his father. Being an adolescent, Christopher faces obstacles throughout the novel that he has to overcome in order to grow. The only thing is, Christopher is not like everyone else. While discovering the truth and embarking on certain adventures, Christopher is in search of a form of justice that he truly deserves.

It is okay to abuse your kid if they have autism because they need to learn how to behave and act normal. Often parents will think this and callously discipline their kid due to the fact they just want them to be normal. Frustration and stress can lead them to going over the edge and start an abusive cycle with their child. This cycle can have a drastic effect on the child and usually just escalate and make the situation worse. Discipline is usually not the answer when dealing with a child on the autistic spectrum, love and encouragement can be bigger motivators for making the child behave. Children with autism often take abuse from people as a result of the their social awkwardness.

Native American literatures embrace the memories of creation stories, the tragic wisdom of native ceremonies, trickster narratives, and the outcome of chance and other occurrences in the most diverse cultures in the world. These distinctive literatures, eminent in both oral performances and in the imagination of written narratives, cannot be discovered in reductive social science translations or altogether understood in the historical constructions of culture in one common name. (Vizenor 1)