Showing 141 - 150 of 371 annotations tagged with the keyword "Religion"
"My mother danced all night and Roberta’s was sick. That’s why we were taken to St. Bonny’s." Thus begins Twyla’s narrative of her long-term, intermittent relationship with Roberta, another eight-year-old who shares her failing grades and "not real orphan" status at St. Bonaventure’s, the shelter where they live for a few months.
The two girls become fast friends despite the discomfort occasioned by the situation, their problematic mothers (Roberta’s is hyper-religious and unfriendly; Twyla’s is pretty but childlike, an embarrassment to Twyla because of her casual clothing and behavior), and their racial differences (one is white, one African-American). They also share a defining moment, in which they watch bigger girls assault Maggie, a disabled woman who works in the institution’s kitchen.
The girls meet by accident four more times; as young adults in a Howard Johnson’s, where Twyla works and Roberta stops in with two young men on the way to the coast for "an appointment with Hendrix"; in a grocery store in Newburgh, the blue-collar town on the Hudson river where Twyla lives (Roberta lives in white-collar Annandale); at a picket line against a busing plan (Roberta is protesting the busing; Twyla ends up picketing for it); and finally in a diner on Christmas Eve. Each time they meet, they piece together what has happened in their lives, but also return to the defining moment of Maggie, arguing about what really happened and what role they played in the abuse.
Lenny's development from childhood to adolescence concurs with India's independence from Britain and the partitioning of India into India and Pakistan. The interwoven plots give each other substantial meaning. Partly because Lenny's family are Parsees, a religious and ethnic minority that remained relatively neutral in post-Partition religious conflicts, she has access to people of all ethnicities and religions, both within Lahore and in other locales. More significantly, she has access to a wide variety of viewpoints both pre-and post-Partition through her Ayah, a beautiful woman whose suitors are ethnically and religiously diverse.
Lenny's passionate love of Ayah and the loss of innocence that accompanies their changing relationship through the Partition is an energetic center to the plot. Lenny's relationships with her mother, her powerful godmother, and her sexually invasive cousin are also important to the novel. Lenny's polio forms a significant early narrative thread. Other minor but compelling subplots include Lenny's parents' changing relationship, the murder of a British official, and the child marriage of the much-abused daughter of one of Lenny's family's servants.
A night on the town with two friends turns into "an attack of nerves" for Vasilyev, a law student. The three students spend the night drinking and visiting houses of prostitution; Vasilyev is horrified and repulsed by the women, who he thinks are "more like animals than human beings." The social problem of prostitution becomes an obsession; he is so fixated on finding a solution that he is in moral agony. His friends, among whom is a medical student, are concerned only with his health; they take him to a psychiatrist who "cures" Vasilyev with bromide and morphine.
The narrator is a Vietnamese husband who has a beautiful, flirtatious wife. They have been living in the New Orleans area for more than a decade, arriving in America after the fall of South Vietnam. The husband tells a remarkable story about the lengths to which he has gone, both in Vietnam and in America, to intercept and discourage his wife’s extra-marital interests. The narrator is humorously self-deprecating and matter-of-fact.
In Vietnam, he was a spy for the Americans, and able to "bring fire from heaven" in the form of American rocket attacks to scare off his wife’s would-be lovers; in America, he adapts to the local culture by consulting a "low-down papa" voodoo specialist. What follows this consultation is a hilariously told sequence of events that succeeds finally in winning the wife’s loyalty.
The author tells the story of two Native-American (Chippewa) families whose lives interweave through several generations during the years 1934-1984. The primary setting is a reservation in North Dakota. The main characters, Marie and Nector Kashpaw and Lulu Lamartine, are colorful, sympathetic people caught in a love triangle that endures for most of their adult lives. "Love medicine" represents an attempt by a Kashpaw grandson to assure once and for all that his aging grandfather will love and be true to his wife and cease "hankering after the Lamartine." The plan ends in disaster when corners are cut and the authentic old Indian customs for preparing the "love medicine" are circumvented.
There is a strong sense of the blending of cultures--religion, medicine, commerce, education all take on the distinctive qualities of an evolving mixed culture. Displacement and disenfranchisement are a fact of life, taken almost for granted, with humor, but not without a response. "They gave you worthless land to start with and then they chopped it out from under your feet. They took your kids away and stuffed the English language in their mouth . . . They sold you booze for furs and then told you not to drink. It was time, high past time, the Indians smartened up and started using the only leverage they had-federal law." (p. 326) So begins an initiative to establish a gambling casino; "gambling fit into the old traditions . . . . "
This absorbing, sad, humorous evocation of an impoverished Irish Catholic childhood describes the first nineteen years of Frank McCourt’s life--from his birth in Brooklyn, New York; through the family’s emigration four years later to his mother’s roots in the slums of Limerick, Ireland--and ends with McCourt’s return migration to America, a young man on his own. McCourt sets the scene in his first lines: "When I look back on my childhood I wonder how I survived at all. It was, of course, a miserable childhood: the happy childhood is hardly worth your while. . . the poverty; the shiftless loquacious alcoholic father; the pious defeated mother moaning by the fire; pompous priests; bullying schoolmasters . . . . "
Born during the Great Depression, the author leads us in lilting present-tense narrative through the struggle and occasional small joys of daily life with siblings, school friends, and the adults who circumscribe his life. He is an alien in his parental homeland, the oldest child of a father whose background in "the North" engenders continual suspicion, and a mother (Angela of the book’s title) who had never known her father and whose own mother is as miserly with her affections as with offers of economic assistance.
The hardships in Limerick are so profound that starvation is a way of life. "Consumption," pneumonia, and typhoid are rampant; children go to school barefoot or in pieces of flopping rubber; stealing is a necessity. Frank’s tiny sister and twin brothers die. Above all, there is "the drink"--the endemic disease of Irish fathers who spend their weeks’ wages in the pub on Friday night.
Frank leaves school to earn money for the family (his father had joined the war-time wave of work in England, but continued to drink his earnings away), and to save for a return to America. Blessed with verbal skills and stamina, through stealth, charm and struggle he manages to save what is needed to book ship’s passage to America. As the Hudson River flows by en route to Albany, the ship’s Wireless Officer says to Frank, "My God, . . . isn’t this a great country altogether?" Answers Frank in the single phrase comprising the last chapter, " ’T. is."
This book sketches the development of Schweitzer's ideas and accomplishments in theology, philosophy, musicology, and medicine. The author tends to pick up a theme at one time and then follow further developments on that theme at later points in Schweitzer's life. Thus, the book is not a comprehensive biography and it often departs from a strict chronological approach.
While there is some discussion of Schweitzer's "tortured" childhood and his later world-renown as the "jungle doctor," of Gabon, Bentley focuses on four intellectual and spiritual developments in Schweitzer's life. The first is his theological career, which led to the groundbreaking Quest for the Historical Jesus (1906) and subsequent theological books such as The Mysticism of Paul the Apostle (1930).
The second is his philosophy of "reverence for life, "which was first fully articulated in Civilization and Ethics (1923). The third is Schweitzer's career as a musician, musicologist, and organ designer. Finally, Bentley traces the development of Schweitzer's ministry as a medical missionary in Central Africa.
This novel recounts the fictional life of Syms Covington, an historical character who was Charles Darwin's servant during the voyage of the Beagle (1831-1836) and for two years thereafter in England. Covington then moved to New South Wales, but remained in correspondence with Darwin for the rest of his life. (He died in February 1861.)
MacDonald expands on these facts to create the engrossing story of an "elderly" Covington--he would have been in his mid-40's at the time--who befriends a young American physician in New South Wales. Covington develops appendicitis and MacCracken, the young doctor, saves his life. They become friends and during the next two years Covington gradually reveals his story.
The book flashes back to the voyage of the Beagle and reveals the development of Covington's prickly but worshipful relationship with Darwin. In 1860 Covington, who has become a wealthy landowner in New South Wales, anxiously awaits his copy of The Origin of Species. After enduring the agony and adventure, after studying thousands and thousands of specimens, how will Darwin bring it all together? The theory of evolution rocks Covington to the core. Has his work played a part in helping Darwin to develop this godless theory?
Brigid's Charge, a psychiatrist and professor at the University of Virginia, has devoted his long career (37 years) to amassing and analyzing empirical evidence for reincarnation. In this book the journalist Tom Shroder describes Dr. Stevenson's work and gives a fascinating account of Stevenson's most recent field investigations in Lebanon and India.
The primary data supporting reincarnation are accounts of previous lives spontaneously reported by young children. This phenomenon is relatively common in cultures that accept reincarnation; for example, the Hindu and Druze peoples. In some cases the accuracy of details from reported past lives can be verified, even though there is also good evidence that the child (or anyone in his family or network of contacts) had no "external" way of learning the information.
Stevenson began studying such cases in the early 1960s and gradually developed a rigorous methodology for assessing and classifying the data. In Twenty Cases Suggestive of Reincarnation and his other writings, Stevenson has presented hundreds of narratives, many of which seem prima facie convincing, except for the small problem that they fall completely outside the bounds of scientific orthodoxy.
As a participant observer, Shroder tells a sympathetic, yet questioning, story of Stevenson's investigation (or follow up) of a few recent cases. In the process, he presents a compelling portrait of the maverick 80-year-old psychiatrist.
In the mid-19th Century, a teenage prophetess named Nongqawuse preached salvation for the Xhosa people. If the people would slaughter all of their cattle and burn all of their crops, the spirits of their ancestors would rise and drive their oppressors (the English colonizers) into the sea. The ancestors would also resurrect the cattle and restore the crops. A large percentage of the Xhosa ("Believers") adopted this new religion, destroyed their livelihood, and initiated many years of disease and starvation. The Xhosa nation might well have been wiped out, but for the fact that some of the people ("Unbelievers") rejected these prophecies and did not destroy their crops and cattle.
These historical events serve as the cornerstone of The Heart of Redness, which presents two intertwined fictional narratives: one that occurs in the time of Nongqawuse and a second narrative that takes place in Qolorha, a Xhosa village in present-day South Africa. In the novel the conflict between Believers and Unbelievers has persisted through the "Middle Generations" and continues to the present. Believers claim that the prophecies of Nongqawuse would have come true, if only all of the Xhosa people had destroyed their farms and cattle. The ancestors failed to return because of the unbelief of a portion of the people.
Unbelievers argue that the folly of the original Believers led to decades of suffering and a strengthening of the English colonizers. This traditional conflict is reflected today in their attitudes toward economic development. Developers want to build a large casino and resort complex near the village. Unbelievers support the proposal because it will bring jobs and money to the region. Believers are dead set against the proposal because it will destroy their way of life.
Meanwhile, Camagu, who has a Ph.D. in economic development and who returned from exile in 1994 to help build the new South Africa, has moldered for years in Johannesburg, unable to find a job appropriate to his skills. When he meets a young woman who says she is returning home to Qolorha, he spontaneously follows her there. Camagu decides to remain in the village and, against his will, becomes embroiled in the battle between Believers and Unbelievers, as well as love affairs with two women, one from each side of the conflict.