Creation of American Tradition Essay Example for Free

Creation of American Tradition Essay Folklore was first utilized by William Thoms, an English antiquarian in 1846, which is defined as a body of expressive culture such as music, tales, dance, oral history, legends, customs, traditions, rituals, popular beliefs, jokes and many more within a specific population comprising the traditions of the culture, group or sub-culture (Georges, 1995). Traditions are standards or principle revered and followed by people from generation to generation which come from a Latin word traditio meaning to’ hand over’ or to ‘hand down’, and is utilized in many ways in the English Language such as customs or beliefs educated by one generation to the other which is often orally, a complex movement in religion composed of church bodies or religious denominations which have common customs, history, culture like in Islam’s Sufi tradition, and lastly, or a set of practices or customs like Christmas traditions ad the likes. Tradition is also defined as a custom, or a practice that is remembered and transferred down from one generation to the other generation and is initially without the necessity for a writing system. Traditions are mostly primeval, deeply essential, and unchangeable, but it may sometimes less normal than is expected, and some traditions were forcibly made for one or another which is often to enhance a certain institution’s importance, and it is also said to be or may also be changed to go with the necessity for the day, and can become accepted as an ancient tradition’s part. Some traditions disappear while some are altered or changed to suit to what is acceptable. Tradition could be conceptualized as repetition across space as well as time (Bronner, 2002). Appropriate to the emergence of a genuine, renewable folklore, the feature of space allowed for an oral tradition that had moved across the landscape, even in one generation, rather than having persisted through many (Bronner, 2002). Rituals are a set of actions which is often thought to have a symbolic value and the routine of which is commonly prescribed by traditions or by a religion of a community by political or religious laws. Rituals may be done on specific occasions, or on regular intervals, or at the judgment of communities or individuals which may be performed by a group, a single individual, or by the whole community in places specially allocated for it such as in private or in public, or before specific persons. Rituals purpose varies and they include satisfaction of emotional or spiritual need of the practitioner, compliance with religious ideals or obligations, strengthening of social bonds, stating one’s affiliation, demonstration of submission or respect, having approval or acceptance for some event, or for the pleasure on the ritual. Rituals are of many kinds and are always a feature of all human societies, including activities that are performed for solid purposes, or even saying hi or hello or hand-shaking. Systems of myth, rituals, feast, sacred customs, games, songs, tales, exist in such profusion that volumes would be required to contain the lore of each separate tribe (Bronner, 2002). As the verbal form used for naming these rituals suggest, which could be translated as the action of the heart, these rituals aim to acquire enhancement in the perception capacities attributed to this organ in order to confront life’s challenges. The most widely distributed rituals mark basic and irreversible turning points in life common to men everywhere. Without distinction of race or creed people everywhere are born, grow maturity, and eventually die. So universally we find birth and naming rituals, rituals marking the attainment of adulthood, weddings and funerals. Here, put at its simplest, we can see the rituals oils the wheels of life as the individual moves through the human life cycle from the cradle to grave (Lewis, 2003). References Bronner, S. J. (2002). FolkNation: Folklore In the Creation of American Tradition. New York: Rowman Littlefield. Georges, R. A. , Jones, M. O. (1995). Folkloristics: An Introduction. New York: Indiana University Press. Lewis, I. M. (2003). Social Cultural Anthropology in Perspective. New York: Transactions Publishers.

The Possessive - Empty Nest :: Possessive Essays

The Possessive - Empty Nest  Ã‚   A nest lies empty on top a forked branch of an old oak tree. Last spring children play, young lovers whisper into each others ear, and the elderly relax under that tree. When they do, they can hear the quiet chirps of little hungry baby blue-jays. The little blue-jays chirp until the mother blue-jay returns with food . Afterwards, one attempts to fly and fall out of the nest. The mother blue-jay then quickly swoops down and catches the little one before he hits the ground. The baby jay can always depend on his mother when he needs her, but she knows that one day he will no longer rely on her. On that day, instead of plummeting to his death, the young blue-jay will spread his wings and fly away. He will fly straight into the setting sun never looking back. Slowly all of the young will fly away and leave the mother alone in the nest. However, mothers do not always handle this situation calmly. In "The Possessive," Sharon Olds conjures intense images of betrayal and utilizes war as a me taphor to express a mother's emotion as her daughter leaves the nest. The poem reflects the separation anxiety the mother undergoes as she witnesses her daughter mature and distance herself.    To set the mood of the poem, Olds relies heavily on imagery to create the effect. The mother feels betrayed as she watches her daughter slip away from her. Small trivial acts like a simple haircut evoke strong images of discomfort. The barber is described as a "knife grinder" (4) sharpening the edges of her daughter's hair as if they are weapons. Olds slips words such as "slice" and "blade", which thrust images of separation into the mind of the reader. She follows these images with sharp edges and cold steel, and then she tops it off with a blazing, red fire The strong intense color red spills over the lines of the poem as blood of soldiers in a heated battle. The vibrant nature of the color red attracts the human eye creating intense emotions. The intense images express the intensity of the mother's emotions. The imagery in this poem aches the pain and discomfort the mother experiences as mother and daughter prepare for a battle.    The images create the war metaphor presence in the poem.

Opposition Against Macbeth Essay

Finally the three witches who built up Macbeth is also opposing him with a new prediction which would lead to his downfall. (3. 5 29-31) In Act three we are introduced to Macbeths deception and paranoia as he begins to suffer horrifying images of his murdered victims appear amongst him. Macbeths greatest opposition as he quickly destroys his status among others is Banqou his closest friend . Banqous suspicion towards Macbeth grows deeper ,yet it’s his persistence towards his prophesies that forces him into silencing the topic of his beliefs and knowledge for his own ambitions. Banqou awaited for his prophesies to suffice his wants yet as the time grew Macbeth grew in power with dark intentions. AS time quickly slipped through Banqous hand Macbeth noticed the threat the Banqou held against him. (Act3-2)(40-61)Macbeth began to experience paranoia and Banqous suspicion fueled that paranoia. With the witches misleading statements towards Banqous life and rise to glory, Macbeth was convinced there was a defective statement that may lead to his death through Banqous request. With fear and hatred circling his mind, Macbeth convinced two attendants to murder Banqou. (Act3-3)(12-33)As the two murders go off and commit their crime, Macbeth hints to his wife of great plans and that’s a sign of glory and confidence filling his soul. Macbeth had experienced a lack of sleep and a lack of apatite as he sat at his thrown while Banqou and others revolved around him with great suspicion leaving an emotional and mental scar. Act3-4)(49-101)After Banqous death, Macbeth grew great confidence yet it was the idea of murdering his friend haunted him daily and knowing Fleance escaped grew more fear within his soul. (Act3-5) The second opposition which played a large role from the beginning was the witches and Hecate. Macbeth finally reached his goal and accomplished his prophesy yet it was his greed that made him want more power and knowledge of future occurrences ,Knowing this Hecate Decided to convince Macbeth of more glory awaits him and raise his confidence to a higher level which will finally destroy him and lead him to his great down fall. Hecate knew Macbeth’s rain among Scotland and those close to him had to reach its limit and allowing him to continue would lead them to their death. In order to avoid the conflict and remove Macbeth from his power swiftly, Hecate and the other witches decided to allow Macbeth collapse on himself through gentle statements they created. Macbeth’s insecurity and fear leads him to gain enemies and demons which over take his mind. Act3-6)The final great opposition that slowly forms against Macbeth was Lennox and the other lords. Lennox and the other lords begin to discuss Macbeth’s actions among his territorial rule. The lords begin to discuss all the crimes they are sure Macbeth had committed. Macbeth begins to create a defence for himself as he find out his enemies alliance grows rapidly. Macbeth leads himself into the lowes t of situations as he slowly begins to murder others . His suspicion and terror haunts his every move and his enemies grow with his every day at his position.

Overview of the Popol Vuh the Maya Bible

The Popol Vuh is a sacred Maya text which narrates the Maya creation myths and describes the early Maya dynasties. Most of the Maya books were destroyed by zealous priests during the colonial era: the Popol Vuh survived by chance and the original is currently housed at the Newberry Library in Chicago. The Popol Vuh is considered sacred by modern Maya and is a priceless resource for understanding Maya religion, culture, and history. Maya Books The Maya had a writing system before the arrival of the Spanish. Maya books or codices, consisted of a series of images which those trained to read them would weave into a story or narrative. The Maya also recorded dates and important events in their stone carvings and sculptures. At the time of the conquest, there were thousands of Maya codices in existence, but priests, fearing the influence of the Devil, burned most of them and today only a handful remain. The Maya, like other Mesoamerican cultures, adapted to the Spanish and soon mastered the written word. When Was the Popol Vuh Written? In the Quichà © region of present-day Guatemala, around 1550, an unnamed Maya scribe wrote down his cultures creation myths. He wrote in the Quichà © language using the modern Spanish alphabet. The book was treasured by the people of the town of Chichicastenango and it was hidden from the Spanish. In 1701 a Spanish priest named Francisco Ximà ©nez gained the trust of the community. They allowed him to see the book and he dutifully copied it into a history he was writing around 1715. He copied the Quichà © text and translated it into Spanish as he did so. The original has been lost (or possibly is being hidden by the Quichà © to this day) but Father Ximenez transcript has survived: it is in safe keeping in the Newberry Library in Chicago. The Creation of the Cosmos The first part of the Popol Vuh deals with the Quichà © Maya creation. Tepeu, God of the Skies and Gucamatz, God of the Seas, met to discuss how Earth would come into being: as they spoke, they agreed and created mountains, rivers, valleys and the rest of the Earth. They created animals, who could not praise the Gods as they could not speak their names. They then tried to create man. They made men of clay: this did not work as the clay was infirm. Men made of wood also failed: the wooden men became monkeys. At that point the narrative shifts to the hero twins, Hunahpà º and Xbalanquà ©, who defeat Vucub Caquix (Seven Macaw), and his sons. The Hero Twins The second part of the Popol Vuh begins with Hun-Hunahpà º, father of the hero twins, and his brother, Vucub Hunahpà º. They anger the lords of Xibalba, the Maya underworld, with their loud playing of the ceremonial ball game. They are tricked into coming into Xibalba and killed. Hun Hunahpà ºÃ¢â‚¬â„¢s head, placed on a tree by his killers, spits into the hand of the maiden Xquic, who becomes pregnant with the hero twins, who are then born on Earth. Hunahpà º and Xbalanquà © grow into smart, crafty young men and one day find ball gear in their father’s home. They play, again angering the Gods below. Like their father and uncle, they go to Xibalba but manage to survive due to a series of clever tricks. They slay two lords of Xibalba before ascending into the sky as the sun and the moon. The Creation of Man The third part of the Popol Vuh resumes the narrative of the early Gods creating the Cosmos and man. Having failed to make man from clay and wood, they tried making man from corn. This time it worked and four men were created: Balam-Quitzà © (Jaguar Quitze), Balam-Acab (Jaguar Night), Mahucutah (Naught) and Iqui-Balam (wind Jaguar). A wife was also created for each of these first four men. They multiplied and founded the ruling houses of the Maya Quichà ©. The four first men also have some adventures of their own, including getting fire from the God Tohil. The Quichà © Dynasties The final part of the Popol Vuh concludes the adventures of Jaguar Quitze, Jaguar Night, Naught and Wind Jaguar. When they die, three of their sons continue to establish the roots of Maya life. They journey to a land where a king gives them knowledge of the Popol Vuh as well as titles. The final part of the Popol Vuh describes the establishment of early dynasties by mythic figures such as Plumed Serpent, a shaman with godly powers: he could take on animal form as well as travel into the sky and down into the underworld. Other figures enlarged the Quichà © domain by means of war. The Popol Vuh ends with a list of past members of great Quichà © houses. Importance of the Popol Vuh The Popol Vuh is a priceless document in many ways. The Quichà © Maya—a thriving culture located in north-central Guatemala—consider the Popol Vuh to be a holy book, a sort of Maya bible. To historians and ethnographers, the Popol Vuh offers unique insight into ancient Maya culture, shedding light on many aspects of Maya culture, including Maya astronomy, the ball game, concept of sacrifice, religion and much more. The Popol Vuh has also been used to help decipher Maya stone carvings at several important archaeological sites. Sources Goetz, Delia (Editor). Popol Vuh: The Sacred Book of the Ancient Quiche Maya. Adrian Recinos (Translator), Hardcover, Fifth Printing edition, University of Oklahoma Press, 1961. McKillop, Heather. The Ancient Maya: New Perspectives. Reprint edition, W. W. Norton Company, July 17, 2006.