Monsters: Religion and Individual Embarks Essay

The idea of what a monster is and how it pertains to modern day society has fascinated readers and writers for decades. Before taking this class, I was aware of what a monster is and the function it served in today’s society. Furthermore, after taking this class, I am now aware of what a monster truly is, and what really separates a monster from a regular person. The piece of text that I mainly chose to focus on and elaborate closely to demonstrate the aspects of a monster is appropriately named, Monster, by Walter Dean Myers. The reason I chose this piece of literature is because, Monster thoroughly elaborates what a monster is in todays society and how it functions in the modern day world. In this essay I will elaborate on

In Seven Monster Theses, Jeffery Cohen develops an idea that “monsters” are essential to society. In fact, they construct what is “normal”, “rational”, and “civilized”. Specifically, “monsters” are foundational to how we view ourselves. “Monsters” contain all the traits deemed unacceptable and odd. It can be concluded that every outlier is a “monster”. In St. Lucy’s Home for Girls Raised by Wolves, Karen Russell tells the story of a pack of wolf girls who are transitioning into young ladies. Russell delves into society’s need for conformity, gender roles, and change. The story is told from the point of view of the middle wolf girl, Claudette, and follows her on her journey from wolf to woman. In relation to Jeffery Cohen’s idea of monster culture, Claudette’s journey applies to Thesis IV “The Monster Dwells at the Gates of Difference” and part of Thesis I “The Monster’s Body is a Cultural Body”. Claudette is torn between two worlds and she has to learn how to successfully “move between the two cultures”. Through Cohen’s theses, Karen Russell uses character development and dialogue to depict the inner and outer battle of societal femininity and individualized femininity and the consequence of accepting either side. The presence of “monsters” are essential for this acceptance.

Upon reading about the historical and religious background of Ancient India, one can clearly assume that the country was strongly influenced by three main religious teachings: Hinduism, Jainism and Buddhism. These three sects in religious thinking have many similarities as all recognize the life-cycle and the need of liberation, they worship one central deity that used to be a human who gained enlightenment and they all recognize the existence of the eternal soul and after-death re-incarnation. However, they also share a lot of differences that mark the underlying principles of practicing them. I will identify the scope of differences and similarities in these ancient religions in an attempt to understand why each attracted followers, why

As a child daydreaming and imagining was essential to survive the extensive abominable days of summer, or the weekends. Likewise, in the texts “Red Cranes” by Jacey Choy and “The Firefly Hunt” by Jun’ichiro Tanizaki two children who still express their imagination and creativity, have to realize the harsh realities that everyone must incorporate. In the texts “Red Cranes” and “The Firefly Hunt” they express the ambition and creativity of a child’s mind. However, the development of the two characters dealing with the realities in their adolescent years, varies tremendously between the two stories.

Monsters are challenges that the human race must overcome. In Jeffrey Cohen’s essay “Monster Culture,” Cohen reasserts the presence of the monstrous within society, and its relation to different cultures in a specific time period. All of Cohen’s seven thesis makes sensible arguments that gives the audience a glimpse on what his purpose is. Each thesis are presented differently, but Cohen correlates his ideas to explain the monster’s true existence. The convergence of intellectualism makes a strong connection between Cohen’s appeal to pathos. Cohen utilizes emotion in his writing to mainly appeal to his audience, and give them an idea on what goes on behind the monster’s identity. The final thesis “The Monster Stands at the Threshold of Becoming”

Before attending college here at Seattle University, I never necessarily thought that I would be interested in learning about religions other than my own. Throughout my life I was raised to follow the Christian faith. Everything that pertained to my life revolved around my faith. Although I do not regret being born and raised in a Christian home, some occasions have risen where I felt a sense of being “forced” into the religion. This caused myself to ultimately grow a disconnection from my faith. Coming to Seattle University with a sense of disconnection from my religion in actuality provided me the motivation and inspiration to possibly learn about different religions in order to compare and contrast their views from my personal ones, which

The Indian religions were composites of ceremonies and attitudes of the most diverse sort, no single technique of conversion could be employed. Conversion required both the introduction of Catholic Christianity and the extirpation of existing native religions, and of the two tasks the latter was the more difficult one.[xi] Modern anthropology demonstrates that the elimination of pagan traits was only partial. In Indian societies of the twentieth century, even in the areas of most active Christian labour, residual pagan forms survived.

Read the assigned chapters for the week and complete the following table. Be as specific as possible when identifying practices, beliefs, rituals, and historical elements. Cite sources in APA formatting.

A little girl screams in fear for her parents as she envisions a green, three-eyed monster lurking under her bed, waiting to get her until she finally closes her eyes. A little boy scares fellow trick-or-treaters as he’s dressed as a vampire for Halloween brandishing his pointy teeth with blood dripping out of his mouth. Both of these examples of monsters focus on the physicality of a creature and undermine the weight which the word ‘monster’ actually carries. In Shakespeare’s play, The Tempest, and in Mary Shelley’s novel, Frankenstein, there are characters that perfectly fit the description of a tangible monster. However, monsters are more than their somatic features. Monsters are created within based on circumstances, decisions that are

Relig-ish affirms the fact that, for many people, abandoning one’s faith isn’t a lazy act, but is “a mindful and appropriate response in an expanding world” (5). Mee-Chapman recognizes the diverse spiritual needs of her audience and carefully guides us through the process of creating “a set of right-fit spiritual practices that are rooted in your history, authentic to who you are today, and creative enough to grow with you” (6).

In “Monster Culture”, Steve Cohen develops an idea that “monsters” are essential to society. In fact, they construct what is “normal”, “rational”, and “civilized”. Specifically, “monsters” are foundational to how we view ourselves. “Monsters” contain all the traits deemed unacceptable and odd. It can be concluded that every outlier is a “monster”. In “St. Lucy’s Home for Girls Raised by Wolves”, Karen Russell tells the story of a pack of wolf girls who are transitioning into young ladies. Russell delves into society’s need for conformity, gender roles, and change. The story is told from the point of view of the middle wolf girl, Claudette, and follows her on her journey from wolf to woman. In relation to Steve Cohen’s idea of monster culture, Claudette’s journey applies to Thesis IV “The Monster Dwells at the Gates of Difference” and part of Thesis I “The Monster’s Body is a Cultural Body”. Claudette is torn between two worlds and she has to learn how to successfully “move between the two cultures”. Through Cohen’s theses, Karen Russell uses character development and dialogue to depict the inner and outer battle of societal femininity and individualized femininity and the decision of accepting either side. The presence of “monsters” are essential for this acceptance.

In “Monster Culture”, Jeffery Cohen develops an idea that “monsters” are essential to society. In fact, they construct what is “normal”, “rational”, and “civilized”. Specifically, “monsters” are foundational to how we view ourselves. “Monsters” contain all the traits deemed unacceptable and odd. It can be concluded that every outlier is a “monster”. In St. Lucy’s Home for Girls Raised by Wolves, Karen Russell tells the story of a pack of wolf girls who are transitioning into young ladies. Russell delves into society’s need for conformity, gender roles, and change. The story is told from the point of view of the middle wolf girl, Claudette, and follows her on her journey from wolf to woman. In relation to Jeffery Cohen’s idea of monster culture, Claudette’s journey applies to Thesis IV “The Monster Dwells at the Gates of Difference” and part of Thesis I “The Monster’s Body is a Cultural Body”. Claudette is torn between two worlds and she has to learn how to successfully “move between the two cultures”. Through Cohen’s theses, Karen Russell uses character development and dialogue to depict the inner and outer battle of societal femininity and individualized femininity and the decision of accepting either side. The presence of “monsters” are essential for this acceptance.

As a child, one is, at one point or another, afraid of monsters. This is an indisputable and incredibly formative truth that applies to almost everyone one can think of. Yet, their existence is a terrifying prospect to various children and people around the world for a myriad of reasons. It is this motley assortment of ideas and attitudes from different people towards the topic of monstrosities that makes discussing and studying it such a thought-provoking and informative exercise. Literature is one such way to further discuss and explore one’s feelings about that aforementioned topic and become further enlightened as to its complexities and minutia. My own interpretation of the word monstrosity has evolved and morphed as a result of my readings

The Jain tradition was born in India, a small but powerful religion that grew up alongside Buddhism and Hinduism. Like the other religions of India, Jainism teaches that when the body dies, the soul (known to the Jain as a jiva) is reincarnated. Eventually, through living religious lives, the soul will reach “realization,” the end of the process of death and rebirth. In his piece “Fundamentals of Jainism,” Champat Rai Jain explains that, within the Jain tradition, “the path of salvation consists in Right Belief, Right Knowledge and Right Conduct, called the three Jewels” ( Jain, 7.) One must know and understand the Jain tradition, believe what it is saying, and act in accordance with those beliefs. In order to conduct his or herself properly, a person of the Jain tradition must follow five vows. The most central statute of the Jain religion is the vow of Ahimsa, which means “non injury.” The religion places great emphasis on the 4 other vows as well, Satya (speaking only the truth) Asteya (taking only what is given,) Brahmacharya (chastity) and Aparigraha (non-possession.) (Kinsey, lecture 3/7.)

Hinduism and Buddhism are both eastern traditions with much to say about the human condition as well as the reason human beings exist at all. In some ways they are different while also being similar in other ways. In this essay, those differences will be discussed and the similarities examined for their message. In conclusion, we will examine what these two faiths offer to the human beings of the twenty-first century.