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Which excerpt from “Good Country People” is the best example of figurative language?

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Good Country People Essay Example

Good Country People Essay Example – Find the best essay sample on Good Country People in our leading paper example online catalog! Her personalities only make her life become worse. The second example is the bible salesman Manly Pointer. At first, he claims that he is a real religious man and tries to convince Mrs. Hopewell to…Good and Evil in Good Country People In "Good Country People" by Flannery O'Connor, the masked truth is reflected unequivocally In the story, the names and personalities of the characters clash. The name is the mask covering the personality, which is representative of the reality aspect.Right in the beggining of the text we can see figurative language, like this excert: "Her foward expression was steady and driving like the advance of a heavy truck". Hugs!

Free good country people Essays and Papers | 123 Help Me – In the paper "Revelation and Good Country People by Flannery O'Connor" the author contracts and compares main characters from two different stories. They appear to be complete opposites to each other but despite the difference of roles they play, it is the divine message that ultimately links the two…An excerpt is a passage or segment taken from a text. The length of an excerpt may be a phrase, a sentence, a paragraph, or an entire chapter.EXAMPLE: "Because we are different, we can have the fun of exchanging worlds, giving our love over and excitements to each other. You can learn music, I can…Get the entire Good Country People LitChart as a printable PDF. "My students can't get enough of your "This is absolutely THE best teacher resource I have ever purchased. My students love how organized the Definitions and examples of 136 literary terms and devices. Instant PDF downloads.

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Which excerpt from "Good Country People" is the best example of… – In "Good Country People" the main theme would be education and appreciating the little things in life. Hulga/Joy which is the protagonist has spent many of her years in school. She's earned a doctoral degree in philosophy, but since she does not have good health she has to live on her mother's farm in…In the story Good Country people, the author, O'Connor, is primarily trying to contrast good and evil. To achieve this aim, O'Connor, weaves the narration around the beliefs and perceptions of the character Joy, who later on changes her name to Hulga. In this regard, one element of form that…Which excerpt from "good country people" best exemplifies why joy/hulga is a traditional southern gothic character? a. one of her major triumph… Which activity is the best demonstration of j. j. thomson's use of creativity in his work? a. making observations in his experiment b. interpreting t…

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The Man Who Could Not Sleep Part – 1 – I want to start by reading an excerpt from
an edited collection.
The excerpt is from the introduction to the
edited collection, the title of the book is, Short Fiction from South India. The excerpt talks about Indian writers in
English and Indian regional language writers who appear in English. So the excerpt is discussing ideas in relation
to these two categories. One in English, the other translated into
English. “There is a difference between Indian writers
in English and Indian regional language writers who appear in English. The former have already translated themselves. They are writing for readers whose mental
picture galleries hold only those words that describe, match and link up Indian experiences
in English without hitting speed breakers. Many discomforts can be explained away in
the body of the text itself, such as, ‘She took care not to touch the puja items, because
she was in her period, a condition considered polluting.’ I repeat, many discomforts can be explained
away in the body of the text itself, such as, ‘She took care not to touch the puja
items, because she was in her period, a condition considered polluting.’ In a regional language text, the second half
of the sentence wouldn’t be present at all, because there would be no need to explain
why the puja items had to be left untouched. In an English translation of a regional language
work, these lines would mystify the non-Indian reader who would be unaware of this custom
in Hindu households, but not a single Indian, no matter what his or her religion, would
need the explanation. This is the reason Indian writing in English
is so attractive to those readers outside India who cannot read our languages, but yearn
for the exotic and layered flavours of the material aspects of our country. They are under a powerful illusion that these
Indian flavours are reaching them in English.” So as I read the second half of this passage
inevitably, I was reminded of R.K. Narayan, the way he kind of transforms his
region in the works that he writes in English. There are particular words coined by him to
capture Indianisms, quote unquote, that’s what we call these attributes associated with
India, Indianisms. So I wanted to pick up on this idea of explanation
that comes through in the works in English and the suppression of information because
it is widely understood by the readers. There is a similarity or a similar parallel
in Murugan’s story, which I wanted to bring your attention to, page 190. So if you remember the story, Muthu Pattar
is getting the help of Songa Pattar to kind of get this
bad omen off him. He believes that he has been kind of hexed
by somebody and it is because of this hex, he is not able to sleep at night. So “during the chanting Songa Pattar mocked
him, “What's up, Muthu? You are not getting any sleep, is it? If you tell anyone, they are going to laugh
at you.” It was only after much pleading from Muthu
that he was persuaded to believe it himself and do the chanting.” So there is some ritual chanting going on. “‘The sleep demon, which had possessed
you when you were little has left you only now,’ he teased Muthu. But the sleep that had got away seemed to
stay away permanently. If the wife walked away in a huff, she would
go to her mother's house, the husband could go there after a few days, beg and cajole
her and bring her back. How was he to find out where his sleep had
fled?” So in the Indian context, if the wife leaves
the husband's house, she has no other place to go, except maybe to her mother's house. It’s a cultural stereotype, something that
would appear really alien to a foreign reader, a Western reader. The woman who walks away in a huff, the wife
who walks away in a huff does not necessarily have to go to her mum's house, she might go
to a friend's place. So this is something unique. This is something very unique in an ironic
way that is common to the fate of Indian women, Indian rural women, most likely and perhaps
in the case with urban women to a great extent, if not with all cases. And there is other references in the story. For example, “Muthu Pattar says, “What
does she know? What did she know anyway apart from the dung
on the cattle shed floor and smoke from the wood stove?”” Smoke from the wood stove, dung on the cattle
shed. So, the implication is that she cleans up
after the cattle, she does all the cooking. The second part might be clear, the first
part is what we will be immediately made aware because we understand the rural context. So the cleaning up also is done by the wife
here. Is there anything else that is really interesting
in terms of the language? I have a couple of more examples that I wanted
to share with you. Okay, page 189. Once they sprouted wings, he had sent his
young ones out to seek their own food. So he is talking about his sons, who once
they grow up, he sends them away with a piece of land for them and so once they sprout wings,
there is a Tamil saying, which Kalyanaraman is kind of literally translating word for
word. 'Rekka molachi piragu' (to sprout wings). So he is literally translating those words
here. And there is one other example in this context,
there is one other context, which brought a smile to me. Page 197, maybe perhaps this is not the ideal
way to translate, but 197. He is talking about, I am saying he is talking
about, but this is not first person narrative, this is third person narrative with a focalization
on Muthu Pattar. You can see the mind voice of Muthu Pattar
through the third person's narrative. “He couldn’t afford to thatch the roof
once in 3 or 4 years, he tried to cope with the rainy season by inserting an extra frond
of palm on the leaky side of the roof and covering the roof with jute cloth. Even then, raindrops would pierce the roof
and descend into the house like a string of fine needles.” Look at the choice of words to capture the
harshness of the raindrops which leaks through the roof, string of fine needles, very prickly
in effect, piercing in effect like pin needles. “It’s my fate to spend all my days in
the shed, not for nothing do they say,” who says, not for nothing do they say, like
people in the village, people in the community. “You can live in a weeping house but not
in a leaking one.” This is, you get that gist when you read it,
you kind of work it out what she is trying to say. But I believe in a sense, in the original,
it is, the reference is not too literally a weeping house, it is to a funeral house,
a house which has seen a funeral where everybody is weeping. You can even live in such houses where there
are funerals, but you cannot live in a leaking house. So that is the content which has been translated
in this fashion by Kalyanaraman. And the following line, not the following,
the line that begins in the next paragraph, “But this boy Murugesan was so young as
they said, he hadn’t even sprouted three leaves yet.” He had not even sprouted three leaves yet. So this is again a literal transliteration,
a word for word translation 'Innum mulachi moonu ilai vidalai.' (Even three leaves haven't sprouted yet). So again, so at one or two places he does
this, so you kind of get the flavour or you hit the speed breaker as the editors of this
book Short Fiction from South India say, you hit a speed breaker and then you try to work
it out. And that alien exotic touch comes through
in these sayings, in these proverbs, in these cultural cues as to how they see things. At a formal level, this is interesting, significant,
tells you the practice, tells you more about the practice of translation. But at a metaphorical level too this is interesting,
why? It is interesting because these sayings give
us an indication of the major concern, the central concern of the story. The competition between the young and the
old is at the heart of this particular story. So what this culture, and what Perumal Murugan
is doing is that he is drawing his analogy from the elements of nature, from the leaves
that sprout, from the plant that rises, from the birds that leave the nest. So the young, the emphasis, the attention
given to the young and their place in society, especially in relation to the old who are
on their way out, is signified through these choices of cultural matter, that are sprinkled,
woven into this kolam of a story. So in that way, this story is significant
for its choice of a figurative language, its similes and metaphors. So, the wife, I think I will stop with this
one, the wife of Muthu Pattar, consciously or unconsciously, figures out the base nature
of Muthu Pattar when she compares him to the snake that slithers on the ground. It’s a very interesting, very apparent at
some level but she figures out the base natures which is why that figurative comparison comes
through very easily out of her mouth. So there are a lot of animal imagery in this
story, the wife being compared to lizards and there is comfort as well as annoyance
for Muthu Pattar when he hears the noise of the lizards and the jabberings of the wife. It tells you about the nature of that world. It is a very competitive world, it’s a poor
world, it’s a rural world. There is a lot of dearth of material riches,
but it is also a world which is full of angst, resentment, bitterness, jealousy, and Perumal
Murugan says that, he said in the 90s that what matters to him the most is the character
of the human beings who populate his world rather than the nature of the incidents, which
he builds in his story. So he is interested in the ways in which human
beings behave, and react, and relate to one another. And in the previous class, I was talking about
how important this domestic spatiality is to these characters. If you read the story, there are multiple
references to houses, different kinds of houses, from thatched sheds, to tiled roof houses,
to palaces, to fortress. So it is a major concern of this particular
story. The lack of proper housing, the desire to
own a house, the status associated with good housing. You know, how soon could you get a house built
for you and your family. So all these are foremost in the minds of
the people of the community, but they kind of suppress it and play games with one another. There is an immense amount of hypocrisy. If you read the story very closely, the hypocrisy
of Muthu Pattar comes through and this kind of observation is remarkable in this story,
so you get the rawness from the regions in, and the stories of Perumal Murugan. Okay, I will stop here. .

Mirrors, Windows, Sliding Glass Doors, and Curtains, from: Writing Native American Characters – In 1990, Rudine Sims Bishop introduced this concept or way of thinking about literature and what it can give to us.
Her theory is "Mirrors, Windows and Sliding Glass Doors." The idea is that books can function as a mirror of who you are, showing you stories that are about you. They can function as windows that let you see into the ways of another person's or another demographics life. And they function as a sliding glass door because with certain books, the ones that are really well done, it's like a door that you can just slide walk through and sit with a writer, and *be* there, and and you kind of have a very, very authentic experience of what that particular culture is about. So that's Rudine's theory, and it's kind of popping up all over the place in the last few years because of the We Need Diverse Books movement, and people are not crediting Rudine with that, so I am particularly careful to that, that when we are sharing knowledge and what we know, that we give credit to the people who gave us those ways of thinking in the first place. So, know her name: Rudine Sims Bishop, that's her theory. Now, what do kids who are Native get? Do they have mirrors, or not? And what about Native writers? What happens with them? Do they have doors that are open to them to join the body of writers? Fact is, we don't. We have Native writers, over and over and over who are rejected because their manuscripts don't look like what their editor or public and publishing house thinks they should look like. That's a tremendous problem. So I have that lock up there because it it's not just a symbol. It's a reality for Native writers, trying to get them published. And I'm working very hard to try and help that happen, trying to introduce writers to editors that I know and publishing houses that I have some relationship with. I'm working very hard to help that. But it's a it's a hard road. The component that I want to add to Rudine's theory is curtains. This is really important for all of you in this class. This is a very old photograph taken at my village, and I was going to give a lecture few years ago and was trying to play with Rudine's metaphor about windows and sliding glass doors and I found… this popped up and I thought, oh yeah, there's that old picture. And then I said, oh look at that. Curtain on the window. At that moment–- I live this. I know why that curtain is there. That curtain is there because we've had hundreds of years a white people looking in our windows, and not understanding what we were doing, and then writing about what they saw in an authoritative way, with that a authoritative way being taken as fact. As truth. And as a weapon that was used against us over and over and over again. So we have… there are documents that say that we're pagan and heathen, because of the way that we dance. And those documents were used to *outlaw* our dance to make it against the law for us to continue with our ways of worship. So these *writings* that people do are *absolutely* important because of the impact that they have on the people in this country who make the law. So, curtains. We have them there, and I want you to know about them and why they're there. They're there to protect what we are doing. What's going on inside those spaces are things that we do not want you to know. And when you read Native writers, you generally won't find Native writers talking about ceremony because we just don't do it. We've learned that we don't share that because it will be exploited and used against us. It will be misunderstood. .

Changing Racism Definition in the Dictionary? Replying to Merriam-Webster on Racism | Anika Rose – You've probably been seeing that there
is a lot of unrest regarding the definition of the word racism and what
we need to do about it.
Recently a Missouri woman contacted the oldest
American dictionary the merriam-webster dictionary and she requested that they
change the definition of racism. Currently this is the definition of
racism it only talks about the individual cases of racism miss Mitcham
complained and said that it should also include in its definition something
regarding institutional racism: things that are not on an individual basis.
Today we're going to be talking about the word racism, its definition, its
history, and its origins of use. I'm also going to talk about the dictionary and
by the end we will have a conclusion about how language changes over the
centuries and who was the first guy who believed that language does change wait
to the end and you'll find out. I have also included timestamps in the
description below if you want to skip a certain part. The word racism, not the
concept, is relatively new. The Oxford English Dictionary which is often used
as the authority on things like this dates tis first used to 1902 by Richard
Henry Pratt who also was a bit of a racist himself but here's the quotation:
segregating any class or race of people apart from the rest of the people kills
the progress of the segregated people or makes their growth very slow. Association
of races and classes is necessary to destroy racism classism. Before this
there were words to describe racism There was race prejudice, Negrophobia
racilism and race hatred. According to etymology online the first use of racism
used to describe American Society was in 1928. Here are some original uses of the
word racism during the 1920s. The meaning of nationalism in no sense implies any
consent to the doctrine of racism which holds that unity of racial origin is the
main principle of unity for civil society and that members of each
ethnical branch should properly aim at grouping themselves together into so
many national states. Father Lafargue said that the American racism is
directed principally against Negroes, Jews, and foreigners he described it as
the pale but venomous cousin of Nazi racism. Like its Nazi
counterpart he added it has erected impassable barriers between extensive
regions and large groups of people. The word racism and racist gained widespread
use around 1970 before the word prejudiced or race prejudice might have
been used a bit more. But with racism being used more often in common speech
it also developed its own baggage. Now racism doesn't just mean you don't like
someone who looks different than you or you judge someone that looks different
than you but the word racism and racist has developed a connotation that is
really kind of the equal of calling someone a Nazi or evil. Linguist John
McWhorter also said it has gone from being mean to someone to what feels
mean to me. It carries much more baggage than that. It's downright evil to be
racist and that might be why it's so difficult to adjust one's own biases in
this area because you're not going to be racist that's the worst thing ever.
There are two main theories of thought in linguistic theory. One is
prescriptivism that's where you have your grammar police the people that tell
you that irregardless is not a word that you're using literally too much. And then
you have your descriptivists. Most linguists today are descriptivists they
study how people use language and how language evolves over the years. There
are rules in language but it changes with the times and definitions change.
That's the basic descriptivists theory. You would think that this linguistic
relativity is fairly recent, it's a modern invention, but it really isn't.
That being said we tend to look at dictionaries as guardians of the
language somehow somewhere these intelligent people come up with these
definitions and it's the Bible of semantic truth. It is a little more
complicated than that lexographic kelly stamps explains that
it is the dictionary publishers fault that we hold dictionaries as this
fountain of knowledge originally it was a prestigious thing to have a dictionary
the first dictionary makers were trying to sell books and they wanted you to
think that you had the font of all knowledge if you owned one of these
illustrious huge books of the English language there's this sense that like
the Bible there's something like the dictionary and it has this official
status the thing is the dictionary is written by people sort of like you and
me who just love the English and they study it and it's use they
don't create words and they don't create definitions from scratch they look at
how we the speakers use language and they parse out a definition from that if
you're interested in that there's a book I recommend that I will link in the
description things got more touchy in a politically charged environment as early
as 2003 merriam-webster dictionary had updated its definition of marriage to
include same-sex marriage when people complained about this they said there
was absolutely no political agenda in the dictionary it was just that the word
had been used increasingly in this way and so marriage was developing a broader
definition than the original definition in 2013 dictionary received a lot of
backlash when it included a second definition of the word literally which
included a figurative sense of it lexicography Macpherson explained words
have change their meaning ever since the first word was ever uttered meat used to
mean all food but now its sense has narrowed and in terms of race and people
writing to the dictionary requesting for being changed this is not the first time
either in 2013 hundreds of people signed a petition for the merriam-webster
dictionary to change their definition of nude to be broader and not just be a
definition of color for people of white or pale skin as the current editor of
the merriam-webster dictionary said most English speakers accept the fact that
the language changes over time but don't accept these changes made in their own
time Noah Webster would have agreed he too was a linguistic relativist he had
some really strange etymology theories that maybe we can get into it another
day but his basic premise was that language changes and it was his job as a
dictionary maker to follow these changes and to give the American people a
dictionary that reflected the words that they actually used now that we've
established that dictionaries can indeed change with the times let's discuss how
it's being used today does racism refer just to our individual prejudices or can
it be used in a broader sense to refer to society at large we're actually not
even asking whether or not you believe that there is systemic racism we're just
asking if people are using the word races
to describe systemic racism in our society and I think looking at the news
today we can see that people are definitely using the word racism a lot
to talk about things more than just personal prejudice but it has also been
used for 50 years in this way in 1967 political scientists Carmichael and
Hamilton talked about systemic racism after that there were many other
sociologists who referred to systemic and institutional racism so there have
been a lot of cases of the word racism being used not just an individual level
but on a macro level the merriam-webster dictionary replied to miss Mitcham and
said that they would be changing and updating their definition of racism to
include systemic racism it said that the new definition will be
expanded to include the term systemic and it will certainly have one or two
example sentences the editor said that the official definition will probably be
out in August and they will be working with blacks study researchers in order
to have a better definition of the word oh and about linguistic relativity and
how it is definitely not a new thing here's Horus in the year 1880 many words
shall revive which now have fallen off and many which are now in esteem shall
fall off if it be the will of usage and whose power is the decision and right
and standard of language we as English speakers form a consensus of what words
we will use that express our feelings and opinions when these words become
common usage so that most of the people in the population know what you're
saying when you use them Denis the dictionaries turn to add them this is
why the dictionary does have an extremely important job of being
guardians of the language and yet also being up with the times so what do you
think when do you think a word should be added to the dictionary how broad of
usage should it have do you think merriam-webster should be updating this
definition of racism let me know in the comments below if you learned something
from this video please
don't forget to subscribe like comment and share in order to support me and
this channel I will see you next Tuesday .