E.B. White’s essays

Time is constant. No one has the power to stop it or to go back in it. Time cannot be changed for it is timeless. With time being everlasting there is a mystery within time’s boarders; why cannot one change time? Arcadia by Tom Stoppard explores the lives of many individuals in two different time periods but within the same setting, Sidley Park, which is a stately home. Within the first four scenes of the play there is a shift between the two time periods 1809 and contemporary time period. Time is omnipresent throughout the play, whatever happens will happen and time is constant regardless how you measure it. In Geraldine Cousin’s Playing for Time, Cousin explores the mystery of time’s immutability. She also explores the ideas of how the past always has a lingering effect on the future. Then in John Fleming’s Tom Stoppard’s: Arcadia compliments on how time is equally woven between the past and present. He also provokes the idea that one could split the play into two plays by splitting up the two times. The mystery behind time in Stoppard’s Arcadia is well defined. Time is inevitable and connected, you cannot have the past without the present and future. Tom Stoppard depicts that tie overlaps itself in order to show how chaos enables freewill.

I thoroughly enjoyed reading the book Reading Ellen White by George R. Knight. I found some sections of the book to be particularly interesting. I learned different ways to interpret Ellen White’s writings. When reading at a surface level some of her writings can seem to contradict each other. It is important when reading her messages to know how to interpret what she is saying to get the full meaning of the writing. While reading through the book I came across some good points that I hope to apply to my life as well as with those I come in contact with.

The first and most prominent literary device used is the structure of the poem. Throughout the poem we hear both points of view (that of the father and son). We further observe that the “time of thought is constantly changed.” The audience is transported to the present as shown by,

In one of the extracts we were shown we see Tykwer uses distinctively visual techniques to show us Lola’s determination to save Manny. He utilises the use of a split screen with a close up shot of Manny and a close up tracking shot of Lola running to show how Lola is running towards him to try and save him. Then we hear the ticking of a clock and the top half of a clock comes onto the bottom of the screen to show how Lola is running out of time to save Manny. This is another example of how clocks are a reoccurring motif to symbolise time being overwhelming. This scene also demonstrates the love that Lola has for Manny and her determination to never give up trying to save him. This distinctively visual technique is utilised to hep show the audience that even with Lola’s everlasting love she is unable to change time and Manny slowly slips away from her, making himself unsaveable.

White Fragility is an essay by Robin DiAngelo that critiques the inner workings of how white majority population poorly converse and interacts with the racial social construct that resides in modern American culture. Not privileged with the opportunity to ignore racial tensions, blacks are ready to discuss the disadvantages they face daily in America’s white privileged culture. DiAngelo states that since whites have not had been forced to develop a mode of conversing about racial inequalities in black culture; therefore whites become uncomfortable, evasive, and angry. Because of evasive language when triggers such as “suggesting that a white person’s viewpoint comes from a racialized frame of reference”, the construct of white supremacy is

David R. Roediger displays the history of how the theory of “whiteness” has evolved throughout the years in America in his book, The Wages of Whiteness. According to Roediger, “whiteness” is much a constructed identity as “blackness” or any other. He argues that this idea of “whiteness” has absolutely nothing to do with the advantage of the economy, but that it is a psychological racial stereotype that was created by white men themselves. He claims that it is definitely true that racism should be set in class and economic contexts, also stating that “this book will argue that working class formation and the systematic development of a sense of whiteness, went hand in hand for the U.S white working class.” Roediger basically lays out the fact that “working class ‘whiteness’ and “white supremacy” are ideological and psychological creations of the white working class itself.

Rather than merely examining the affects of racism on people of color, the book turns its attention to whiteness and how a system of white privilege, supported and perpetuated by whites, also damages whites by inhibiting them from making meaningful connections with other human beings. Until I almost reached the end of this book I was uncomfortable and disturbed by the way the book made me feel. As a white male, I am aware of the pain that my ancestors have created for others to advance the free world. I have pain for those who suffered and disagree with actions that were taken by my white predecessors. But I believed that we are now in a much more advanced world where we have chosen the first black president and equality was a focus of most Americans. Identifying with my culture as currently being a white supremacist society is something I have never considered, or would not want to consider. In Neuliep, within the Coudon and Yousef’s Value orientations, we perceive the human nature orientation within the United States with people being essentially rational. This term, rational, can be somewhat subjective. And if we continue with the same value system, and look from ‘the self’ values, we foster our self-identities from the influence of our culture’s values. If we are to reflect truthfully to how our country evolved and what we ‘had to do’ to create our freedom by limiting the freedom of other, how would we then perceive

Ellen White is talked about a lot in the Adventist community. George R. Knight goes into great detail into the life of Ellen White in his book Meeting Ellen White. It is very important that we understand and learn more about the influential people that are in the history of the church. As one of the most influential people, it is important that we learn how Ellen White’s writings and her presence helped mold Adventism. Her story has shown me many lessons to apply to my life. Not only her story, but her many writings have also impacted my life in many ways.

With no ending or beginning, like the ring, time through time travel

and so it went on, with a punctuality that transformed her vague grip on time. She learned to expect these bleedings . . . she discovered the very action of time by means of this returning cycle” (160). This undeniable awareness stands a crucial step towards achieving

“The Circle” connects to many of the texts already present on the syllabus, starting with Thomas Pynchon’s “The Crying of Lot 49.” First, the concept of reality versus and the imaginary provides an interesting thread between the two novels. One of the most prevalent questions that Pynchon proposes in “The Crying of Lot 49” is how much truly happens to protagonist Oedipa Maas and what exists solely in her imagination. Though she knows she has fabricated at least a portion of her existence, she finds it, at times, hard to distinguish between the real and the imagined. In “The Circle” Eggers gives no indication that what occurs on page in his novel, does not actually happens to his characters. However, this concept of real versus fabricated

Secondly, intertextuality reveals to the audience the different nature of and relationships different characters develop with time, as well as its function to cohere Ruth and Nao by synchronized timings of events that take place in both their lives. Time is the most conspicuous theme of A Tale for the Time Being, as it is incorporated bluntly into the title and also starts with an extract from Uji, a fascicle written by Dogen Zenji on time being. ‘Time being’ has two definitions in the novel depending on the context, where the idiom can be interpreted as ‘for the moment’, or “someone who lives in time (3)”. The latter definition taken from Dogen Zenji, a Japanese Zen master in the mid-1200s, contributes to the novel greatly by conveying Zen concepts and moreover the concept of time.

n the fall of 1921, Bourke-White’s interest in photojournalism was sparked when she took a photography class at Columbia University. Originally, her subjects in photography were inspired by her love for architecture and history. This interest began when Bourke-White was young, and she would accompany her father to factories and observe the rotary presses. She later remarked that the, “foundry represented the beginning and end of all beauty. Later when I became a photographer . . . this memory was so vivid and so alive that it shaped the whole course of my career."

Benjamin Zephaniah uses repetition and irony in “White Comedy” to shine light on racial tensions in the world. He emphasizes the word black and the negative words associated with it. The word white is used in place of it to show how one word can change the meaning of other words next to it. This poem helps the reader understand that seeing the earth in black and white could harm someone’s outlook on different world problems. We see that if you substitute the word black for white, not including white lies, it reveals that black has been associated with dirtiness or evil, while white is associated with good and cleanliness.

There is an intense picture in the path in which "time" is embodied as a character who may be "sluttish" and "besmears" the tombs