Francis Scott Key Fitzgerald Essay Example for Free

Francis Scott Key Fitzgerald Essay Many characters in the Great Gatsby parallel to Fitzgerald life. For example, Daisy, the women Jay Gatsby has been basing his whole life on, is similar to Zelda Sayre, who would not marry Fitzgerald at first because of his lack of success. Gatsby and Fitzgerald both met vital women to their lives at dances, and both while they were stationed at camps in the army. Gatsby met Daisy at Camp Taylor in Illinois, where they danced and fell in love. However, after Gatsby went off to war, they never got back together again. Fitzgerald met his wife, Zelda, at Camp Sheridan in Alabama. Instead of going off to war (his regiment was ready to go to Europe, but the Armistice came before they could leave the States), he went to New York to get enough money to marry Zelda. In the movie version, Daisy tells Gatsby that Rich girls dont marry poor boys. This line was taken straight out of Fitzgeralds life. The father of his first love, a young woman by the name of Ginevra King, supposedly told him that after Fitzgerald asked for Ginevras hand in marriage. The Great Gatsby is F. Scott Fitzgeralds most renowned book, and still one of the most read novels in American literature. A book with this much success was obviously was a product of great influence. The Great Gatsby draws many extensive parallels between F. Scott Fitzgeralds life and this novel. These similarities range from basing characters off important people from his personal life to interweaving intricate love relationships he went through into the novel to recreating the American Dream. The book comes as a direct result of many of the events in Fitzgeralds early life. First off, are the most noticeable parallels, the character he chooses. Fitzgerald parallels himself in two of the main characters in The Great Gatsby, Jay Gatsby, and Nick Carraway. Nick represents Fitzgeralds passive, or indecisive, and observant characteristics. On the other hand, Gatsby shows Fitzgeralds passionate and active attributes.

John Brown’s Body: An American Reggae Band Digging Roots in Farm Country :: Essays Papers

John Brown’s Body: An American Reggae Band Digging Roots in Farm Country The surrounding landscape yields rolling hills, beautiful gorges with waterfalls that leave your mouth gaping in awe, some of the world’s finest wineries, and farmland as far as the eye can see. Rooted in Ithaca, a small artsy community in upstate New York’s Finger Lakes region, comes a sound so cultural, so mystical, and so natural. Amongst a slew of great local musicians comes John Brown’s Body, a roots reggae sound that captivates audiences, and spills the universal message of thanks and praises. Before we can truly understand the roots of an American-based reggae band that carries a Jamaican sound and universal philosophy, we must first get to the roots of reggae music in United States from the beginning. The origins of roots sounds in the U.S. came primarily from Jamaican communities that were set up in major cities such as New York, Washington D.C., and Miami. New York City was home of the first reggae centered recording studio was established. The credit for such a landmark establishment would have to go to Lloyd ‘Bullwackie’ Barnes, a singer who recorded with Prince Buster in the early 1960’s. The recording business started out as a partnership with ‘Munchie’ Jackson. Its location was at 4731 White Plains Road in the Bronx. By the mid 1970’s, Barnes was running the studio alone, using his own session band, Reckless Breed. He was also recording Jamaican singers that were local to the area, including names like Wayne Jarrett. Barnes also produced recordings of Jamaican singers visiting the states, including such artists as Sugar Minott and Horace Andy. During this same time period, Barnes was also able to record a string of dub albums as well. Bullwackie was the only U.S. studio to put out significant reggae sound prior to the 1980’s (Barrow 1997). HC & F Studios was opened up in the 1980’s on Long Island and was run solely by Phillip Smart who had worked in Jamaica with the great King Tubby. Smart was able to record in his studio, sounds that would eventually make it into the dancehalls of Jamaica. Dirtsman’s "Hot This Year" is an example of the recording that gave its origin to Smart’s studio on Long Island. Today, HC & F Studio is the leading reggae-recording studio in the states (Barrow 1997). More and more reggae-recording studios began to pop up including Jah Life, also making its home in the Big Apple, owned and operated by Hyman Wright and Percy Chin.

Ideology of Pakistan

Definition of Ideology: Science of ideas, visionary speculations, and manner of thinking, characteristic of a class or individual, ideas on the basis of some economic, social or political theory or system is called Ideology. It contains those ideals, which a nation strives to accomplish in order to bring stability to its nationhood. Defining ideology, George Lewis say, â€Å"Ideology is a plan or program which is based upon philosophy† Ideology of Pakistan: Pakistan is an ideological state and the ideology of Pakistan is an Islamic ideology. Its basic principle being The only sovereign is Allah: Islam acted as a nation building force before the establishment of Pakistan. Ideology of Pakistan basically means that Pakistan should be a state where the Muslims should have an opportunity to live according to the faith and creed based on the Islamic principles. They should have all the resources at their disposal to enhance Islamic culture and civilization. Quaid-e-Azam said Pakistan was created the day the first Indian national entered the field of Islam. From the above statement, it is clear that Ideology of Pakistan is an Islamic one. Two Nation Concepts: The fundamental concept of Ideology is that Muslims should get a separate identity. They should have a separate state where they could live according to Islamic rules and principles, profess their religion freely and safeguard Islamic tradition. On one occasion Quaid-e-Azam said, The Muslims demand Pakistan where they can rule in accordance with their own system of life, their cultural development, their traditions and Islamic laws. Thus, this fundamental concept of Ideology led to the concept of two nations in the Sub Continent and resulted in the formation of Pakistan. Elements of Ideology of Pakistan: 1. Hindus and Muslims belong to two different religious philosophers, social customs, and literatures. They belong to two different civilizations which are based mainly on conflicting ideas and conceptions. Therefore, Muslim nation demanded a separate homeland where they could have the freedom to practice their religion and live their lives as free individuals of an independent country. There are five principles/elements of the ideological foundation of Pakistan. 1. Islam 2. Two Nation Theory 3. Territorial Land 4. Democratic System 5. Urdu Language 1. Islam, a Nation-Building Force: Pakistan came into being on the basis of Islam. It was only Islam, which galvanized Muslims and lined them up behind Muslim League. Other factors, political and economic ones, also played some part in uniting Muslims to struggle for Pakistan but Islam was the preponderant factor as it serves as a cementing force for Muslim society and is the primary link between Muslims the world over. Everything else follows Islam. The entire struggle of the Muslims of the subcontinent was to have a state where they could freely maintain their Islamic entity. No other factor was so clear and intelligible for Muslim masses. Muslims gradually developed a national consciousness in the Indo-Pakistan subcontinent; they collectively struggled for the right of self-determination and the establishment of an independent homeland to be carved out from those territories where they constituted majorities where Islam could be accepted as the ideal pattern for the individual’s life. They eventually secured what they wanted. Hence, the historical fact which could not be denied is that the formation of the Muslim nation preceded the demand for a homeland. Pakistan itself did not give birth to any nation; on the contrary, the Muslim nation struggled for and brought Pakistan into being. Quaid-e-Azam said, We do not demand Pakistan simply to have a piece of land but we want a laboratory where we could experiment on Islamic principles. Islamic ideology is not merely a matter of belief, dogma and ritual. It is a religion in the wider sense of the word. It is a way of life, a whole complex of social and moral norms entwined with theological metaphysics. The fundamental teachings of Islam are universally accepted. Belief in God, finality of prophet-hood, human rights and social justice, management of affairs through consensus, moral values of charitableness, tolerance and universal brotherhood; these are sonic of the cardinal principles enshrined by the Quran and Sunnah. The only force which keeps Muslim nation united is Islam which is the ideological foundation of Pakistan. 2. Two-Nation Theory: The Two Nation Theory was the basis of struggle for creation of Pakistan. It implies that Muslims of Subcontinent were a nation quite distinct and separate from the Hindus. They in spite of living together for centuries could not forget their individual cultures and civilization. Sir Syed Ahmed Khan was the first to give the wake up call and decided to prepare Muslims to fight the advertisity with similar weapons – modern education and knowledge, employed for domination. With him, his Aligarh Movement, his books and magazine Tahzibul Akhlaq, he started an awareness movement. He prepared the ground for uniting and galvanizing Muslim community of the subcontinent. His colleagues including Nawab Mohsinul Mulk and others created conditions which led to the establishment of All-India Muslim League in Dhaka in 1906, a landmark in the history of Pakistan Movement. On March 22, 1940 in his presidential address to the All-India Muslim League Lahore session, the founder of Pakistan Muhammad Ali Jinnah made it plain that, The Hindus and the Muslims belong to two different religious philosophies, social customs and literature. They neither intermarry, nor interline together, and indeed they belong to two different civilizations which are based mainly on conflicting ideas and conceptions. This was not a matter of mere hair-splitting but an everyday fact of life, which one cannot fail to feel in almost every sphere of human activity. This then is the crux and substance of the Two Nation Theory, which formed the basis of British India's partition in two independent Hindu and Muslim States. The Hindu majority areas of India formed India and the Muslims majority regions came together under the unique name of Pakistan. On the same premises Quaid-e-Azam dismissed the wishes of the Hindu and the British colonialists for a joint Hindu Muslim nationhood as a pipe dream. With single-minded devotion be fought against this menace and succeeded in getting the idea of a separate Muslim identity recognized. In the 28th Annual Session of the Muslim League in 1941 in Madras, Quaid-e-Azam formally declared this objective as the ideology of the Muslim League. It is this very ideology which is the second important ingredient of ideology of Pakistan. . Territorial Land: Amongst constitutes of ideology of Pakistan, land is the third important element. A piece of land was necessary for the existence, stabilization and promotion of Islamic ideology as soul requires body. Quaid-e-Azam said in his address to Punjab Muslim Students Federation in March 1941, Nothing would be achieved simply by raising slogans for nation. We are one nation and the nation cannot survive in the air, it requires an independent land to settle where it can rule and our demand is the same. However, All-India Muslim League demanded a separate homeland constituting the areas in which the Muslims are numerically in a majority such as in the North-Western and Eastern zones of India on March 23, 1940. With Jinnah's untiring efforts, indomitable will, and dauntless courage, he united the Indian Muslims under the banner of the Muslim League and carved out a homeland for them within 7 years, despite stiff opposition from the Hindu Congress and the British Government. 4. Democratic System: In an Islamic state, all the affairs are decided on the basis of Shariat (Democracy). In other words, the entire social, economic, political and the cultural affairs are operated on the basis of mutual consensus and Islamic democracy. The same system has also been referred in Surah Al-Imram, Muhammad (P. B. U. H) used to operate all the state affairs after discussing with his Sahabas (companions), when this questions rose that what would be the system of government in Pakistan, it should, no doubt, be Islamic. Islamic system of government is Islamic democracy or system of Shariat. Creation of Pakistan is the glorious example of ijma-e-ummat (national consensus). At the time of establishment of Pakistan, referendum was held in all the Muslim majority provinces to take their consent to the included in Pakistan. Sharai system of state, therefore, is the fifth ingredient of Pakistan. 5. Urdu Language: Language is not a fundamental characteristic of a nation, but still remains one of the features by which a nation may be distinguished or one of the grounds on which nationalism may be founded. In the sub-continent, Urdu was considered to be the language of Muslims and Hindi to the Hindus. During the last days of the Muslim rule, Urdu emerged as the most common language of the northwestern provinces of India. It was declared the official language, and all official records were written in this language. In 1867, some prominent Hindus started a movement in Banaras in which they demanded the replacement of Urdu with Hindi, and the Persian script with the Deva Nagri script, as the court language in the northwestern provinces. The reason for opposing Urdu was that the language was written in Persian script, which was similar to the Arabic Script, and Arabic was the language of the Quran, the Holy Book of the Muslims. The movement grew quickly and within a few months spread throughout the Hindu population of the northwestern provinces of India. This situation provoked the Muslims to come out in order to protect the importance of the Urdu language. The opposition by the Hindus towards the Urdu language made it clear to the Muslims that Hindus were not ready to tolerate the culture and traditions of the Muslims. So Muslims also began to think about establishing a political party of their own for their survival and centralizing their efforts to have their rights. Consequently, All India Muslim League was established in December 30, 1906. The Urdu-Hindi controversy completely altered Sir Syed's point of view. He had been a great advocate of Hindu-Muslim unity but after this event he put forward the Two-Nation Theory, predicting that the differences between the two groups would increase with the passage of time and the two communities would not join together in anything wholeheartedly. Maulvi Abdul Haque aptly said, Urdu is the first brick in the foundation of Pakistan. Importance of Ideology in National Life: Ideology is a motivating force for a nation, which is striving hard to bring stability and homogeneity to its nation hood. It provides the binding force to the scattered groups in a society and brings them close to each other on a common platform. Ideologies impel their adherence to follow a joint linked action for the accomplishment of their goal. Ideologies give shape to the revolutions and create new cultures and civilizations. They stress on their adherents to insist on the realization of their ideal through total transformation of society. Conclusion: The fundamental concept of the ideology of Pakistan is that Muslims are separate nation having their own culture, literature, religion and way of life. They cannot be merged in any other nation. They should be able to develop their culture and religious traditions in an Islamic State and they should be able to create a true Islamic society for themselves. Thus the ideology of Pakistan which developed through the period of Mohammad Bin Qasim and others and followed by political leaders like Quaid-e-Azam was materialized in 1947.

Metaphorically Speaking †Sonnet 73 Essays - 857 Words

Metaphorically Speaking – Sonnet 73 Love is a blanket of bright and colorful flowers that covers a beautifully rolling meadow on a breezy summer day. Similar metaphorical images appear in many famous poems including Shakespeares Sonnet 73. The metaphor is the most basic device poets use to convey meanings beyond literal speech (Guth 473). Shakespeares use of metaphors in this sonnet conveys his theme of the inescapable aging process. Shakespeare establishes and extends a metaphor that illuminates the poems central meaning and compares the inevitability of old age to three different aspects of nature (Prather). Similarly all the metaphorical quatrains begin with either the phrase thou mayest in me behold or In me†¦show more content†¦The bare branches and the abandoned church symbolize aging in that the bareness of the branches and loneliness of the church resemble the bareness and loneliness of old age. Shakespeare uses the falling leaves and the absence of singing birds in the branches in comparison with the absence of youthfulness within the human body when approaching old age. Much like the seasonal change to autumn, night descends upon the earth in the same manner. In the next metaphor Shakespeare compares the ending of life to the setting of the sun. The second quatrain reads In me thou seest the twilight of such day / As after sunset fadeth in the west / Which by and by [gradually] black night doth take away, / Deaths second self, that seals up all in rest (Shakespeare 5-8). Shakespeare describes the sun as fading in the west much like his life is fading into his old age and someday into death. The setting of the sun resembles the end of the day and Shakespeare feels he is at the point where end is nearing. Shakespeare describes the black night as gradually taking the day away much like death and old age takes life away (7). Shakespeare uses this metaphor to enhance the idea of growing old and nearing death. He speaks of Deaths second self that seals up all in rest where rest and sleep represent the end of life and when the sun has set, death is upon hi m (8). Like autumn and a sunset, Shakespeare relates aShow MoreRelatedMetz Film Language a Semiotics of the Cinema PDF100902 Words   |  316 Pagesconcept the author borrows from the Danish linguist Louis Hjelmslev (Prolegomena to a Theory of Language, translated by Francis J. Whitfield. Madison: University of Wisconsin Press, 1961, pp. 73-75), is a relation between a correlation in one plane . . . and a correlation in the other plane of language (73). More specifically it is mutation between the members (i.e., components) of a paradigm (p. 135), where mutation is the function existing between first-degree derivates (components) of one