Examples Of Modern Day Nineveh

The author uses more mysterious diction and phrases in this quote to portray a sense of darkness amongst the city. By using words like blackness and comparing the city to a funeral this shows how the

Does the sound of the city ring a bell as a place filled with violence and gruesome stories? That’s what I have always noticed with the reports involving the city of Oakland. To news media everything has to have just the right amount of darkness to it in order for that news channel to have a good amount of viewers. Like it or not we all have that little dark side within us that is more curious and interested to see something terrible happen in news reports; because for some reason it’s entertaining to us. During my critical thinking class with my professor Larry Salomon, I learned that this is why most news channels like to show gruesome and tragic stories more often, because we as human beings find some sort of interest and satisfaction hearing about these stories; and this makes work for news channels more easier to gain more viewers. Some people are more eager to learn about a tragic story unlike the other reports that have a more hopeful and cheerful description. How is this linked to violence in Oakland? News reporters know that Oakland is the place to go when you need a story that will help you get viewers. I have talked to some residents in my community of Oakland and they stated that they were tired of being the notebook of bad stories to be told on live television; the only reason why violence seems to continue in this community is because reporters always point the finger at the city as being a place filled with

Ray Nagin, the mayor of New Orleans, uses a lot of pathos while speaking to the New Orleans people on how to make New Orleans better in his Chocolate City speech. Nagin appeals to people’s emotions by mentioning Hurricane Katrina. He says “now you might think that’s one Katrina post-stress disorder.” The hurricane was a huge loss for everyone in the city. It put people in a lot of stress when they lost their homes and the city was badly damaged. By mentioning Katrina, he is pulling everyone into one boat because it is something that the majority of people living in New Orleans experienced. Later on in his speech, Nagin address black-on-black crime. He says, “Why do our young men hate each so much that they look their brother in the face and

In private though, some residents confess, "they're glad the city kept blacks out." (Riccardi) Although during press conferences and interviews the Mayor and Police Chief insist their decisions were not racially based, what is on most of the people of Gretna's minds is that if people from New Orleans, which is two thirds black, enter their city, murder and looting will plague their lives.

Just as the Bible’s opening chapter is named Genesis, Riis’s aptly named opening chapter, “Genesis of the Tenement,” gives a brief history on how the tenements came to be in the city and sets the scene for one of the most notorious slums in New York City, Five Points. Throughout the first several chapters, Riis talks in general of the dire situation of the people living in the tenements and the tenements themselves. He then goes on to discuss the Italians, Irish, Chinese, Jews, Arabs, blacks, women, and children within these tenements separately chapter by chapter. One may notice the copious amounts of stereotypes, prejudice in some sense, he uses when writing about the Italians, Irish, Chinese, and Jews. However, one has to remember the fundamental reason of his writing when reading

Traveling between the Bronx and Manhattan has allowed me to see that even though they are so close in distance, everyone is yet so far. Being raised in the Bronx has allowed me to gain a sense of home and recognition, but also how stereotypes are meant to deceive us. The Bronx is labeled as a dangerous place, where violence occurs, but people neglect the beauty and happiness that surrounds it too. Meanwhile, when people think of Manhattan, they see it as the heart of New York where everyone is living their dreams. When in reality, the “heart” of New York is much more distant from itself, and that is not just because it is on an island.

While explaining his new daily routine, he expressed his views on the city, “I began to like New York, the racy, adventurous feel of it at night, and the satisfaction that the contrast flicker of men and women and machines give to the restless eye” (56). When he says this, his tone is a tinge of sadness but mostly acceptance. It doesn’t seem to affect or bother him that he feels solitary in a big city. He admits that he feels lonely, but he also believes other people in New York feel lonely as well. Showing that even though a big city can be exciting and filled with opportunities, it’s not always as grand as people make it

The sounds of the city penetrated the walls of the cab as we drove through the streets of Manhattan. I could hardly wait to partake in the action that was happening outside. The buildings themselves were an amazing site to behold. The buildings took on personalities of their own. Each building was bigger and more graceful than the next. When lights were added to the mix it was a dazzling combination. The city itself felt like a great big hug, and I felt overwhelmed by its power. The city allowed me to become part of it just like many others many years ago who immigrated to this awesome city. As I was looking out of the cab I finally got to see in person the sight of all sights; Times Square. The main juncture of

LeGuin’s description of Omelas engages all of one’s senses through her usage of rich visual, auditory and tactile imagery to ‘prove’ to the reader that Omelas is undeniably a utopia. The city of Omelas can be described as a place in which the inhabitants’ senses are constantly overwhelmed by sensations which are pleasing to their eyes, beautiful to their ears and sweet to their tongues. The unchanging state of this society which is surrounded constantly by sensory delight can be found in these descriptions; for instance, the “child of nine or ten [who] sits at the edge of the crowd, alone, playing on a wooden flute […] he never ceases playing” (LeGuin 275). In addition to the wooden flute, LeGuin describes, “a shimmering of gong and tambourine” (LeGuin 273). Following the narrator’s stunning description of everything which makes Omelas a utopia, her statement that the reader may, if he pleases, “add an orgy” in order to make the Omelas less “goody-goody,” makes it apparent that Omelas in many ways does not have to be concrete and limited to the previously provided descriptions. Her aim is not to describe a particular city, although it is named and its characteristics are already expressed, but to present the idea of a perfect city, a utopia in which bliss is fixed, and good fortune is wholly

“City of God ironically is a “city without god” but because it is truly a ‘sacred’: a situation of being abandoned, a state of

Bolin, Thomas M. “Should i Not Also Pity Nineveh? Divine Freedom in the Book of Jonah.” Journal for the Study of the Old Testament no. 67 (1995): 109-20.

The “City of God” is an eloquently written challenge, from Saint Augustine, for human society to choose which city it wishes to be a part of, the city of God or the city of man. As described by Augustine, the city of God is a metaphorical place where the citizens love, glorify, worship, and praise God. They find their strength and authority through mutual servitude with Yahweh. This city is then compared to the earthly city where the people love themselves, glorify themselves, find strength in themselves, and worship themselves or created things. The earthly city seeks praise from people and strives for domination. These two cities are the crux of Augustine’s novel which entails people to be worthy citizens of the City of Heaven, despite the devastating fall of Rome. Many people questioned whether Christianity was at fault for Rome’s demise, claiming that the pagan gods were angry that Christianity became the dominant religion in Rome, thus the pagan gods were thought to have left, leaving Rome vulnerable to attack. Thereby, Augustine sets out to dispute these beliefs by stating that God initiated all of creation, and in such a grand plan, the fall of Rome is rather insignificant. The more important issue is to choose a life in the city of man or the city of God, of which Augustine marks the parameters with compelling metaphors that beg the reader to choose the everlasting city because it provides the achievement of peace, the achievement of a purposeful ending, and the

In addition, the city of Nineveh is described in Nahum as “bloody, full of deceit, and full of plunder” (Bolin 117). The Ninevites’ actions therefore justified Jonah’s decision to disobey God’s command because of how ruthless they were. The nature of the great city disgusted Jonah and made him believe that the Ninevites were not worthy of God’s forgiveness. Although Jonah’s intuition to ignore God’s command seems admissible, we later learn that it is not up to Jonah to determine the Ninevites’ fate.

Cities of Salt has often been read as at once an elegy for a disfigured space and society, and a chronicle of its transformation. How does Munif represent the encounter with and effects of global capital and its arrival? How are tradition, traditional social ties on the one hand, and the encounter with the foreign other represented? What are the limitations and potential problems of attempting to write such a work? Elaborate!

So dehydrated are the people that they are hallucinating, seeing people who are not there,(‘Who is the third who walks always beside you?’ ) There is the same stagnation that characterises the previous scenes; ‘dry sterile thunder without rain.’ There is an air of menace as ‘red sullen faces sneer and snarl/from doors of mudcracked houses ’ and this menace is realised as the cities of Jerusalem, Athens, Alexandria, Vienna and London