why is the novel Night by Elie Wiesel relevant today?
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It deals with genocide (The Holocaust) which is still taking place in the world currently in the country of Sudan see www.savedarfur.org for more info.
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It means the story of the novel is set in on basic element. Everything that’s happening leans into one specific part of the story
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A Doll's House has long been seen as a landmark in our century's most important social struggle, the fight against the dehumanizing oppression of women, particularly in the middle-class family.  \n\nNora's final exit away from all her traditional social obligations is the most famous dramatic statement in fictional depictions of this struggle, and it helped to turn Ibsen (with or without his consent) into an applauded or vilified champion of women's rights and this play into a vital statement which feminists have repeatedly invoked to further their cause.
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Go to Yahoo or Google and do a search for the title.  You'll get a lot of hits.  This one is really good, from an online review at amazon.com:\n\n "Black Dogof Fate" Is a Fuzzy Grey Beast at Best , May 24, 2005\nReviewer:Bedros Afeyan "Bedros Afeyan" (Pleasanton, CA) - See all my reviews\n(REAL NAME)   \nPeter Balakian's book, "Black Dog of Fate," tries to be too many things\nand sadly fails at many of them. In essence, it is an attempt to tell a\nsort of Armenian-American story which I find not overly interesting or\ncompelling. I wish the author had done a bit more in-depth work to learn\nabout his people and their rich heritage before embarking to represent it\nor explain it or share it with non-Armenians, for he has much more to absorb\nand understand himself first. I find the Armenianness in this book to be\ntentative, unengaged and unconvincing. Pity, since the author seems to\nhave a lot of passion in his pursuit of other aspects of his life such as\nfootball, the Yankees, modern poetry, and exposing Turkish attempts to\nbuy (among others) Princeton professors to act as mouthpieces giving\nlegitimacy to their vile historical revisionism, practiced by the\n"modern" Turkish state and its organs.\n\nIt seems to be all the rage these days to elevate personal histories and\nfamily testimonials into the realm of fiction and novels. The "I" and "we"\nand "us" occupy center stage and the reader is invited to enjoy the\nintimacy that must surely be in place via this artifice. But is it realy?\nSince in order to make this legitimate, the writer must distance himself,\nat least initially, from all this old world exotica, and like the reader,\nquestion their validity or relevance in present day North American\nsociety. What are all these old world, old fashioned ghosts and traditions?,\nis the first cry of writer and reader alike, only, ofcourse, to be followed\nby a sharp bank turn where the writer steers the satisfied and in-place\nreader towards the opposite viewpoint wherein *this* culture and *this*\nlifestyle become suspect in light of some tentative spotting of cultural\nwealth that has been traded in or abandoned in order to swim swiftly towards\nmaterialistic, memory-free, self-redefining, "comfort" seeking and buying\nmores.\n\nIn the Balakian tale, one encounters suburbia instead of substance,\nworldly goods acquisition instead of deep roots that steady the soul,\nimmediate family and relatives running away from their true identities either\ntowards surrealism, the abstract and unemotional, or else towards medicine,\nrespectability and detachment. Young Balakian observes but never\nunderstands "the grandmother" for she is shielded culturally from being\nable to reach him by her very offsprings who can not and will not instill\nthe Armenian identity he will eventually seek but never quite find. Their\ncrime is self-denial and a march to the tune of America's mixmaster\npiper. "Be unlike your past and your future will be brighter," seems to be\nwhat America promises, at the very least. The intermediate generation listens\nand adopts this credo and Peter is left to find out but never quite\nunderstand just what cost his ancestors have paid to remain Armenian and\nto preserve our culture before the final denials on New Jersey pateos while\nenjoying, as if to serve sweet irony, full course Armenian meals and the\nmixing aromas of delicacies from the old country every Sunday.\n\nPeter is lost alright, but as the book sadly shows, he remains lost.\nParaphrasing or quoting Ambassador Morgenthau does not an Armenian genocide\nexpert make. Personal family testimonials of the Turkish atrocities does\nnot a genocide history make (For that, read Vahakn Dadrian's "The History\nof the Armenian Genocide" Berghahn Books, 1995). Episodic accounts can be\ndismissed by the Turks as hear-say and as mere isolated incid
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Winter Dreams is very similar to F Scott Fitzgerald life. The story is about a boy from small town in Minnesota, where the author himself grew up. Plus about been accepted in society that i mean rich society.
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I don't know if it changed it, but David Halberstam's "October 1964" might have been a reflection of American culture at that time of the book's setting. A friend of mine from a few years ago read it and enjoyed it, but I don't remember exactly what appealed to him.
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It's a story about the transformative power of love. "The Velveteen Rabbit" by Margery Williams and William Nicholson is another classic in this vein.
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also in True lies and Schindler's List and Scent of a Woman :Por Una Cabeza  by Carlos gardel
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Our dependence upon technology and the fear it fosters as technology becomes a more prevalent entity in our everyday life is the critique of contemporary culture--for example, the strange chemicals in the school that kill a worker cleaning up the asbestos or the conversation between Jack and Babette in the bedroom that is constantly interrupted by a blaring television set. I hope this helps you get another perspective on the novel. Good luck.
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It seems difficult to find specific information on this novel.  A few thoughts .....\n\nThe struggle to assimilate can lead to frustration.  The need to belong and bridge the gap between two cultures can cause family turmoil and tragedy and disaster.  The pervasive sense of belonging nowhere leads to disappointment and haunted lives.  Wanting to feel at home, to be home, to have a home, can be overwhelming.\n\nThese links may help.
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It's controversial by it's very nature.  However, the book is a piece of fiction, the second in a 3 book fiction series.  It's based upon some real theories perhaps, and it does make people think, but nonetheless it is still fiction.\n\nFor more details, check wikipedia; there's a bit of info about the book.
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It is one of a long list of fables that explain Sleep paralysis. Susan Blackmore has researched the commonality of night-terrors in diverse cultures.
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The book was really informative on a variety of topics although the ending of every chapter had a hook to keep you reading. Even though you felt manipulated into reading on, it was willingly so, since the book was so exciting to read. It was about a mystery, solving a murder, and heavily referenced Catholic Church history, Christianity's history, and religious sects that have sprang up relating to both. In addition, the book also appeals because it contains riddles and puzzles...clues left by the dead man to help his daughter find an important religious artifact.\n\nI highly recommend it.
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No. I think it's an interesting book, like the Qur'an or the Vedic texts, but to me it's just ancient literature with some limited ethical application today.\n\nI consider Emmanuel Kant's "Critique of Pure Reason" a much more relevant book nowadays in answering the question "how can I be a good person?"
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The story opens with a description of North Richmond Street, a"blind," "cold ... .. silent" street where the houses "gazed at one an-other with brown imperturbable faces." It is a street of fixed, decaying conformity and false piety. The boy's house contains the samesense of a dead present and a lost past. The former tenant, a priest,died in the back room of the house, and his legacy-several old yel-lowed books, which the boy enjoys leafing through because they areold, and a bicycle pump rusting in the back yard-become symbolsof the intellectual and religious vitality of the past. The boy, in themidst of such decay and spiritual paralysis, experiences the confusedidealism and dreams of first love and his awakening becomes incom-patible with and in ironic contrast to the staid world about him.\n\nEvery morning before school the boy lies on the floor in thefront parlor peeking out through a crack in the blind of the door,watching and waiting for the girl next door to emerge from her houseand walk to school. He is shy and still boyish. He follows her, walkssilently past, not daring to speak, overcome with a confused sense ofsensual desire and religious adoration. In his mind she is both a saintto be worshipped and a woman to be desired. His eyes are "often fullof tears," and one evening he goes to the back room where the priesthad died. Clasping the palms of his hands together, he murmurs, "0love! 0 love!" in a prayer not to God, but to the concept of love andperhaps even to the girl, his love. Walking with his aunt to shop onSaturday evenings he imagines that the girl's image accompanies him,and that he protects her in "places the most hostile to romance." Inthe mixed symbolism of the Christian and the Romantic or Orientalmyths Joyce reveals the epiphany in the story: "These noises con-verged in a single sensation of life for me: I imagined that I bore mychalice safely through a throng of foes." He is unable to talk to thegirl. Drifting away from his schoolmates' boyish games, the boy hasfantasies in his isolation, in the ecstasy and pain of first love.\n\nFinally the girl speaks to the boy. She asks him if he is going toAraby. He replies that if he does he will bring her a gift, and fromthat moment, his thoughts upon the mixed imagery of the saintly lightupon her hair and the potential sensuality of "the white border of apetticoat," the boy cannot sleep or study. The word Araby "cast anEastern enchantment" over him, and then on the night he is to go tothe bazaar his uncle neglects to return home. Neither the aunt noruncle understands the boy's need and anguish, and thus his isolationis deepened. We begin to see that the story is not so much a story oflove as it is a rendition of the world in which the boy lives.\n\nThe second part of the story depicts the boy's inevitable disap-pointment and realization. In such an atmosphere of "blindness"-the aunt and uncle unaware of the boy's anguish, the girl not con-scious of the boy's love, and the boy himself blind to the true natureof his love-the words "hostile to romance" take on ironic overtones.These overtones deepen when the boy arrives too late at the bazaar.It is closing and the hall is "in darkness." He recognizes "a silencelike that which prevades a church after a service" but the bazaar isdirty and disappointing. Two men are "counting money on a salver"and he listens "to the fall of the coins." A young lady, bored withhim and interested in two men who are flirting with her, cheapensand destroys the boy's sense of an "Eastern enchantment." His love,like his quest for a gift to draw the girl to him in an unfriendly world,ends with his realizing that his love existed only in his mind. Thus\n\nthe theme of the story-the discrepancy between the real and theideal-is made final in the bazaar, a
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Perhaps you could channel the desperation you are feeling right now into your paper. Your desperation mirrors the characters to an extent... your desire to achieve security against mounting odds. You are also finding yourself having to "count on the kindness of strangers"... just like Blanche DuBois.\n\nI would recommend watching both the movies, and looking for parallels. In A Streetcar Named Desire, Blanche DuBois is desperate because her house has been mortgaged and lost and she is faced with the prospect of living far below her station. In Night Of The Iguana, the character played by Richard Burton is desperate because he too has lost his station in life... namely, he's a defrocked priest. Both characters have lost that defining center of their identities... hence their desperation.
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I've read Night, Dawn, and The Accident several times each. The quote didn't sound familiar, so I WikiQuoted it...\n\n"A destruction only man can provoke, only man can prevent. Mankind must remember that peace is not God's gift to his creatures, it is our gift to each other." \nIt's from a Nobel Lecture, 11 Decemeber, 1986.