Stereo-typical Characteristics of the Old West Lawman :: Sociology Essays Research Papers

Marshall Matt Dillon - Stereo-typical Characteristics of the Old West Lawman The sound of pounding horse hooves and the piercing ricochet of a gunshot break the silence over the radio. As theme music begins to play, an announcers voice is heard, Around Dodge City and in the territory out West, theres just one way to handle the killers and the spoilers, and thats with the US Marshall and the smell of gun smoke. (Radio Spirits) Thus begins the program Gunsmoke, a program in which the hero, United States Marshall Matt Dillon, personifies the stereotypical old-west lawman through his lonely, compassionate, and judge-mental character. At the beginning of every episode, Dillon begins by making an opening statement, where he identifies himself as, Matt Dillon, United States Marshall a man watchful and a little lonely. (Radio Spirits) In Johnny Reb, this loneliness is portrayed though a private conversation with Kitty, the saloon manager. In this dialogue, Kitty is expressing her desires for a normal life with a house, husband, and children. These desires, while mutual for both Dillon and Kitty are fantasies because they both know that they will never get out of the West. While, A body does get mighty lonely (Johnny Reb), Dillon understand that the western man is a wanderer, always searching for that mythical pot-of-gold at the end of the rainbow. Also his life consists of co-existing with other lawmen, gunfighters, and saloon girls for friends and of remembrances of loved ones spread across the country, seldom heard from. (Ben Tollivers Stud). Possibly because they were lonely, or because they were gentlemen, the typical western lawman was very compassionate. The listener sees this trait through Matt Dillon in virtually every episode. In Ben Tollivers Stud Dillons compassion was toward Tolliver who was mistreated by his former boss. It was shown toward Mrs. Crail in Johnny Reb whom he thought was getting robbed by an outlaw, and in Twenty-twenty toward his friend Troy Carver. Dillon felt so much compassion in this particular episode that it led him to break his promise not to get involved in Carvers business, in an attempt to save his life. Yet even though Dillon was compassionate, he was also quite judge-mental, another characteristic of the typical hero of the West. By falsely assuming men killed other men (Ben Tollivers Stud), and automatically assuming that if a man has a record he is up to no good and a liar, (Johnny Reb) Dillon portrays his judgments in a negative manner.

Free Grapes of Wrath Essays: Steinbecks Biblical References :: Grapes Wrath essays

Biblical References in The Grapes of Wrath The plot of John Steinbeck’s novel, The Grapes of Wrath, can easily be related to many biblical references as well as it could be applied to the daily struggles of the lives of Christians. Two particular portions of this novel stick out more than any other. Those are the characters of Jim Casey and Pa Joad. Many say that Jim Casey’s character could possibly be symbolically tied into the biblical hero of Moses. In the Bibles book of Exodus, Moses guided thousands of people (God’s family, the Israelites) out of severe slavery and harsh treatment in Egypt. From there he led them into the promised land of Canon that flowed with milk and honey. Much is the same when looking at The Grapes of Wrath. Steinbeck could possibly be trying to infer the Joad Family as being the struggling Israelites. Casey acts as a leader who directs the Joads out of famine and hard times during the 1930’s in Oklahoma and into California where they can begin a new life with hope and fu ture. This book can also be symbolic to the day by day walks in Christianity. For example when Pa Joad needs helps and seeks guidance, it is Jim Casey who he turns to. Those who follow Christ call upon God in desperate times. Steinbeck infers that Casey, who happens to be a preacher, is somewhat of a Christ figure to the Joad family. He even throws a hidden clue in his name. The initials of Jim Casey are the same of those of Jesus Christ. Steinbeck implies that Pa Joad is symbolically a typical Christian who is struggling in a world of sin. The famine and horrible conditions of the great depression stand for the sin that is surrounding this battling Christian. So as a final resort this child of God turns to Jesus Christ for salvation and release from the sin in his life. These two characters display both the giving and receiving sides of God’s love towards his children.

Old Verities and Truths of the Heart in Writing :: Writing Authors Faulkner Essays

Old Verities and Truths of the Heart in Writing In his Novel Prize Address, Faulkner states that an author must leave "no room in his workshop for anything but the old verities and truths of the heart...love and honor and pity and pride and compassion and sacrifice." He accuses his younger contemporaries of ignoring these noble spiritual pillars while pondering the atomic doom of mankind with questions like, "When will I be blown up?" Such physical fears, far from conflicts of the heart, are what plague his bomb-obsessed contemporaries. Yet Faulkner stands, seemingly alone, in opposition to this weakness; he "decline[s] to accept the end of man" and in rebelling, fights for the old universal truths and the glories of the past. In classical style, he brushes away passing fears and fads, settling for nothing less than the "problems of the human heart in conflict with itself." Nothing else is worth writing about and Faulkner's work is living proof. The characters in Light in August are full of the conflicts and virtues Faulkner describes in his speech. In Lena, Hightower, and Christmas, one can find endurance, sacrifice, and honor. In other characters, such as Byron Bunch, the main ingredient is hope. Yet regardless of who he is describing, Faulkner does not forget that only the ancient feelings innate in humanity, those in the soul, are worthwhile. Hope and Love: Hope is one of Faulkner's favorite spices for cooking his characters. It is perhaps the most human of all emotions in that it is fragile like the body, but at the same time all powerful like the spirit. Lena Grove and Byron Bunch both have an endless amount of hope for the same thing: love they have never received. Hope brought her from Alabama to Mississippi in search of her runaway Lucas. Likewise, hope will carry Byron wherever Lena goes until he can find her love. Lena's hope is visible in her face, "[she] walked into the door behind him [Byron], her face already shaped with serene anticipatory smiling, her mouth already shaped upon a name" (p.50). She searches from town to town for her lost love, and in each new place renews her hope with a serene smile. Byron's hope, however, manifests itself quite differently. "There was something funny and kind of strained about him," is how the furniture repairer describes Byron (p.498). His hope is ashamed and choking; it gnaws at him trying to manifest itself with a feeble attempt in the back of a truck. Old Verities and Truths of the Heart in Writing :: Writing Authors Faulkner Essays Old Verities and Truths of the Heart in Writing In his Novel Prize Address, Faulkner states that an author must leave "no room in his workshop for anything but the old verities and truths of the heart...love and honor and pity and pride and compassion and sacrifice." He accuses his younger contemporaries of ignoring these noble spiritual pillars while pondering the atomic doom of mankind with questions like, "When will I be blown up?" Such physical fears, far from conflicts of the heart, are what plague his bomb-obsessed contemporaries. Yet Faulkner stands, seemingly alone, in opposition to this weakness; he "decline[s] to accept the end of man" and in rebelling, fights for the old universal truths and the glories of the past. In classical style, he brushes away passing fears and fads, settling for nothing less than the "problems of the human heart in conflict with itself." Nothing else is worth writing about and Faulkner's work is living proof. The characters in Light in August are full of the conflicts and virtues Faulkner describes in his speech. In Lena, Hightower, and Christmas, one can find endurance, sacrifice, and honor. In other characters, such as Byron Bunch, the main ingredient is hope. Yet regardless of who he is describing, Faulkner does not forget that only the ancient feelings innate in humanity, those in the soul, are worthwhile. Hope and Love: Hope is one of Faulkner's favorite spices for cooking his characters. It is perhaps the most human of all emotions in that it is fragile like the body, but at the same time all powerful like the spirit. Lena Grove and Byron Bunch both have an endless amount of hope for the same thing: love they have never received. Hope brought her from Alabama to Mississippi in search of her runaway Lucas. Likewise, hope will carry Byron wherever Lena goes until he can find her love. Lena's hope is visible in her face, "[she] walked into the door behind him [Byron], her face already shaped with serene anticipatory smiling, her mouth already shaped upon a name" (p.50). She searches from town to town for her lost love, and in each new place renews her hope with a serene smile. Byron's hope, however, manifests itself quite differently. "There was something funny and kind of strained about him," is how the furniture repairer describes Byron (p.498). His hope is ashamed and choking; it gnaws at him trying to manifest itself with a feeble attempt in the back of a truck.

Diploma in Medical Laboratory Technology

DMLT Q1. Full Form of DMLT? Ans. Diploma in Medical Laboratory Technology. Q2. Duration of the Course? Ans. Duration of DMLT course is 2 years. But each college has different duration for Example Grant Medical College has 1 1/2 duration. Q3. Which Institute in Mumbai provides DMLT? Ans. DMLT Courses are offered by colleges, universities as well as hospitals. The hospitals are usually affiliated with a college or university. 1. Kishinchand Chellaram College(Churchgate). 2. Ghanshyamdas Saraf Girls College Of Arts & Commerce(Malad). . Institute Of Medical & Paramedical Sciences(Dadar). 4. Bombay Para Medical Institute(Chembur). 5. ST Johns Paramedical College(Dadar). 6. Grant Medical College(Byculla). Q4. Eligibility and Fees Structure. Ans. HSC passed or equivalent examination from a recognized university or board. Q6. Advantage and Earning and Disadvantages Ans. The salary of clinical laboratory workers ranges from Rs. 6,500 – Rs. 10,000 per month in hospitals and clinics. Car eer Options: The career of lab worker depends on academic and technical skills. A certified medical laboratory technician may find a challenging career in a hospital, private laboratory, blood donation centers and doctor’s office. A technician can become a technologist through further education and work experience. Laboratory technologists can assist the doctors in taking samples, centrifuging, making slides, using specified stains with proper guidance. Job opportunities are also available in research laboratories and military service. Scope: The laboratory technology today is far more complicated than the laboratory technology of ten years back. As new discoveries advance cientific knowledge, the technologist's role will continue to change and expand. Even now, we can see the impact of future tests that may be developed for diagnosing such health problems as cancer or genetic disorders. Student of DMLT course gets numerous employment opportunities in laboratories throughout the country. The demand for lab technician has increased and India is slated to b ecome one of the largest single country markets for Lab technicians overseas. The huge size of India’s populace and the sustained rapid economic growth the country is experiencing continues to create huge demand for better health care. Q7. Admission Procedures Ans. Any 10+2 pass student can apply for the course. Their is no entrance exm for DMLT Q8. Types of Course Ans. 1. Diploma in Medical Laboratory Technology (DMLT) 2. Bachelor of Medical Laboratory Technology (BMLT) 3. M. Sc in Medical Laboratory Technology Q9. Course Content of DMLT? Ans. First SemesterCommunication Skills in English| Basic Computer Skills – I| Basics of Anatomy| Basics of Physiology| Fundementals of Medical Laboratory Technology| Second SemesterBasic Haematological Techniques| Haematological Disorders| Basics of Biochemistry| Lab Reagents, Instrumentation and Techniques| General Bacteriology – I| Systemic Bacteriology – I| Third SemesterImmunology, Serology and Parasitology – I| Mycology, Virology and Quality Control – I| Carbohydrates and Lipids| Proteins and Diagnostics Enzymology| Blood Transfusion Techniques – I| Blood Bank Procedures and Haemolytic Diseases of the Newborn – I| Fourth SemesterLiver and Renal Function Tests, Hormones and Tumor Markers| Electrolytes, Acid Base Balance, Factors in Haemoglobin Syntheses ; Automation| Histotechnology and Cytotechnology| Examination of Body Fluids|

Comparative analysis of prayer and pastoral counseling

Educes Humdinger believes that one of the key essentials to the Persephone of pastoral caregiver is kinfolk. When we dedicate ourselves to a Christian life, kayoing is the essential element of our Christianity, because It combines our fellowship, community and communion with God and with others. Van Educes Humdinger states the kayoing is the tells as well as the indispensable means of all true pastoral care. Van Educes Hunger, Pl) If we are experiencing kayoing in our spiritual life, kayoing will be made up of the ultrasonically element that encompasses not only the vertical dimension (our relationship with God), but also the horizontal dimension (our relationship with each other). It starts with ourselves and opening the communication line with God through our prayer life. As we begin to experience the fellowship, community and communion with God, we develop that vertical dimension. Our living out the vertical dimension is witness by others around us.It Is at this point we begin to realize the horizontal dimension of fellowship, community and communion with others is established. (van Educes Humdinger, up) When the vertical and the horizontal have been established, we achieve a common ground based on humbling ourselves before God and others. In this setting trust and fellowship are established, and ministering and pastoral care between one another can begin. In reading Pastoral Counseling The Basics, Ditties believes that one of the essentials to the Persephone of the pastoral caregiver is kayoing as well.Ditties is more subtle in his approach to kayoing, than van Educes Hunger. Ditties states that â€Å"The pastoral counselor does not pretend to possess godlike powers but Is a humble servant†. Deletes, pop) The multidimensional element of our relationships with God and others is essential to Ditties as well. Ditties also suggests that as we enter into a relationship with others, we enter that relationship with neither a Judgment of perfection or imperf ection on the part of the counselor and counseled. Ditties, pop) We once again enter Into a relationship not just vertically and horizontally, but inwardly to self, outwardly to others and upwardly toward God. (van Educes Humdinger 9) (Ditties, IPPP) 2 In the process of examining Pray without Ceasing by Deborah van Educes and Pastoral Counseling The Basics by James E Ditties, I found that the area of pastoral ministry and counseling were virtually the same. While their methodology and terminology appear to be different, the end result is the same. So I have to ask, Do these two authors really differ?Deletes says that we should be nonchalant, even benign and to empty ourselves to have no preconceived ideas, or so as not to be judgmental. Does this really differ from van Educes Humdinger, who said that our prayer life Is the integral part of our relationship? If I have take the time to empty yeses, Is this really different It I take the time to pray a prayer of petition for myself and for others? 1 OFF placing God in the center is the key if I am to be effective in ministry. Every facet, level or element is relational.That is to say that all our actions have to be God fed and Spirit led. The first way which I feel that van Educes Humdinger differs from Ditties, but yet they are still alike is in their views about pastoral ministry on the subject of relationship. Van Educes Humdinger's view is that relationship is the key to pastoral ministry and pastoral counseling. If one is to be effective in pastoral ministry and counseling we must first have a relationship with God. Then we can cultivate a relationship with others. An Educes Humdinger further states that the relationship will consist of a vertical dimension, relationship with God and a horizontal dimension, relationship with each other. This gives the counselor and counseled common ground in which they can experience a relationship of fellowship, community and communion with each other and God. This is a rel ationship that is entered into emptied of any preconceived idea of the counseled. This way we enter n a basis of honesty, with each other and with God which is non-judgmental and leads to developing openness and trust. Van Educes Humdinger, p 2) Ditties begins his view of relationship with the concept that we should be nonchalant in entering the relationship of pastoral ministry and counseling; that is to state further that we should empty ourselves and renounce the relationship factor and even be benign. This may sound harsh, but Ditties is getting to the same point that van Educes Humdinger is making that we must be the humble servant and create an open, non- judgmental atmosphere. Ditties p 89) Ditties view of the relationship is not vertical or horizontal; his view is inward, outward and upward.The relationship is inward to view self, outward to view other and upward to include God in the center of the relationship. (Ditties p 153) 3 While the two views may appear to differ, the y are, in reality, the same with Just a difference of methodology and terminology. The second way which I feel that van Educes Humdinger differs from Ditties but yet is still alike, is in their views about pastoral ministry. Is it pastoral care or pastoral counseling or Just counseling? Van Educes Humdinger view is that spiritual fellowship or kayoing is the basis for pastoral ministry to be possible.When kayoing flourishes so does pastoral care. The never ending constant follow of love, hope and grace from God is the building block for pastoral ministry. (van Educes Humdinger, p 3) Ditties tells us in the chapter on Counseling as God's Call, that the nagging questions are, Is it pastoral? Is it in keeping with one's call into ministry? Or is it distraction from the call? (Ditties p 145) I believe the Ditties offers these questions to make us consider all the facets of ministry and to concentrate on the area of pastoral ministry and counseling to make sure the we have involved God i n the center of all areas of ministry.While on the surface this appears to be a radical difference from van Educes Humdinger's view, it has not been completely obscured by the nagging questions. (Ditties, p 145) Ditties goes on to state â€Å"The pastoral counselor affirms, above all, that this is God's world and that the counselor and counseled are both in God's care. † This does not contradict what van Educes Humdinger has stated it confirms it. That is to say that we re to empty ourselves in order to be fulfilled and to fulfill the work of Christ in the the center of the issue from the very beginning by establishing an open communication line with God through an active prayer life.Then she moves through the areas involved in self, God and others and then brings us full circle to conclude with prayer. This is more in keeping with my faith life and work in ministry. This however does not diminish Ditties book at all. Ditties chose to take a more human approach first, to allo w us to view ourselves in our own human condition, so e could relate to others on a deeper level, but reminding us subtlety that God's involvement is needed at all levels of ministry. Ditties concludes his book with a bold reminder that God is the world and we are merely his servant to God and one another. When looking at Ditties book Pastoral Counseling the Basics, and comparing the significance that the â€Å"four Levels or Facets of Human Development have on the book as a whole, I began by looking at the four facets individually. While listing these levels or facets initially as Context, to Self-Regard, to Traits and Habits, to Coping and injunction, Ditties begins the break down for the levels or facets in reverse order. This order is a very effective way of presenting this information so as not to go to the first step and think we have accomplished the levels entirely.The first level that is addressed is Coping and Functioning. This level as Ditties explains is a realm of ever yday behavior in which I count my successes and failures. This level is the driving force in our lives. It encompasses how we handle all of the everyday events of our lives. We can either approach these as successes or failure, adversaries or allies. We as counselor and counseled may consider the list of successes and failures as Just the problem. Ditties warns us, that while offering advice on such practical matters may be extremely useful. UT this is not the realm of pastoral counseling. (Ditties pop, 30) This level is not Just for the counseled, but also for the counselor as well. If we are to provide pastoral counseling, we must first have an understanding of how we handle the areas in our own life within the level of Coping and Functioning first, before we can attempt to work with the counseled. I believe that Ditties uses this level to teach us that we cannot cope and function in the realm of everyday life without the involvement of God and others.We must first look inwardly a t ourselves and then seek God for upwardly involvement, before we can attempt to look outwardly to others to counsel and be counseled. (Ditties 153) I believe van Educes Humdinger would agree that this level is an integral part of our development, but this would not be the initial step. In Praying without Ceasing, van Educes Humdinger points out that the vertical dimension, that relationship with God through our active pray life with God must be established and maintained in order for us to be able to converse and interact with others. Van Educes Humdinger UP, 79) The second level that Ditties address is Traits and Habits-personal characteristics. The traits and talents are those things that evolve into habits, both good and bad, productive and destructive that makes up the character of who we are. These traits and talents are not machinery, but are organically grown out of our interaction with 5 It is important to know these traits, talents or habits that make up who we are, so tha t e can be an effective counselor and to know the make-up of who we are counseling.By understanding these traits, talents and habits of ourselves and others we can use this information to establish how we deal with governing the first level of coping and functioning. By having these two levels working in and through our lives we can find the common ground with others from which to can work together. (Ditties, p 31) I believe this is also an underlying theme throughout Ditties book, because knowing the traits, talents and habits of ourselves and others, is one of the essential elements of he experience for the counseling for the counseled, as in regarding the â€Å"As Is and As Though†.This gives the counselor and counseled a level playing field from which to know each other more deeply, so that both can learn to trust, not Judge and begin to develop fellowship, relationship and community. (Ditties, p 81) I believe the van Educes Humdinger would agree with Ditties, that knowin g the Traits, Talents and habits of ourselves and others is an essential element for Listening to ourselves, listening to others and Listening to God. I believe that this too is a building block community and spiritual formation with others.The third level that Ditties describes for us is the level of Self-Regard. The way we regard ourselves is a strong indicator of what kind of personality we possess. The way we were brought up and the environment in which we lived or live can signal how we perceive ourselves and also how we perceive others. Self-Regard is the combination of the other two levels of Coping and Functioning as well as Traits and Habits. (Ditties pop) Taking into consideration how we cope and function with our own traits and habits, we get an image of how we regard ourselves and how we will regard other.This action could be both good and bad. This level also opens the door to offer grace and to receive it as well. If we are willing to receive and offer grace to one ano ther, we once again open the door to fellowship and community. (Ditties pop) I believe the van Educes Humdinger would agree with this level as well, because our self-image and how we regard who we are can lead us to knowing ourselves, other and God at a much deep and open level of understanding. This engages our prayer life into a continuous circle of prayers to God, for others and for ourselves.This action strengthens the nods of fellowship and community, which is the basis of pastoral care. (van Educes Humdinger IPPP) 6 The fourth and final level is Context. Ditties' comment that â€Å"We all live evicted from the Garden which was created Just for us†¦ , The self can survive and thrive only when it can trust and outside the garden, trust is Jaded†. (Ditties pop, 35) When we come to the realization know who's we are, who we are, where we come from and what we are made up of, we have Context. This is the starting point from which we can accept ourselves with all our wart s and scars and know that we are not fighting this battleContext lays the ground work to know how we regard ourselves, knowing what our traits and habits are and finally how we can cope and function within ourselves and with others, while allowing Christ to intercede for us and keep God in the center of everything. Ditties and van Educes Humdinger both have given me the frame work from which I can come to an understanding of knowing the make-up of all the levels and elements of who I am as a child of God, knowing fellowship, community, and communion with God through prayer and finally helping others to know themselves and God as well.

The Pursuit of Self-Identification

In the novel The Jade Peony, author, Wayson Choy, intelligently writes about two siblings who struggle in the pursuit of self-identification. Their struggles vary as they do not share the same problems during this tough period of their lives. This leads to the debate, whose childhood experiences will affect them more as an adult? Although Jook-Liang had to go through the tough situation of always being under prioritized and always being undermined, her childhood troubles and experiences could never truly be compared with the experiences of Jung Sum.To put it bluntly, Jung Sum’s childhood experiences will affect him more as an adult than Jook-Liang’s experiences would. The reason for this is because, firstly, Jung Sum, as a child, was never truly showered with love, neither was Jook-Liang, but she did not have to suffer the pain of losing her birth parents as Jung Sum did. Also, Jung Sum had to experience the pain of losing a treasured person or pet multiple times, and w hile Jook-Liang did lose a person close to her heart, she only experienced it once.Finally, as both Jook-Liang and Jung Sum struggled with identification, Jung Sum was met with problems while identifying his sexual identity, which was not accepted by any society at that period of time. On the other hand Jook-Liang was only required to identify culturally which would cause problems but eventually allow gain acceptance into at least one society. To start with, Jung Sum never had the privilege of being showered with love during his childhood and even though Jook-Liang was greatly oppressed and unfairly treated by people around her, such as Poh-Poh, she would still ocassionally be loved by those surrounding people.This is evident when Poh-Poh helped Jook-Liang to tie her shoelaces while she was getting ready to dance for Wong Suk (Choy 30). As for Jung Sum, although he was only a child, his birth father would violently abuse him and his mother when he was drunk. The quote â€Å"I waite d for Daddy to get up from the kitchen floor, half-drunk, waited for him to beat me with his belt. † (Choy 96) clearly shows that Jung Sum had to face the unlucky circumstances of child abuse, something Jook-Liang had the privilege of avoiding as her family never resorted to physical abuse.It would be a scarring memory to be violently abused by ones’ own father as a child, a memory that could be carried for a lifetime. This may affect Jung Sum in his latter years as he may recall the abuse of his father and feel dysfunctional. These unresolved issues could cause a severe case of depression in his life. Furthermore, as Jung Sum was adopted into a new family, he immediately felt like an outsider. â€Å"He thought I was too weak to be his brother, a real brother,† (Choy 93) shows that Jung Sum clearly felt marginalized by his new older brother, Kiam.To be adopted into a family full of new and unfamiliar faces and be rebuked immediately by his own â€Å"brother† was a tough situation to be in, especially after losing both his parents. Jook-Liang did not have to go through the process of being adopted into a new family or having to lose her family members prematurely while Jung Sum did. This could possibly go on to affect Jung Sum and make him feel as though he had no one to rely on but himself, possibly causing him to have a lack of trust for other people in the future.Additionally, his childhood experiences may lead him to develop into an adult influenced by those experiences. These unresolved child issues could dwell within him and could cause him to either be more aggressive or more reserved as an adult. He may recall those experiences when dealing with his own children in the future and could possibly treat them the same way his own father treated him or otherwise, might not even attempt to have a close relationship with them.As Jook-Liang did not undergo any extreme circumstances of child abuse, she would probably be less affected a s an adult when compared to Jung Sum. Therefore, Jung Sum has a relatively greater impact on his future life from his adolescent experiences as his experiences produces permanent scars where the problem was not greatly alleviated afterwards. Another problem faced by both of the siblings was with different aspects of identification. Jook-Liang had to struggle with cultural identification while Jung Sum faced problems with sexual identification.Homosexuality is an unaccepted identification which will not be tolerated by any society back in the 1930s, while switching cultural identities will still allow the person to gain acceptance in at least one society. His sexual identity was first suggested in the novel by Poh-Poh as he says that â€Å"Jung Sum is the moon† (Choy 88). Jung Sum then figures out his own sexual identity as it was Frank Yuen that he desired most at that moment during Frank Yuen’s farewell instead of courage (Choy 138) and that â€Å"Frank Yuen is the S un† (Choy 132) while he is the moon.Having to figure out his own sexual identity at such a young age without any guidance was a hard chore as back then love relationships were known to be present only between females and males. In addition, love between the same gender was not only unaccepted in the society, it was greatly rejected. As a result, Jung Sum had to keep his love for the same gender a secret. The inability to reveal his sexual identification would cause him to have the lack of freedom in the pursuit of a preferred life partner.This could affect his happiness as a whole as he is unable to share life experiences in the love aspect of his life as others normally do because of the inability to express his love for his preferred partner. On the other hand, even though Jook-Liang struggled with her cultural identity, no matter which culture she decides to identify with, she would be still accepted, eventually. Jook-Liang’s desire to assimilate into another culture is evidently shown as she looks up to Shirley Temple, an American dancer and actress.Wanting to assimilate into the western culture, she even hoped to see her own reflection in the mirror possessing a westerner’s features, specifically, Shirley Temple’s features (Choy 41). Her struggle comes in as Poh-Poh constantly reminds her of her cultural roots and where she belongs. In the novel, Poh-poh repeatedly tells Jook-Liang that she is not from Canada†¦ and that she is from China (Choy 34). In comparison of their situation as they struggle to identify themselves in the different aspect, Jung Sum is clearly portrayed to have a harder time even in the future.Not being able to be what he really is, his future would be oppressed as he suppresses himself, such that his secret would not be revealed. To put on a mask his entire life and never reveal his sexuality will take a toll on his adult life and he could never truly bring himself to enjoy his life as a whole. Jook-Li ang’s preference of either culture will still allow her to be accepted and although she may not gain the acceptance of one society, she will still gain the acceptance of another, allowing her to lead a normal life.Thirdly, both parties went through the turmoil of losing their loved ones, but Jung Sum had to experience losing many loved ones, losing his mother to violence Frank Yuen to the marines and even his pet turtle, Lao Kwei, to Dai Kew. On the other hand, Jook-Liang only had to experience losing her loved one, Wong Suk, as she never saw him again after he left to go back to China (Choy 71). From when Jung Sum was just a kid, life was tough for him as his father would often abuse him and his mother when he was drunk.His mother was the only one who would protect him from harm from his drunk father as Jung Sum would always be waiting for her to â€Å"tell him to stop†¦[and] twist against the falling belt and take the blows† (Choy 96). Having such a rough childh ood is scarring enough for Jung Sum and yet, he lost his mother at that young age. He went through various foster homes and eventually ended up with the Chen family where he finally found a place called home. In the Chen family, the life for him from the beginning was not exactly hard, as Father and stepmother treated him relatively well.However, he still took time to adapt and at his time with the Chen family, he discovered Lao Kwei and was ecstatic that he could finally own something, having something that he felt that truly belonged to him. Not long after, he lost his beloved turtle as his family decided that it would be okay for Dai Kew to claim back his turtle as he required it for his own personal purposes (Choy 85). Next, when he came to realize that he had a strong attraction to Frank Yuen, it was not long after that he Frank Yuen left him too.As Frank Yuen left to Seattle to join the marines, he left Vancouver and was not expected to return for the next few years (Choy 134) . It is evident that Jung Sum had to experience more pain and suffering than Jook-Liang as he had to repeatedly lose loved ones to different circumstances while Jook-Liang only had to go through that process once. This could cause Jung Sum to gain an insecure mentality that will cause him to always expect the least out of something, possibly causing him to lose hope in many things in the future.Although Jook-Liang may feel sad and depressed about the departure of Wong Suk, she would not have to endure the pain of losing another loved one anytime soon. Coming to a conclusion, both Jook-Liang and Jung Sum had to undergo many challenges and experiences as a child which could affect them as adults. Although Jook-Liang did experience tough trials during her childhood, Jung Sum was a victim of severe turmoil as a child and therefore, his experiences will affect him more as an adult. As a child, Jung Sum never had the opportunity of being showered with love by his own family as Jook-Liang did.Other than that, he also had to experience the pain of losing a loved one or a treasured pet a few times while Jook-Liang only experienced it once. Lastly, his homosexuality was adamantly not accepted by any society in the world at that moment in time while Jook-Liang had to only face the troubles of cultural identification, which still allowed her to be accepted by at least one type of society. All in all, Jung Sum had a tougher childhood experience than Jook-Liang and that would affect his adult life greatly in the future.

Essay One

He uses Native American symbols such as the tote in his poem to convey the message of how humanity fears nature and does not care about nature, which leads to various destructions upon it. The common ground between both is that they share the transcendentalist theme for seeking not to conquer, but rather to live in harmony with it. Thoreau and Snyder both think highly nature and admire its limitless bounds and have very strong opinions on how humanity is loosing a sense of self by ignoring the beauty of nature. Thoreau states, â€Å"†¦ When the whole body is one sense, and imbibes delight through every pore.I go and come with a strange liberty, n Nature, a part of herself' (Thoreau 379). He describes a deep connect as he inspects all of the elements around him, â€Å"†¦ L see nothing special to attract me, all the elements are unusually congenial to me† (Thoreau 379). Nature is pleasant therefore he is attracted to everything nature has to offer. Sender's approach t o his connection setting a theme that is centered on the premise that the American government is destroying the environment of their land by deforestation and control of the environment.He stresses how nature is not being protected and ultimately leading to destruction, â€Å"Who use iron leg-traps n Coyotes† (Snyder 1 1). He stresses iron leg traps that kill coyotes the coyotes represent the destruction of nature and it's inhabitants. That animals such as the coyote have no where to go once their home is destroyed, while the supporters of the deforestation continue progressing from area to area in North America. Snyder wants the audience to feel empathy for the environment and the animals living in it through this theme.Thoreau argues how humans are sometimes afraid of nature â€Å"I believe that men are generally still afraid of the dark†¦ † (Thoreau 380). He reminds the reader that nature is â€Å"†¦ The most sweet and tender, the most innocent† and that, â€Å"†¦ There can be no black melancholy to him who lives in the midst of nature† (Thoreau 380). While Thoreau has a more philosophical approach to his interpretation of nature while Snyder adds a sense of urgency â€Å"And the Coyote singing / is shut away / for they fear / the call / of the wild† (Snyder 28-30).Snyder says they fear and pay little attention to the calling and consider it's worth less than it is. â€Å"And they sold their virgin cedar trees / the tallest in miles / TO a logger / Who old them / â€Å"Trees full of bugs† (Snyder 33-37). The logger is trying to make a bargain for a much lower price on the cedar trees and adds how the â€Å"Trees are full of bugs† (Snyder 37). Sender's emphasis on the ironic statement of the logger represents the ignorance of the individuals that do not appreciate the wild.Both writers help the reader understand how the wilderness is meant to be changing the way people think about the natural w orld, one can also change the way they act. Humans can discover a new way of interacting with the environment through the con mention and sympathy towards Mother Nature. Thoreau like Snyder also had strong arguments on how society is distracted and is in need for a spiritual awakening which nature can offer. For the most part we allow only outlying and transient circumstances to make our occasions. They are, in fact, the cause of our distraction† â€Å"When I compare mystified other men, it seems as If were more favored by the gods than they, beyond any deserts that I am conscious of†¦ † (Thoreau 380). He measures his spiritual level on a superior level and considers it a rewarding and a therapeutic experience. â€Å"l was suddenly sensible of such wet and beneficent society in Nature† (Thoreau 380).He reminds society that they can form a bond with nature the way he has and how they will benefit greatly from it. Snyder is more direct with society and targets individuals who reside in the city â€Å"All these Americans up in special cities in the sky / Dumping poisons and explosives / Across Asia first / and next North America† (Snyder 57-61 The urban individuals also kill nature and pay no attention to nature and then states, â€Å"A war against earth† (Snyder 62). Snyder implies that human kind is at war with earth.In â€Å"Solitude† by Thoreau and Call of the Wild† by Snyder the writers argue similar topics, but the way they each present the topics varies and when analyzing both one can truly see the essence of nature from a philosophical and an activist as well an ecological view.