Short Story 'Chronicles Of Iambless'

A voice is given to the mother in this poem, who is representative of all women who have suffered under the churches morals and values and still hold a high regard for religion, in this case, Christianity. It is clear from Heaney’s depiction of suffering that the mother does share a maternal bond with

“Her sleep like an untamed good object, like a soul in a body.” The eloquent and careful description of the daughter sleeping makes each and every person who reads this story feel connected to the scene. The comparison to a soul in a body shows the love behind the mother’s words. That even her daughter sleeping can be such a beautiful, angelic thing in her eyes. Through the description, the author makes the picture perfectly clear, and not just the scene, but what she thinks of her daughter. Since the author describes her daughter in such an angelic way, the love and affection that the mother has for her daughter is unquestionable.

In the poem “XIV,” Derek Walcott utilizes the use of inhumane imagery that is being counterpointed with the use of happy imagery to show the view of an elderly woman with his experiences with her; the speaker recalls this information by describing his experiences with her with a sense of happiness, fear and appreciation.

Through the spiritual rebirth of the grandmother, the grandchild experiences a spiritual and personal rebirth of her own. It is the death of her grandmother which helps her mature or see the light. Evidence of the grandchild maturing is seen in the contrast between the beginning when she remarks, "I wasn?t respectful either I even went so far as to doubt the power of Abuelita?s slices" (1239) and her respectful behavior at the end. The regret she feels for the way she acted becomes apparent in the end when she is toweling her grandmother?s body. Notable evidence of the grandchild?s change in attitude is

Joan Smetana is an eighty-four year old, four foot ten, Catholic-German woman. She is sister to Mary-Ann Koenig wife to the late-Robert Smetana, and mother to Therese and Mary. She has five grandchildren, one of them in me. I love my grandmother, or as I call her: “Nana.” She is one of those woman that everyone loves, whether you know her or not; however, those who are closest to her, her family, tend to love her more from a distance, but love her none the less. She is literally the center of her family, as her house is in between the homes of her two daughters, otherwise known as my backyard and two streets over from my Aunt Mary. Eighteen years of growing up, knowing she was watching out her window for any sign of trouble and having

Adeline's life is not only joyless but she always feels isolated because her loved ones were taken from her at a young age. She has no one to comfort her in her times of need and despair. She has to endure this desolate and sadness when she should be enjoying a carefree life.

Brother in “The Scarlet Ibis” is very selfish, especially to his younger brother Doodle. All Brother wanted was a brother that was normal, but Doodle was different. People can have greed such as Brother. In the first place, Brother pushed Doodle, his sibling with special needs, further than what he was capable of. Doodle died from his brother pushing him too hard. In the story, “The Scarlet Ibis” by James Hurst, the theme applied is people who obtain greed only think of their own needs and is revealed through symbolism and foreshadowing throughout the short story.

The fictional story, Bless Me Ultima by Rudolfo Anaya, is about a protagonist named Antonio, a child, who is delivered by a doctor known as Ultima, an old woman, who possesses godly and spiritual powers. It’s said that whoever is delivered by Ultima consists a fate that is controlled by her. In conclusion this story consists of challenges and obstacles that had blocked Antonio’s incoming fate throughout his life and how he overcomes them with the blessings and guidance of Ultima.

With the shock of coming face-to-face with death, she starts to let go of her power-hungry and deceptive behavior and decides to act out of love and humility. Her head has become clear, and more than ever she becomes aware of the situation. All her shallow and hypocritical thoughts seemed to have dissipated, and she sees the Misfit as a child of God just. The grandma notices a voice crack in the Misfit’s voice and thought he was about to cry; she murmurs, “Why you're one of my babies. You're one of my own children” (O’Connor 458-459)! The grandmother calls the Misfit one of her kids despite the crimes he has already committed; God’s spirit may have entered the grandmother and is attempting to offer redemption to the Misfit since she has now accepted it. The still figure of the grandmother is described as “her legs crossed under her like a child’s and her face smiling up at the cloudless sky” (459). God has given the grandma salvation now, and her spirit has a journey to heaven via the cloudless sky. O’Connor shows the protagonist to be hypocritical, but the protagonist found salvation and appeared happy after accepting God and feeling love towards the Misfit; the Misfit appeared to reject God when he shot the grandmother in the chest after she was trying to lend him a hand. The grandmother was able to find salvation through the violence the Misfit brought.

“You are pregnant by a young boy!” He exclaimed. The size of her stomach give her away. Her father was also aware of the many men who where in awe by her beauty and her many lovers. Although the father of the child is unknown Amaris and her father were excited to meet the baby. Some time later the young god was born and Amaris was over joyed. She named her son Aatmaj.

“You wish to bare a child. You have shown compassion to me, and in a year it shall be that you will have a daughter as you wished.” Then the fish disappeared under the water. My oldest sister Talia heard of this and came across as the social butterfly of the family. Holding her status of popularity among commoners, the news traveled through the kingdom quickly. It threw the place into an uproar. The thought of the king and queen finally having a child of their own lit everyone up. The pair came back to life. It was something we had not seen in years. There was great rejoicing, and everyone threw all of their energy into planning for the birth of a little princess. My sisters and I were all given the opportunity to grant blessings to the baby upon her arrival. I felt happiness to finally be put to use. No more being cut-out and placed last in order of relevance. I was being recognized and appreciated.

In the kingdom of Miraesa, Esmeralda, a street urchin, and Queen Silviya were in labor. Esmeralda gave birth to a boy and Queen Silviya gave birth to a girl. Knowing that King Stefan, her husband, had a long history of dead wives and daughters she was truly scared that her baby and she would have the same fate of his past families.

The book Inanna contains some of the hymns and stories of the Sumerian goddess translated by Diane Wolkstein and Samuel Noah Kramer. The book includes the stories and hymns, “The Huluppi-Tree”, “Inanna and the God of Wisdom”, “The Courtship of Inanna and Dumuzi”, “The Descent of Inanna”, and the “Seven Hymns to Inanna”. Many of these stories were written by the Sumerians as methods of explaining things about the world and what it means to be human. The central theme though that the author of this particular translation is trying to show the reader lies in how Inanna as a woman is portrayed. She is shown throughout the stories to be disobedient of her male counterparts, heroic, and influential-a portrayal of women that is highly uncommon

This need to separate the angelic qualities of women into a totally separate world might come from the desire to protect one’s mother, and plays into the idea of the eternal feminine that must be preserved. “She has no story of her own but gives ‘advice and consolation’ to others, listens, smiles, sympathizes…” (Gilbert and Gubar 815). The aunt is a perfect example of such feminine qualities and represents the untainted light of civilization.

Adrienne Rich's poetry serves a prophetic function by articulating the history and ideals of the feminist struggle. By recalling the ancient chthonic mysteries of blood and birth, by reconnecting daughters with their mothers, by drawing parallels between women today and their historical counterparts, and by envisioning the women of the future who will emerge from the feminist struggle, her poetry celebrates women's strength and possibilities. Elaborating her vision, Rich brings a nurturing ethos to her analysis of social priorities: