The Pearl by John Steinbeck

The Pearl by John Steinbeck This is a small village where Kino and his family as well as relatives live in. The people living in this village have similar houses as Kinos house. The reader can tell that the people living in this village are also very poor and therefore are probably uneducated. Furthermore, this village serves as a contrast to the town that the rich people live in. Since the people are poor and uneducated, the rich people will be able to take advantage of them easily. The setting contributes to the theme of the social class since it demonstrated the inequality between the rich and the poor. Since Kino is very poor, so when he discovers the pearl, people should feel happy for him, right? It is not this case in this novel. People want to steal the pearl even though they are already very rich. Thus, this setting clearly helps to demonstrate the tendency of human beings to be greedy and cruel even to those who have already suffered for a long period of time. Gray stone mountain: A mountain north of La Paz where Kino and his family run to in order to escape from the trackers. The mountain is very high, and there is a spring and a shallow cave on the top where Kinos family hide in. Since all animals seek to go to the high place when they are hunted or pursued, the mountain gives the readers a sense of what it is like when hunting and being hunted. The setting itself also creates a suspenseful and tense mood when the novel is at its climax. 6. Plot outline (brief): Kino, Juana, and their baby Coyotito live in a humble brush house by the sea in the village of La Paz. On one morning, a scorpion stings Coyotito. Kino and Juana then rush him to the doctor in the town nearby. When they arrive at the front of the doctors house, they are rejected by the doctors servant because they cannot afford the medication fee. Kino then decides to dive into the ocean and look for pearls so he can pay the doctor money. Later, Kino finds the largest pearl that has ever existed on Earth. After hearing about Kinos discovery, the doctor comes to Kinos house and cures Coyotito toward the evening. Before going to bed, Kino hides the pearl under his sleeping mat. Later in the night, he is awakened by an intruder looking for the pearl inside his house. A violent struggle follows, and Kino is injured during the fight. The next morning, Kino and Juana goes to town to sell the pearl. After realizing that the pearl dealers are trying to cheat on him, Kino decides to sell the pearl in the capital instead. In the middle of that night, a group of men attacks Kino again in an attempt to steal the pearl. During the fight, Kino accidently kills one of the men. Kino and Juana then decide to flee. After they find out that Kinos canoe is destroyed and their house is burnt, Kinos family hides in Juan Tomass house until night comes. At night, Kino, Juana, and Coyotito leave for the capital. They rest after a long journey and are about to continue again when Kino finds out that three trackers are following them. Kino decides that they must go up the gray stone mountain and attempts to mislead the trackers by creating false trails. After they find a cave at the top of the mountain, Kinos family decide to hide inside of it and wait for a chance to escape. Slowly, the trackers make their way to the top of the mountain. The trackers are preparing to sleep when Kino decides that he must attack them before the moon rises so he will not be seen. A s Kino prepares to attack, Coyotito lets out a gentle scream, waking the trackers. Then, one of trackers fires his rifle at the cave Juana and Coyotito are in. The moment he fired, however, Kino attacks and quickly kills all of the trackers. Later, Kino finds out Coyotito has been shot. The next day, Kino and Juana travel back to their town. They walk to the ocean as the townspeople watch in silent enthrallment. At the shore, Kino takes out the great pearl and tosses it back into the ocean with all his might. 7. Major themes of the work: Wealth brings trouble and causes the loss of innocence Kino transforms from a happy, contented man to a greedy savage criminal after he finds the pearl Wealth causes ambition and greed, which destroy mankinds innocence Greed transforms the pearl from a symbol of good luck and hope to a symbol of destruction Kinos greediness leads him to act violently toward Juana and eventually to his sons death People become jealous and want to obtain Kinos newfound pearl in both legal and illegal ways The greed and jealousy of all the people destroy the peace and happiness that Kino has known Steinbeck points out that human beings have a tendency to be jealous of other people. Most people are envious of the wealth of others, and many will try to take a portion of that wealth by using any method. Therefore, it is very important for us to not to be too greedy and ambitious. The roles of fate (destiny) and luck Forces beyond human control (like fate and destiny) can completely change an individuals life either for the better or the worse at any moment Kino and Juanas lives are changed when the scorpion (symbol of wicked fate) bites Coyotito Their lives then change again when Kino discovers the pearl (symbol of beneficial fate) Even though Steinbeck points out that fate and other forces do play a role in shaping human life, he also suggests that it is not fate, but human emotions and desires in the forms of jealousy and greed that ultimately leads to the novels devastating tragic ending. Cruelty of Humanity and the Social Classes The doctor cruelly refuses to treat Coyotito since Kino does not have money The pearl buyers try to cheat on the ignorant Kino so that they can make more money The trackers and other unknown invaders are willing to kill Kino in order to become wealthy The poverty and lack of education prevents the lower-class from enjoying the benefits of the higher-class The upper-class members take advantage of the lower-class because they are more educated In showing how the pearl affects other people, Steinbeck points out that most people have a cruel nature. We might do harm to others in order to achieve our own personal goals. Furthermore, Steinbeck also points out that there is an inequality between the higher-class and the lower-class, since the better educated higher-class will always take advantage of the uneducated lower-class. 8. Symbols in the book: The Pearl The pearl constantly appears throughout the novel. When the pearl is first discovered in Chapter 2, it represents possibility, good luck, and a symbol of divine assistance. Kinos discovery of the pearl fills him with hope for a better-quality life. It seems to be an event that serves as a relief to the disaster of the scorpion bite. Once the town learns about the pearl (Chapters 3-6), however, the pearl begins to make everyone to become greedy. The pearl becomes less symbolic of all the good things that it represents and now symbolizes greed, ambition, desires, and cruelty. Juana and Juan Tomas also begin to see the pearl as a dangerous threat. Kino begins to dedicate all his efforts and possessions to protecting the pearl toward the end of the novel. The pearl therefore comes to symbolize the destructive nature of greediness. The scorpion The scorpion that stings Coyotito in Chapter 1 represents evil and the annihilation of innocence and purity. Even though the scorpion only appears once in the novel, the process of the destruction of innocence that it represents occurs constantly throughout the plot. For instance, Kinos innocence is destroyed by his ambition and greed, and the colonists destroyed native peoples beliefs and traditional ways of life. Kinos canoe Kinos canoe represents his pride, a means of making a living, and his connection to his cultural tradition. The canoe appears twice throughout the story. The first time is when Kino uses it to find the pearl. Kinos races culture is deeply spiritual, so it is important that Kino uses his canoe to discover the pearl, which is granted by a heavenly power that has nothing to do with human behaviors or actions. The second time it appears is when Kino attempts to escape by using the canoe. However, he finds it already destroyed. This is very important because Kinos ownership of the pearl leads directly to the destruction of his canoe, and this is an event that symbolizes how Kinos greediness and ambition have destroyed his traditional way of life. 9. Other significant imagery: The stars still shone and the day had drawn only a pale wash of light in the lower time, and the early pigs were already beginning their ceaseless turning of twigs and bits of wood to see whether anything to eat had been overlooked. Outside the brush house in the tuna clump, a covey of little birds chattered and flurried with their wings. ~ Chapter 1, page 5 Steinbeck portrays the natural world as a kingdom that reflects the human world. This imagery mirrors the natures peaceful innocence the same innocence that Kino has at the beginning of the novel. However, hiding inside that innocence is the tendency to be greedy. The pigs in this quote are greedy in a sense that they are trying to find anything that they can possibly find to eat. The gray oysters with ruffles like skirts on the shells, the barnacle-crusted oysters with little bits of weed clinging to the skirts and small crabs climbing over them. An accident could happen to these oysters, a grain of sand could lie in the folds of muscle and irritate the flesh until in self-protection the flesh coated the grain with a layer of smooth cement. But once started, the flesh continued to coat the foreign body until it fell free in some tidal flurry or until the oyster was destroyed. Swarms of fish lived near the bed to live near the oysters thrown back by the searching men and to nibble at the shining inner shells. ~ Chapter 6, page 85 The descriptions of the sea emphasize the fact that life is a struggle for existence in which only the strongest will be able to survive. The fish can only eat what the men left behind. So if the food is not enough for them, they will die. This struggle can be seen in the conflicts between natives of Kinos race against the oppressive colonists. Also, this quote suggests that oysters must die in order for a pearl to form. Again, Steinbeck points out that every time something is gained, another thing is lost. Kino, with his newfound pearl, has lost his innocence. Beside this tiny stream, wherever enough earth collected for root-hold, colonies of plants grew, wild grape and little palms, maidenhair fern, hibiscus, and tall pampas grass with feathery rods raised above the spike leaves. And in the pool lived frogs and waterskaters, and waterworms crawled on the bottom of the pool. Everything that loved water came to these few shallow places. The cats took their prey there, and strewed feathers and lapped water through their bloody teeth. The little pools were places of life because of the water, and places of killing because of the water, too. ~ Chapter 6, page 85 This imagery suggests that there are two sides to almost everything. The pool is a place of birth for plants and other animals. However, it is also a place of death since predators look for prey here. Steinbeck also applies this principle to the pearl as well. Kino is able to afford the doctor and have his son cured because of the pearl. However, his son ultimately died because of the pearl, too. 10. Significance of title of work: The title of the novel is very symbolic and represents the themes of the story. The way the pearl is described throughout the novel reflects the changes that Kino, the main protagonist, goes through. At first, the pearl is a simple and gorgeous object of nature. Once it becomes intertwined with ideas of material value, greed, and desire, however, it becomes dangerous and destructive. The pearl is an item of natural splendor and goodness that draws out the wickedness innate in men. 11. Authors techniques that are important to this work: One of the special techniques that Steinbeck used in this novel is the way he makes all the characters to seem very realistic. In order to develop the characters that he was creating, John Steinbeck studied the culture, traditions, and the thinking of ancient races like those depicted in the novel. As a result, the novel and its characters are very realistic and believable to the readers. For example: Beware of that kind of tree there, he said, pointing. Do not touch it, for if you do and then touch your eyes, it will blind you. And beware of the tree that bleeds. See, that one over there. For if you break it the red blood will flow from it, and it is evil luck.' ~ Chapter 6, page 76 In this quote, we can clearly learn what Kinos cultures traditions are and what the people of his race think and believe in. One thing we can tell just by looking from this example is that Kinos race thinks that if a tree bleeds, then it is bad luck. This shows us that they are superstitious and might believe in some kind of religion.

Catholicism in Quebec and the Quiet Revolution Essay

Montreal is Quebec’s largest city, has always been renowned for its many churches and basilicas, earning it the nickname la ville aux cents clochers. Mark Twain once said â€Å"This is the first time I was ever in a city [Montreal] where you couldn’t throw a brick without breaking a church window†. Today, it is better known for the diversity of its people and its culture painted streets, such as the Quartier Latin and the booming Quartier des spectacles. The city is home to over a hundred and twenty cultural communities and seventy-five languages; seemingly fitting since well over a quarter of the population was born abroad. In the June 2008 issue of Monocle, a London based magazine, Montreal was dubbed â€Å"Canada’s Culture Capital†. It seems hard to imagine that the Catholic Church had a monopoly over not only Montreal but the entire province of Quebec simply half a century ago. How did a land founded and built on Catholicism become a place renow ned for its cultural diversity? This essay will explore how the Catholic faith’s image developed in Quebec after the Second World War, touching the province’s strong religious foundation, the Church’s control of the education and medical systems, and how the Quiet revolution paved the way for the prosperity of the French language and the multicultural land we have today. Jacques Cartier officially claimed Quebec in the name of the King of France in 1534, bringing the first sign of Christianity by putting up a cross in Gaspà © that is still visible to this day. The farm, family, faith and language were until recently stereotypical symbols for the Quebecois, but gradually became symbols of French settlers instead. However, these hadn’t always been symbols of the colonists; farming and permanent families were not part of the mindset of the early colony. Samuel de Champlain first met with the Algonquin people on his exploration journey in 1603 and the two parties were quick to form an alliance. The French and Algonquin began trading firearms for furs to keep warm throughout the winter but were mainly sent to be sold in France. During the long alliance with the Algonquin people many Jesuits, members of the Society of Jesus, a Christian male religious order of the Roman Catholic Church, sought to evangelize and convert the aboriginal people. This created a bitter divide between the traditional practitioners of Midewiwin and the Catholic converts. Champlain returned in 1608 to create a settlement in what is now Quebec City, however at the time the French were interested in trading, fishing cod fish and later hunting beaver. This lifestyle made it difficult to attract potential colonists, and upon Champlain’s death in 1635 there were only 300 settlers in New France. King Louis XIV began encouraging members of his military to remai n and settle in New France after discharge, and also hiring young laborers to work in the colony then encouraging them to stay as well. The recruitment efforts of the King of France resulted in a 2:1 male to female ratio, thus he supported les filles du roi, a plan where poor women without a dowry migrated to New France to be married and bear children. By 1681, the marriages and families of these women grew the population to 10 000. These 10 000 French settlers would produce most of the francophone population of Canada (Phan, 292). Once King Louis XV signed the Treaty of Paris, handing over the French territories to the English, the French military, upper-class and business elite all returned to France. The abandoned settlers turned to the Roman Catholic Church as the clergy begun opening schools and hospitals. The French colony of Quebec wanted to avoid an American influenced political policy which stood for Protestantism, republicanism and war, as well as severing its ties with France following the Treaty of Paris and the French Revolution’s religious prosecutions. The colony then adapted policies of the Church, associating the land with the Vatican instead. The Church system worked well for the prosperity of the people at the time, but later Pope’s decisions would eventually lead to the downfall of faith in Quebec. The early 19th to mid-20th centuries saw the farm, family, faith and language become the sacramental lifestyle of the Quebecois. At the end of the 19th century in Rome, Pope Leo XIII called for a renewal of ecclesial studies to modernise the Church’s lessons to aid in the application against the challenges of the new world. Reform-minded scholars were thus encouraged to explore and revise the conventional positions of the church and were given much elbowroom until the Pope’s death in 1903. His successor, Pope Pius X, had a much different approach. In 1907 the Pope published Pascendi Dominici Gregis, a letter condemning modernism as the synthesis of all heresies (Jodock, 56). The Vatican began enforcing anti-modernism, which set the stage for what would later be the Quiet revolution. `The period leading up to the 1960s was one through which the province had long been undergoing a process of industrialization and urbanization that had dated back to the latter part of the nineteenth century. Various transformations had been taking place, making it no surprise that the Quebec Liberal Party (QLP) was able to dethrone the Union Nationale (UN) as leaders of provincial government. During the 1940s and 1950s, the image most frequently associated with Quebec’s French-Canadian people was that of a church-ridden, agricultural society outside the mainstream of the urban-industrial North American way of life. Although the Catholic Church is credited for the preservation of the French language and culture, the Western world had moved its interest away from the large families and agriculture supported by the Church. This seemingly outdated view of Quebec as a society gave politicians a clear view on what to campaign for. Jean Lesage of the QLP was able to garner over 50% of the popular vote and gain 51 seats to defeat the UN, ending a 16 year run for that party in Quebec. The province was about to come out of the period known as â€Å"la grande noirceur†, due to the scandal and corruption that the Union Nationale leader used to remain in power, and to enter a new era that Quebec still finds itself in at this very moment. The Quebecois expected change and Lesage was to come through for them. As the former provincial government had been supported by the Catholic Church, he had started what seemed to be a secularization process that coincided with the status of religion in Quebec at that time. Between the years 1961 and 1971, religious practice in Montreal fell from 61 percent of the population to 30 percent, and only 14 percent among people aged 16-24. The low number of young Catholics raised many concerns for the Church as to wear they would find future replacements for its aging clergy (Gauvreau). The emergence of lay Quebec organizations that defined nationalism in terms of language and political independence instead of religion also hastened a loss of confidence in the church. Not the least of significant markers in the 1960s was the bishops’ decision to dismantle Catholic Action itself. The entire process resulted in a de-Christianization that most defined carefully as not the decline of private belief, but as the rapid loss of a Catholic public identity. Jean-Paul Desbiens wrote a letter under the name Brother Anonymous criticizing the education system, stating the importance of the involvement and control of the provincial government over such services. The characterization of Quebec citizens as a religious people was outdated and the following period gave birth to a new identity for the Quebecois to latch on to. The Premier began this procedure by having the province take control of education by first establishing the Department of Youth (which became the Ministry of Education in 1964) and provided free education up through high school. Lesage would then go on to make schooling up until the age of 16 mandatory with the belief that educating the youth would lead them to become the successful leaders of tomorrow, replacing the Anglophones who were in control of most of Quebec’s businesses at the time. Continuing the reform, he increased government control over the healthcare system, by implementing a hospital insurance plan in 1961 (a prequel to Quebec’s version of a universal healthcare plan in 1972). These two essential institutions, which had been the responsibility of the Catholic Church ever since the birth of New France, were now primarily in the hands of the provincial government, giving substantiation for the many that now believed Quebec was a secular society. In Conclusion, a land founded and built on Catholicism became a place renowned for its cultural diversity after the anti-modernisation of the Church forced the Quebecois to break free from its monopoly over the province. After exploring how the Catholic faith’s image developed in Quebec, it is made evident that the stereotypical symbols of the 19th century Quebecois had to be shaken in the 20th century in order for them to prosper in the 21st century. Works Cited: Tentler, Leslie W. and Kevin Christiano. The Church Confronts Modernity: Catholicism since 1950 in the United States, Ireland, and Quebec. Washington, D.C.: Catholic University of America, 2007. Print. 19-90 Jodock, Darrell. Catholicism Contending with Modernity: Roman Catholic Modernism and Anti-modernism in Historical Context. Cambridge, U.K.: Cambridge UP, 2000. Print. Van, Die Marguerite. Religion and Public Life in Canada: Historical and Comparative Perspectives. Toronto: University of Toronto, 2001. Print. Phan, Peter C. Ethnicity, Nationality and Religious Experience. Lanham, MD: University of America, 1995. Print. Gauvreau, Michael. The churches and social order in nineteeth- and twentieth-century Canada. Montreal: McGill-Queen’s University Press, 2006. Print. Baum, Gregory and Michael Gauvreau. The Catholic Origins of Quebec’s Quiet Revolution, 1931-1970. Montreal: McGill-Queen’s University Press, 2005. Print.

The Matrix An American Australian Science Fiction Film

The Matrix was made in 1999, is an American-Australian science fiction movie that was written and directed by The Wachowskis. The movie was made to portray a not so good future where humans actually see it as a simulated reality. The Matrix was created by a sentimental machine that would reduce the human population while the body heats heat and electricity are used as an energy source. Computer programmer Neo, learns the truth and is drawn into a rebellion against the machines, involves other humans who have been freed from the so called dream world. The matrix is known for promoting a visual effect of what is known as â€Å"bullet time†. The Matrix opens with a shot of a computer screen, where a phone call is being traced and the viewers can overhear the voices on the phone lines talking about whether or not they have found ‘the one’. Trinity is known as an infamous hacker who is surrounded by police in an abandoned hotel. 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The World Becomes More Globalized And The Internet

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