LORD OF THE FLIES.

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A powerful scene in lord of the flies is the pig hunt. A group of young boys headed towards the sow with a row of piglet that slept, burrowed and squeaked. Wooden spears with fire hardened points flew towards the sow but she manages to escape with two spears sticking in her fat flank. For a moment they lose track of the sow, as it went crushing through the forest. Finally, they track her down again as it "staggers in an open space where bright flowers grew and the butterflies danced around each other and the air was hot and still". Jack stabbed the sow with his knife. "Found the throat and the hot blood spouted over his hands". He holds the head and jams the throat down on the pointed end of the stick. He speaks loudly. "This head is for the 'beast'. 'It's a gift'.

This scene helps to focus on one of the major themes of the novel which is the "loss of innocence'. The boys were once innocent 'littuns' but now they were becoming more like savages. The boys once used to go to school but now they hunt. They were becoming very brutal and violence was becoming a regular occurrence. "As the sow staggers in an open space" represents innocence, innocence that the boys did not understand. The author, William Golding implies that the 'loss of innocence' has little to do with age but relies on person's understanding of human nature.

The scene also focuses on another aspect, which is 'superstition.' the sow's head is presented to the 'beast' as a gift. It is presented to the 'beast', which does not even exist. "The lord of the flies" is seen as one of the manifestation of devil. The boys also the decaying corpse of the parachutist as the 'beast'. As in the text it reads. " First you know now, we've seen the beast" this reflects the fact that they had evil within them. Their (Jack, Maurice, Roger, Robert, Bill, and Henry) savagery is completed by primitive religious sacrifice, an attempt at propitiation.

Furthermore, another vital point about the scene is the 'settings'. The scene takes place in "an open space where bright flowers grew and the butterflies dances around each other" which represents 'heaven'. A heaven where innocents sow was sacrificed to reinforce to their superstitious thoughts. There was no reason to sacrifice a sow, which did not even harm them. It was simply a destruction of natural, environment. A death of the sow in an 'heavenly' setting represents the breakdown of humanity.

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In conclusion, I would say that the scene has a great impact on novel. It shows violence, brutality, worship to the 'beast', breakdown of law and order and the most importantly the change from innocence to 'savagery'. The question which keeps ringing in our minds is the "would the boys had survived, if they did not become savages?"

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Much Ado About Nothing

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The play "Much Ado About Nothing" is one of William Shakespeare's mature comedies. It is a light-hearted story that captures the imagination of its audience through the use of language, particularly that of wit. It concerns itself most importantly with the notion of love and relationships, especially marriage in Elizabethan society. There are many other social and personal conflicts between the various characters that will be discussed, including the view of illegitimacy during those times, the patriarchal society, as well as the personal faults of certain characters that play a part in the misunderstandings and confusion of circumstances in the play. Rather than resolving these conflicts with the ending, they are rather forgotten about and put aside, only to presumably resurface at a later stage. The play tries to end by tying up the loose ends of the various plots and give the false impression of the characters living 'happily ever after'. It is for this reason that Much Ado About Nothing does not succeed, in my opinion, in its comic ending.

There were many social discrepancies during the time in which "Much Ado About Nothing" was written. Illegitimacy was a one of them. Illegitimate children or 'bastards' were looked down upon by society to a certain extent. They were seen as symbols of the inconstancy of women, a fate that their mother had brought upon them. Don John is Don Pedro's (the king's) bastard half brother, a fact mentioned in a derogatory way throughout the play. Benedick describes him as " John the Bastard" (act4 sc1 ln18) when he suspects Don John of mischief in the matter of Hero's chastity, an altogether not very complimentary title.

Beatrice too is a fatherless daughter, someone wild and uncontrollable who can think for herself and make her own decisions, as she has no father to obey and to answer to. In both of these cases, the two characters are presented as somewhat deviating from the norms of that society Don John is a self confessed "plain-dealing villain" (act1 sc ln1), who meddles in others affairs for no inherent personal gain, and Beatrice is a non-conforming woman, totally free spirited and strong-willed in all aspects, particularly against the institution of marriage.

Love is represented in its many facets, that of its strengths and weaknesses, it's humiliations, contradictions, and, ultimately, its supposed triumphs.

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Hero and Claudio have a physical love based on appearance. The whole marriage depends not on Hero, but on Leonato her father. Love is presented here as more of a business deal, a means of financial security as Claudio makes sure that Hero is Leonato's only heir " Hath Leonato a son, my lord?" (act1 sc1 ln 10) asks Claudio to Don Pedro. It is clear that he has an eye on his future wealth and that his concern is his social position. Hero and Claudio play the love game by the rules set up by society at that time. Hero is constantly obeying her father in view of marriage as was seen in that patriarchal society, as Antonio says of her " Well niece, I trust you will be ruled by your father." (act sc1 ln 7) and Beatrice mockingly remarks "Yes, faith; it is my cousin's duty to make curtsy and say, 'Father, as it please you.'" (act1 sc1 ln 8) Women in those days were controlled, to some extent, by their fathers (or husbands), as their virtue was highly valued to find a suitable match, thereby needing to be protected. Claudio asks her father's permission to marry her and enlists the help of his friends to win Hero for himself. How can Hero possibly truly love Claudio, as she is being forced into this marriage by the conventions of the day and by what her father considers a profitable match? How can Claudio truly love Hero when he has only known her for such a short while and seems more concerned with the amount of money that she has, than anything else? Their love seems to be an arranged and profitable business deal, with Claudio being more in love with the image that he perceives Hero to be, rather than with the actual person herself.

There is also a disruption of the natural course of love within the play by a villainous Don John. When Don John accuses Hero of being unfaithful, Claudio fails to jump to her defence. Instead he says "If I see anything tonight why I should not marry her tomorrow, in the congregation where I should wed, there will I shame her." (act sc ln88) stupidly believing Don John again, after he has already caused trouble. This presents a monstrous side to Claudio's personality. He is not content to just cancel the wedding, he feels it necessary to shame Hero at her own wedding. The reader gets the uneasy feeling that Claudio is wholly unworthy of the sweet, innocent and passive Hero.

Beatrice and Benedick have a more intellectual 'love'. Their antagonism grows into romance, but a romance that has been set up with lies told by other characters, to dupe the two of them into falling in love. This matchmaking of Beatrice and Benedick that defies the notions of the 'love at first sight' romantic idealism that is prevalent throughout the relationship of Hero and Claudio.

The love between Beatrice and Benedick is based on shaky foundations and so cannot be true affection. The fact that both of them are so against the idea of marriage at the beginning of "Much Ado About Nothing" is another cause for concern. Both of them swear that they will never marry Beatrice when she says " I had rather hear my dog bark at a crow than a man swear he loves me" (act1 sc1 ln5) and the way she describes marriage as a dance that is lively, then serious then starts to decay with sorrow (act sc1 ln48), insinuating that marriage is negative, sad and brief in its happiness. Benedick too says " I will live a bachelor" (act1 sc1 ln17) and that "I love none" (act1 sc1 ln0). Beatrice and Benedick both have a more cynical, practical view of love. They supposedly choose not to play the traditionalist game of love (of wooing), although unconsciously they are enlisting in the help of Don Pedro, Leonato and Hero, amongst others, who chart the course of their romance through trickery.

Beatrice knows her place in this patriarchal society. She realises that she is seen as disagreeable as it has been pointed out to her many times by Leonato who says " thou wilt never get thee a husband if thou be so shrewd of thy tongue" (act sc1 ln15) implying that she is an uncontrollable woman who talks too much and by Benedick who refers to her earlier in the play as " Lady Disdain" (act1 sc1 ln 85) implying that she is both scornful and contemptuous. Rather than challenge her place in this male-dominated society, Beatrice realises that she cannot go against Claudio, a man, in defending Hero's honour with her wit and so uses Benedick's love for her as an excuse to get him to "Kill Claudio" (act4 sc1 ln 76). The fact that Benedick is willing to kill his friend for a woman does prove that Beatrice does yield some power over a man and shows us that women weren't totally dominated by men during those times. She uses his love unfairly as a means to gain her own revenge.

At the end of the play there are many attempted resolutions of the discord between the characters and rifts in the plot so that an overall feeling of harmony and contentment is produced. On the surface Claudio and Hero are happily married, as are Beatrice and Benedick, a double marriage that reinforces the idea of everlasting happiness. Don John has been arrested for his mischievous plots to mar the marriages and everyone is content and in good spirits.

On closer inspection we notice the holes in this ending. Firstly the blame for all this unhappiness and potential disaster is placed squarely on Don John's shoulders. It is acceptable for the characters to presume this, as he is an illegitimate son and so it is up to standard in thinking that he would be at fault (as their opinion surrounding his birth is already not very high.). Yes Don John may have planted the seeds of destruction, but it is through the faults of the characters, particularly Claudio's eavesdropping on Don John, his gullibility in believing Don John again that Hero is unchaste, and his jealous insecurities and lack of trust for Hero that contribute greatly to the misunderstandings.

Secondly, Hero, unrealistically forgives Claudio immediately for slandering her at her own wedding, by instantly marrying him. We greet this marriage scene with protest, not acclaim as there is strong evidence that Hero has been unjustly treated by the person who supposedly loves her. She is once again subservient to the males in her life, nothing more than a product of the society in which she lives.

Thirdly, Beatrice and Benedick, now married, have both become hypocrites, first swearing off the idea of love and now succumbing to a love that is not their own, but a product of their imagination, brought about by other people's deception. Even though they profess to be in love, there are signs that it won't end happily. They still fight with each other, both hoping to get the last word. Beatrice tries to win the argument by saying "...I yield upon great persuasion, and partly to save your life, for I was told you were in a consumption" (act5 sc4 ln5), when she speaks of agreeing to marry Benedick. It is Benedick, however that gets the last word. He says "Peace! I will stop your mouth" (act5 sc4 ln 7) as he kisses her, silencing her from voicing her own opinion. The reader gets the uneasy feeling that they will be at each other's throats again before long.

It is interesting to note that at the end of the play, both of the characters considered most unacceptable according to that society (by having no father) are the only ones who have conformed or been controlled Don John by the institution of the law and Beatrice by the institution of marriage. To consider the idea of marriage in the same context as that of a prison is to paint the bleakest of pictures about Beatrice's future happiness.

Interestingly enough, the play ends with a dance, something jovial and celebratory that falls in line with the concept of a happy ending. However, underlying this merry dancing is the idea of strict order. The dances of those days had very particular, restricted movements into which the dancers had to comply in order to be able to take part. This is symbolic of the fact that there is no place in this society for those, such as Beatrice unless they conform to the 'steps of the social dance'. At the end of 'Much Ado About Nothing', circumstances and feelings are forgotten about and cast aside for the moment instead of being resolved. In any situation, these unresolved conflicts are bound to resurface later and cause greater anxiety and insecurities between the characters marriages, challenging the fairytale reassurance that "alls well that ends well".

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Killing a bird on a cold day

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When you save a photo, what file format should you use? If you plan to print the photo or reopen it later in PhotoDeluxe Home Edition, you can use any format (for a photo with no layers) or Home Edition or Photoshop format (to preserve layers). But if you want to use your photo in a different application, other file formats can make this task easier.

How do you want to use your photo?

• Display it on the World Wide Web

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• Send it through e-mail

• Use it as your screen saver

• Use it as your Windows wallpaper

• Use it in a publishing application like Adobe PageMaker® or Adobe FrameMaker®

• Open it in Adobe Photoshop

• Open it in a previous version of PhotoDeluxe

• Open it in Microsoft Paint

• Open it in a Macintosh application

• Use it in a word processing application like Microsoft Word®

• Use it in a presentation application like Microsoft PowerPoint®

See also

Saving in Adobe Acrobat format

Saving in Adobe Photoshop format

Saving in BMP format

Saving in GIF format

Saving in EPS format

Saving in FlashPix format

Saving in JPEG format

Saving in PICT format

Saving in PNG format

Saving in TIFF format

Using a photo with Microsoft OLE

Saving a file in a previous version of PhotoDeluxethe Layers palette, the Object-order menu at the top of the photo window, or the Select menu (if you are using advanced menus).

To rearrange the stacking order of text blocks, you must use the first method below.

To rearrange the order of layers or text blocks using the Object-order menu

1 Select the Object Selection Tool as explained in Choosing a selection tool.

To select a layer, click an object in the photo that is on the layer you want to move. To select a text block, click inside the text.

Do one of the following

• Click the Object-order menu at the top of the photo window.

• With advanced menus displayed, click the Select menu. For more information, see Using advanced menus.

4 Choose the direction you want the layer to move

• Send To Back moves the layer to the bottom of the stack.

• Send Back One moves the layer down one layer.

• Bring Forward One moves the layer up one layer.

• Bring To Front moves the layer to the top of the stack.

Note These commands work on text only if you have multiple text blocks on the Text layer. You can rearrange the stacking order of text blocks in relation to one another, but all text remains in the Text layer, on top of all other layers.

To rearrange the order of layers using the Layers palette

1 To view the Layers palette, with advanced menus displayed, choose View Show Layers. For more information, see Using menus and Using advanced menus.

In the Layers palette, drag the layer that you want to move up or down in the Layers area.

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People fromt the Western World that Shaped Christianity Today

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Augustine died in 40 at the age of 76 (or 780). When he died there were barbarians at the gate of Hippo. This all started when Alaric, king of the Goths, took Rome in 410. With this corruption, Roman society was thrown into confusion. In the west there is a vacuum of authority, so the church steps into the vacuum. They seized political control. The barbarians didn't care, they were not anti-Christian. Actually, Alaric considered himself an Arian Christian. Chalcedon happens after all of this. This goes on for centuries where political authority and the church were intermingled. These years prevented the spread of Islam through Europe. It spread quickly through Northern Africa by force of arms. The Christian political system did a lot to stop that. This also accomplished some form of stability.

Pope Gregory supervises the rebuilding of the ruins of Rome.

During this time, France is Christian in the same way Morocco was Islamic, the government said they had to be. This was a shallow political Christianity. The movement that comes out of this is monasticism. Western monasticism is different than the eastern. Benedict is the one that catalogued western monasticism. Western monasticism is almost all communal and it is not about punishing the body (sitting on poles). Western monasticism forces the evangelical counsel of obedience, not to God, but to the abbot of your monastery. Permanence became true, if you commit to a monastery, you are there forever.

St. Francis of Assisi - His name was Giovanni, but his father called him Francesco because he like France. From a filthy rich family and he loved money. Had lots of $ and spent a lot of it. Decided to embark on a military career, he wasn't good. Got captured and was a P.O.W. for about a year. When he was released, he was going to go back into the military but then had a vision that told him to go home. He gets home and he is not the same guy. All kinds of stories about him began to circulate. His friends thought that he was in love, so they asked him and he said yes, he is getting married to Lady Poverty. His family is not too happy about that. One day he was crossing a field on his horse and he meets a leper, he embraces the leper and gives him all of his money. He made a pilgrimage to Rome and was watching people give their offering at the a cathedral and he was not happy about what the people were giving, so he gives all of his money in the offering. Then he sees a poor person and gives him all of his clothes and he takes the beggars clothes. Dad is really really mad. He goes into his dad's shop and takes his cloth and sells it to give away the money. His dad takes him to court over it and Francis said that he only had one father and that was God. H4 stripped all his clothing off, left them in court and walks out of the court, then he is attacked by robbers. He ended up in a monastery that took care of him, nursed him back to health. He takes principals of poverty and uses text in Matthew, give everything, take nothing, take a staff only...etc. Francis adopts this literally, takes one sandals, one tunic, and a staff. He starts the Franciscan order. He is not an administrator. Franciscan are still around today. By the rules, they have no property, their monasteries are really nice though. In 11, I think, they were given a chapel in Assisi. Francis preached to everything, even birds. His followers gained immense following. A women's form of this movement came about called the Poor Clares. In 11 the Franciscans were given a retreat center called La Verna. In 14 Francis retired to La Verna. He fasted for 40 days, and during that time he meditated on the suffering of Christ. He experienced the Stigmata. St. Francis supposedly had all five of the wounds of Christ.

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St. Dominic - came from a devout Catholic family, his mom was actually a saint. His oldest brother gives all he has to the poor, lives in hospitals, etc. Placed a lot o value on education, was generous but didn't give everything away. In 10 he met a group in France called the Albigensians. They would say they were Christians. They looked like Catholics, but didn't have a lot of use for the popes, therefore, the church didn't really like them. Dominic didn't think that the church was prepared to deal with the albigensians. So he wanted a bunch of people to study scripture all the time so that people would be more ready to defend these heretics. The pope was all for that, so he got some followers and established the Order of Preachers and the pope approved it quickly. Dominic became the pope's #1 theologian. Even to this day, the pope's theologian is a Dominican.

Sr. Robert - He was an abbot in a monastery in France. He was troubled by relaxed way that the monks were taking the Benedictine rule, so he got a bunch of people and went to Citeaux. This was before St. Francis. In 108, on March 1st, on the Feast of Saint Benedict, this new order began to restore the order of St. Benedict. Movement that came out of this was the Cistercian movement, named after the city. They are very focused on manual labor. During this time, there was a lot of theological discussion, especially on predestination. One of the famous debates was between Hincmar and Gottschalk. Gottschalk was an avid reader of Augustine, he said Augustine was right about everything, he said that God predestined some people for heaven and some to hell and you can't do anything about it. Hincmar said no, that's not true, that takes away all will, he said no, that would make us puppets. Both claimed to be interpreting Augustine though, Gottschalk is much closer to what he was actually saying. They also had debates about the eucharist - transubstantiation. During this time, the monks were copying scripture. These people are the reasons that we have the writings of Augustine.

10 - papacy reached a new low. The church is becoming more French and the kings of France have become very influential, they could actually dictate to the pope some of the actions he would do. This would be easier if the pope were in France, so they moved the papacy to Avignon, France. The papacy was in Avignon for 68 years, was called the Babylonian Captivity of the Church. In 178 a new pope was chosen, he was Italian, his name was Urban VI. Urban is serious about being the pope. One of the first things that he says is that the church should not be a place to go and get rich - The cardinals were rich and the commoners were in poverty and that was not right. Simony existed (Simony is giving positions to your friends) but Urban said this needed to end. He also wanted to cease the ties to the government. The college of cardinals is absolutely appalled so they met again and voted again and elected a new pope from France, he is Clement VII. Urban wasn't going anywhere so now there were two popes. This continued for thirty years. Clement lived in Avignon. In 14 Nicholas of Clemanges said he saw three ways to solve the two pope problem. First, the way of concession - both popes would agree to step down. Second, the way of compromise - both popes should get together and choose a mutually accepted third party would decide how to solve the problem. And third, the way of the council - they historically can only meet if the pope calls a council, but he says it may be the only way for them to meet without the pope's approval and whatever they decide is law. In 140 the church finally went the way of the council. They got cardinals from the two sides to meet, not the popes. They met in Piza, Italy (leaning tower city). Both sides decided that neither one of the popes could be legitimate so they deposed both and elected Alexander V, the other two wouldn't step down, so now there are three popes. In 1415 they tried again at the Council of Constance. They issued a statement called the Sactrosancta. This statement becomes the way that they can theologically stantiate what they are about to do. In 1415 Urban, Clement, and Alexander were no longer alive, so Gregory XII, Benedict XIII, and John XXIII were the popes. At the Council of Constance, they deposed John. Gregory agreed to step down. Benedict was not going gracefully so they got rid of him anyways. Then they elected a new pope - Martin V. No one challenges Martin V.

John Wycliffe emerges at this time. He was born in 10 - during the Babylonian captivity of the church. He is Catholic. An Englishman, has a doctorate of divinity from Oxford. We know him because he wrote stuff the church didn't like. He wrote Uncivil Dominion. He said that there was a difference between the idea of the church and the actual physical church. He said if 00 people are in the church, there may not be 00 that are the church, maybe it is only 40, and the pope may not be one of them. He believed very much so in predestination. He said that since we cannot know who the invisible true church is that there is no reason to consult the pope or the college of cardinals, he says just read scripture. The pope doesn't like him, calls him a heretic. Wycliffe said if the church hierarchy wanted to prove there holiness, then they should give away all of their possessions and live in prayer and preaching. He also wrote On th Eucharist about transubstantiation. Thomas Equinos said that the eucharist (the substance) becomes the body and blood of Jesus but that the form of the bread and wine doesn't change (the accidents) and that's why it still looks the same. Wycliffe is a philosopher and he said that God would not ruin substance and that accidents and substance are not separate so this is not possible. He believed that the change in the eucharist was not physical, it was spiritually (consubstantiation). Wycliffe died in 184 a natural death. At the council of constance the council wanted to kill Wycliffe but he was already dead, so they dug up his bones and burned them.

In 147 John Hus was born. Hus got a degree from the University of Prague (Czechleslovakia). Wcliffe's books were on the campus and he reads them. He becomes outspoken and then get excommunicated in 1411. This did not shut him up, he continued to complain, so he was excommunicated him again in 141. In 1415 he was invited to the council of constance to explain his views. He says, no you will kill me. But they say, no we won't hurt you so he goes. But as soon as he gets there they put him in jail and then burn him at the stake. Hus's associate, Jerome of Prague, was also killed at this time. Hus was a national hero at this time though.

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Sinificant experience

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Significant Experience

Ten seconds is a short period of time that changed my life. July 1, 00 two days after my birthday. As I was sitting in my at my house watching television my little brother rushed in the house. He told me that some boys were throwing rock at him while he riding his four-wheeler. So I jumped on the A.T.V. and rushed down the road where the boys were. I thought I was playing the big brother role by going to take care of everything. As I turned the curve ready to confront the boys I lost control. The machine tossed and tumbled with me still attached. You could feel the impact of the four-wheeler as it struck the ground on top of me. It all felt like a dream. Little did I know this would be a dream not so easy to wake up from. I got up very delirious I wasn't sure which was up or down. I heard the of one young lady echo look at his ear. There was no time to wait for the ambulance. Luckily a friend of the family was riding by and saw me and took me to Richmond Memorial Hospital. I look in the man's mirror at my mangled ear as blood dripped to my shirt. The loss of blood made me blank out a couple of times on the way to the hospital. I was rushed in quickly and placed in emergency room. While I was in the bed the only person I wanted to see was my mother to tell me everything would be all right. When they wheeled me through the lobby, and I saw my family members it felt like my head filled up with water. I started to cry for no reason. I was transported to Moore County Hospital. There I had to have plastic surgery. Throughout the operation the doctor had to pick and dig rocks and gravel out of my ear. The operation took around three hour to surgically repair my ear before I left that night they had to clean my back where it had scraped the road. I remember the nurse saying that the people at the other hospital did not do a good job at cleaning my wounds. I went home that night. The next morning I got up and went to the site of my accident. You could still se the spot where the blood dripped from my ear to the ground. While I was trying to recover there were always limit to what I could do. When I would try to stand sometimes I fall right back down. Me being the person that I am I would never lie down for anything, and I wasn't about to start now. After all the trials and tribulations I was still able to play my final year on the Richmond Senior High's football team. The support received from my family, friends, and coaches continues this to be a significant experience in my life. I was very lucky to be able to live my life normal. I also realize that life is short and can be taken from you in matter of seconds. The only thing to do is to live life to the fullest. My accident has shown me that I've been through a lot of things, and for me to live life while it is here.

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Nostalgia: Relive the Lost An essay on The Glass Menagerie

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Nostalgia Relive the Lost

Dr. Fred Davis once wrote of the nostalgia phenomenon saying, "It leads us to search among remembrances of persons and places of our past in an effort to bestow meaning upon persons and places of our present" (Davis, vii). Amanda Wingfield is a character whose entire being relies on this very definition of nostalgia and her past. Throughout the play, The Glass Menagerie, she is continuously searching for remembrances of her better days to reflect on with her children. The incessant theme of nostalgia in the Tennessee Williams' play is significantly portrayed through Amanda's continual flashbacks to the gentile southern lifestyle that she once wreaked of and is mirrored in the her expectations of her daughter, Laura Wingfield.

Amanda's yearning for the past, in reality, is quite credible. The audience is continuously reminded of the luxurious, plantation-like lifestyle that she once lived and the presumably less-than-fantastic life she now leads. She is a faded southern belle who has faced the reversal of social and economic fortune. Her flashbacks are an escape from the reality that she is a struggling single-mother with two unsuccessful children and a husband that ran out on her. Williams even describes her character as one of great confused vitality clinging frantically to another place and time; a place and time when Amanda's future was bright and prosperous with gentlemen callers and "niggers" waiting for her every need (Williams, 47). The flashback to the day at Blue Mountain has obviously been told numerous times by the outcries of her children when she begins the story. The details are meticulous first names, last names, jobs, and current statuses of almost all seventeen gentleman callers are recollected. By reliving the story over and over again, the possibilities of an alternative lifestyle are able to be fantasized in her head. It is almost as though she can go back for one imaginary moment and change the course of the past. According to Dr. Fred Davis, author of the book "Yearning for Yesterday" this would be considered am extreme case of nostalgia, due to the fact that she yearns for the past because she is currently unhappy with the present (Davis, 4).As in Amanda's case, nostalgia "... Reassures us of the past happiness and accomplishment and as it were, in the bank of our memory, it simultaneously bestows upon us a certain current worth, however much present circumstances may obscure it or make it suspect," (Davis, 4). Amanda realizes that she picked the wrong gentleman caller of the seventeen from that day at Blue Mountain, but regardless tries to justify her decision to herself and her children. She says, "Hadley Stevenson who was drowned in Moon Lake...Bates was shot through the stomach. Died in an ambulance on the way to Memphis," (Williams, 441). Yet, she still thinks that the widows were better off than her because at5 least their husbands left them money, land, or some kind of tangible item, whereas hers left her nothing but a postcard. At this point in the play the audience sees that she is truly unhappy with the path her life has taken. It is when she tries to live her past through her own daughter that her case of nostalgia becomes a family issue and not just a personal issue.

"Resume your seat, little sister," Amanda tells Laura, "I want to you to stay fresh and pretty forgentleman callers!"(Williams, 440). A statement or a pathetic plea from mother to daughter, I believe the latter of the two. Laura is in her early twenties and has yet to have to have one gentleman caller come to the house, but Amanda neglects the truth and everyday hopes for a gentleman caller to come rescue her daughter back into reality and save Amanda's own stability as a mother. To relive her own 'old south' past in her daughter is on the verge of caring and psychotic. Davis declares this is because, "Discontinuities of too great a magnitude can only give rise to chaos or psychosis; and it is precisely these states that nostalgia in its sometimes charming, sometimes pathetic way aims to arm us against it," (Davis, 50).Amanda's intense nostalgia for a bygone word may have something to do with the fact that neither she nor her children have managed to succeed in the more modern world in which they now live (Lichtenstein). Because of Laura's failures at Business School Amanda has to resort to the only type of success that she knows, flirting with men. Amanda's perceptions of what is socially appropriate for her daughter are skewed by the fact that none of the family members have been able to succeed in the day and age that no longer entails gentleman callers, guest suppers, and lemonade with dessert.

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Overall, Amanda Wingfield means well for herself and her children. It is that she is trapped within her own thoughts of nostalgia to point that she begins live them out some twenty years later.

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Ideologies of Gender Roles

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The ideology of something is a lived experience and isn't categorized as true or false for it is always true since it is lived. Ideologies are used to obscure the structures of domination. As quoted by Terry Eagleton in "Marxism and Literary Criticism"

'superstructure' are certain forms of law and politics, a certain kind of state, whose essential function is to legitimate the power of the social class which owns the means of economic production, it also consists of certain 'definite forms of social consciousness' which is what Marxism designates as ideology.

(Eagleton 5)

By not accepting certain ideologies one can create an inter movement between the super structure and the base. If one is more passive to the certain ideology the structure that is already set up will not be disturbed. Gender role attitudes are generally conceived as opinions and beliefs about the ways that family and work roles do and should differ based on sex. The gender role ideology leads to the social structure that masks what the men are able to do and or get a way with. It is a form of the domination that is set for men over women. There are many ways to reveal the masks over people's eyes. In "White Tigers" and "No Name Women" by Maxine Hong Kingston among other things, she uses her story telling as a way to reveal the truths behind these social structures that relate to men and shows the lived experience of them with regard to women.

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Through the progression of "No Name Woman," Kingston details a story of her aunt who commits adultery. Throughout the memoir she uses different examples to show the dominance of men. As the men of China immigrate to America looking for work to send money home to their families, the women are expected to uphold the home front. "They expected her alone to keep the traditional ways, which her brothers, now among the barbarians, could fumble without detection….The work of preservation demands that the feelings playing about in one's guts not be turned into action." (Kingston 8) This shows the difference between the male and females. Her brother's could "fumble without detection," they could mess with the "traditional ways," but the expectation for the aunt was different, she was not allowed to make a mistake. Although the aunt is stuck in an unsuitable predicament, to understand why she is there is part of understanding how the village is blind by the ideology of gender roles, "it [ideology] signifies the way men live out their roles in class-society, the values, ideas and images which tie them to their social functions and so prevent them from a true knowledge of society as a whole" (Eagleton 16-7). The fact that her aunt is stuck with how she now has to live out her role that society has already placed on her, also blinds her from "a true knowledge of society." Before the villagers went to ransack the aunt's home Kingston writes, "The frightened villagers, who depended on one another to maintain the real, went to my aunt to show her a personal physical representation of the break she had made in the 'roundness'" (Kingston 1-). The thinking of the villagers and how they felt about the crime committed is portrayed here, which lays blame on the aunt. The aunt commits adultery and now because the blame is set upon her shoulders she has been made the one to make a break in the "roundness." The basis of ideology is serving its purpose by the making of the village people being blind towards the fact that the man who also has contributed to making the baby is now free to do what he pleases. The lived experience of the aunt is blame which leads her to silent her "inseminators" name and commits suicide to escape the harsh experience of blame and humiliation to the village people and herself. The humiliation and blame is what is weighed on her shoulders which is the common way to hide what the superstructure is trying to conceal; so she sees this blame and humiliation as normal. With this she abides the expected action created by blame and humiliation.

Kingston also wrote "White Tigers," which she uses her storytelling as a way to live out her possibilities within her storytelling. She is able to use her storytelling to do things that the gender ideologies constrict her from doing. After her heroic story of the great swordswoman, Fa Mu Lan, she leads into a story of her own life and an incident she had with her boss. He wants her to write invitations that are racists and she refuses. In turn he terminates her employment, "'you will be paid up to here,' he said. 'We'll mail you the check.' If I took the sword, which my hate must surely have forged out of the air, and gutted him, I would put color and wrinkles into his shirt" (Kingston 4). By using her story telling to illustrate what she would like to do to the boss she uses her story as a way to act on the possibilities that Fa Mu Lan had, but because she is living in a male dominated world has no chance. She is not allowed to speak up for herself when confronted with an unwanted predicament because of the roles that woman must play in society. At the end of "White Tigers" Kingston writes of the way that the imagined swordswoman and her similar

May my people understand the resemblance soon so that I can return to them. What we have in common are the words at our backs. The idioms for revenge are "report a crime" and not the beheading, not the gutting, but the words. And I have so many words-"chink" words and "gook" words too-that they do not fit on my skin." (Kingston5)

She talks of the "words at our back" meaning that she has this whole superstructure against her and that her only revenge is to make these stories up that help to reveal what she wants to do to her boss and how the ideology of gender roles holds her back from making this a reality. She speaks the truth through her paper to hold the representation of how she is oppressed through this ideology. As Eagleton writes on the production of ideas that deals with how ideology is set up for the base and superstructure, "It is not the consciousness of men that determines their being, but on the contrary, their social being that determines their consciousness" (Eagleton 4). Meaning that through life we develop the understanding of how it should be with consideration to how the society is. Kingston lives everyday with the dominance of man at her back. Although she uses her story to reveal what the ideology of gender roles mask, she knows that her writing is a tool which brings success to her, "When I visit my family now, I wrap my American success around me like a private shawl; I am worthy of eating the food" (Kingston 5). She knows her goal is to use her memoir as a way to show what is really going on and through this she knows she has succeeded. Her writing has allowed for her, in her own eyes, to go against everything that she was raised to believe through her family and through society.

In the duration of these two stories there are different aspects of the ideologies that our shown. Kingston shows the different ideologies such as blame, humiliation and oppression. These ideas are woven into how the ideologies of gender roles are thought of and how they lead to further mask superstructure. The ideology of blame is shown through the aunt in the act of committing adultery which is only put on the shoulders of the woman, while the man is not shown accountable for his actions. Humiliation is also a key ideology in "No Name Woman." Kingston's mother tells the story of her aunt to forewarn Kingston of humiliating the family and herself. She tells her this story as she is starting her period as a way to show the importance of learning from it. Yet, what Kingston reveals is how this story plays into the hands of ideology and continues the circle of disguising the way that society is structured so that males continue to dominate.

Kingston writes a memoir consisting of many pages of story telling. A memoir is something such as a journal, something to look back on in the future and remember the times. Kingston's use of story telling in a memoir is peculiar, but her intentions are for it to be this way. Throughout her writing she had undoubtedly written of the ideology of gender roles. By showing how dominant men are compared to women. By doing this it shows how few possibilities a woman has in the world. Yet she reveals her lived experience as a way for the reader to understand the superstructure that is set up which favors the men's role in society and helps to oppress women. Her use of this in a memoir is not only for her to see how the structure has changed, but also to use it as a tool to create an inter-movement between the base and the superstructure. She challenges the ideology of gender roles through her writing. Terry Eagleton writes of the reflection of the experience, "art does more than just passively reflect that experience. It is held within ideology, but also manages to distance itself from it, to the point where it permits us to 'feel' and 'perceive' the ideology from which it springs" (Eagleton 18). Meaning that Kingston's literature is not a reflection of the ideology, but she uses it to distance the literature from ideology so that the reader can perceive it even as it is representing it. Her representation brings about stakes which is that of going against the superstructure to make a change in it. With her two pieces representing these possibilities leads to the collaboration of a book of memoirs. This book being made in hope that the memoirs are something she can look back on and see that she has helped unmask something that has oppressed her for so long and has finally created a change for others. Kingston has thus helped to identify the ideology of gender roles and allowed the readers to understand the experience. As Eagleton uses in closing

Illusion - the ordinary ideological experience of men is the material on which the writer goes to work; but in working on it he transforms it into something different, lends it a shape and structure. It is by giving ideology a determinate form, facing it within certain fictional limits, that art is able to distance itself from it, thus revealing to us the limits of that ideology. In doing this, Macherey claims, art contributes to our deliverance from the ideological illusion. (Eagleton 1)

This is just what Kingston does; she delivers the ideological illusion of gender roles. She demonstrates throughout the two memoirs, "No Name Woman" and "White Tigers" the difference of elements that help to construct the overall gender ideology. So, through writing and story telling Kingston was able to uphold her goal of the revelation of the gender ideologies that give the upper hand to men and continually keep the woman less dominant.

Please note that this sample paper on Ideologies of Gender Roles is for your review only. In order to eliminate any of the plagiarism issues, it is highly recommended that you do not use it for you own writing purposes. In case you experience difficulties with writing a well structured and accurately composed paper on Ideologies of Gender Roles, we are here to assist you. Your cheap college papers on Ideologies of Gender Roles will be written from scratch, so you do not have to worry about its originality.

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