The following autumn I ventured upon a college career against my mother’s will.    I had written for her approval, but in her reply I found no encouragement.

This passage exemplifies the theme of Zitkala Sa’s despondent longing for her mother’s encouragement and support. Zitkala Sa expresses this theme more as she moves farther away from her mother and continually discriminated against for being different.

before that vast ocean of eyes

Zitkala Sa’s use of metaphors and symbolism evokes the readers emotions. Zitkala Sa is overwhelmed with a wave of emotion and is overtaken by such a large crowd that she describes as a “vast ocean of eyes”. Even though overwhelmed Zitkala does not seem to be afraid.

some college rowdies threw out a large white flag, with a drawing of a most forlorn Indian girl on it

Zitkala Sa uses symbolism to express the prejudice that she faces. The use of a forlorn girl to depict Native Americans is discriminatory and accurate of how Native Americans were portrayed during the time period. Even though Zitkala feels lonely and in a sense abandoned, she is more than likely to succeed as she has already surpassed all odds by attending college. In addition, the white flag symbolizes weakness, fear, and is a sign of surrender. The discrimination displayed through the use of a forlorn Indian girl on a white flag lacks strength and proves that the prejudice displayed against Zitkala has a weak backing that is fueled by fear.

There were two prizes given, that night, and one of them was mine!

This shift of tone from Zitkala feeling discriminated to feeling triumph elicits a powerful feeling of hope for the reader. This feeling of hope is sparked by victory and is rare in a country full of hatred. In the article, “Help Indians help Themselves”, author Jane Hafen claims, that “Zitkala was moved from her tribal community into the assimilative boarding school system and … became a powerful indigenous voice and seemed aware of the need for complex rhetoric to reach her audience, (Hafen 199). Zitkala’s rhetoric further compels the reader to feel compassion for Native Americans that were displaced from their homes.

Hafen, Jane. “Help Indians Help Themselves.” American Indian Quarterly 37.3 (2013): 198-218. MasterFILE Premier. Web. 25 Apr. 2016.

The little taste of victory did not satisfy a hunger in my heart. In my mind I saw my mother far away on the Western plains, and she was holding a charge against me.

This passage from Zitkala Sa epitomizes the pain and anger that Native Americans feel towards the Government for taking their land and displacing their families. This passage relates to a passage earlier in the text under the section ‘My Mother’. Author Ann Tweedy in the article, “How Allotment-Era Literature Can Inform Current Controversies about Tribal Jurisdiction and Reservation Diminishment,” discusses the outrage that Zitkala Sa’s mother feels. “The protagonist describes a walk with her mother to get water when she was a child. During the short trip, her mother suddenly begins to express anger and pain and then points to the hill where the protagonist’s uncle and only sister lie buried. The mother then exclaims, ‘There is what the paleface has done! The paleface has stolen our lands and driven us hither. Having defrauded us of our land, the paleface forced us away,” (Zitkala Sa 69). Zitkala Sa thinks that her mother is holding a charge against her because she chose to leave. Zitkala has left her mother just as everyone else in her mother’s life has left by passing away or been displaced forcibly. Zitkala realizes this and understands the burden that Native Americans have to stay and maintain Indian tradition before it is lost forever.

Tweedy, Ann E. “How Allotment-Era Literature Can Inform Current Controversies about Tribal Jurisdiction and Reservation Diminishment.” University of Toronto Press 82.4 (2013): 924-49. Literary Reference Center. Web. 25 Apr. 2016.

Her few words hinted that I had better give up my slow attempt to learn the white man’s ways, and be content to roam over the prairies and find my living upon wild roots. I silenced her by deliberate disobedience.

This passage from Zitkala Sa is an example of Zitkala’s disobedience. Zitkala is disobeying her mother’s wishes not to despise her mother but rather to prove to her mother that she can make her own choices. Zitkala tries to prove this to her mother through seizing the opportunity of gaining an education. In the article titled, “”Resisting the Script of Indian Education: Zitkala Sa and the Carlisle Indian School” author Jessica Enoch claims that Zitkala’s tries to create opportunities for Native Americans through resisting oppression. “Zitkala Sa uses her essays both to resist Carlisle’s educational plan and to argue for “the inherent right and ability of [Indian] peoples to determine their own communica- tive needs and desires […], to decide for themselves the goals, modes, styles, and languages of public discourse,” or, in Zitkala Sa’s case, of education,” (Enoch 118).

Enoch, Jessica. “Resisting the Script of Indian Education: Zitkala Sa and the Carlisle Indian School.” National Council of Teachers of Council 65.2 (2002): n. pag. JSTOR. Web. 25 Apr. 2016.

My teeth were hard set, as I saw the white flag still floating insolently in the air.

Gary Totten in the article titled, “Zitkala-Sa and the Problem of Regionalism: Nations, Narratives, and Critical Traditions,” talks about the misogynist undertones that the banner holds. Totten claims, Zitkala-Sˇa’s anger stems as much from the banner’s racist message as from its misogynist language. She claims that the banner represents, for her, the “strong prejudice against my people,” (Totten 90). Zitkala uses descriptive language to express her anger and her ability to not fight hatred with hatred. Through clenching her teeth Zitkala makes it clear that she has a lot of self-control.

Totten, Gary. “Zitkala-Sa and the Problem of Regionalism: Nations, Narratives, and Critical Traditions.” American Indian Quarterly 29.1-2 (2005): 84-123. Project MUSE. Web. 25 Apr. 2016.

Here again was a strong prejudice against my people. In the evening, as the great audience filled the house, the student bodies began warring among themselves.

Zitkala is able to persevere through hatred through silencing a discriminatory crowd. Gary Toten in his article, “Zitkala-Sa and the Problem of Regionalism: Nations, Narratives, and Critical Traditions” discusses how Zitkala triumphs over her oppressors. “counterpart to the “slurs against the Indian that stained the lips of our opponents” (193). To effectively rebel against such racist discourse, she must master and then effectively wield the English language of her oppressors; ultimately, she demonstrates linguistic power by winning a prize in the oratorical contest and penning her version of the event in the autobiography,” (Totten 90).

Totten, Gary. “Zitkala-Sa and the Problem of Regionalism: Nations, Narratives, and Critical Traditions.” American Indian Quarterly 29.1-2 (2005): 84-123. Project MUSE. Web. 25 Apr. 2016.

“squaw.”

The historical context of word Squaw is long, however over time it has come to be similar to other derogatory terms such as “nigger”. In the article titled, “De/Scribing Squ[sup*]w: Indigenous Women and Imperial Idioms in the United States,” author Richard King discusses the historical context of the word “Squaw” and how it has come to be a derogatory term. King claims that Squaw is “a very derogatory term for Indian women. It equates them with sexuality and perpetuates the stereotype that Indian women are loose and promiscuous,” (King 4).

King, Richard C. “De/Scribing Squ[sup*]w: Indigenous Women and Imperial Idioms in the United States.” American Indian Culture & Research Journal 27.2 (2003): 1-16. SocINDEX with Full Text. Web. 25 Apr. 2016.

By daylight and lamplight, I spun with reeds and thistles, until my hands were tired from their weaving, the magic design which promised me the white man’s respect.

This passage is tragic because it exemplifies the abuse of power that white men have imposed on Native Americans. The fact that white men took Native American land and then want Native American’s to work in order to gain their respect is appalling. One just need’s to read an article on the Trail of Tears to understand how insulting white men have been towards Native Americans. Author Ethan Davis in the article titled, “An Administrative Trail of Tears: Indian Removal” discusses the horrors of the Trail of Tears. Davis claims, By November 20, 1832, “thirteen wagons were filled with thesick Indians and baggage.”317 Incredibly, neither Gibson nor the Secretary of War had thought to provide a physician, or even medicine,”(Davis 96).

Davis, Ethan. “An Administrative Trail of Tears: Indian Removal.” The American Journal of Legal History: n. pag. JSTOR. Web. 25 Apr. 2016.

During the fall and winter seasons I scarcely had a real friend, though by that time several of my classmates were courteous to me at a safe distance.

Zitkala Sa symbolizes how she feels marginalized at her predominantly white college and back at home in her native village.

 Upon my retreating steps, I was astounded to receive from my fellow students a large bouquet of roses tied with flowing ribbons. With the lovely flowers I fled from the stage. This friendly token was a rebuke to me for the hard feelings I had borne them.

This change in tone represents how Zitkala is starting be accepted by the same people who do not accept Native Americans in large. I found this passage to be ironic but also hopeful. Her fellow students might be realizing that Zitkala is not so different and they might be realizing that their stereotypes about Native Americans could be wrong.

 Leaving the crowd as quickly as possible, I was soon in my room. The rest of the night I sat in an armchair and gazed into the crackling fire. I laughed no more in triumph when thus alone.

Zitkala use of symbolism and emotion makes it easier for the reader to understand how she is torn between two cultures. In addition, her description of being lonely makes it easier to understand the challenges of having to leave one’s culture to earn a better future.

Then, before I lost my faith in the dead roots, I lost the little buckskin bag containing all my good luck.

This symbolizes more then anything her leaving Native American culture in search for an education. This could also be foreshadowing for bad luck to come.

where my classmates sang and shouted my name at the top of their lungs; and the disappointed students howled and brayed in fearfully dissonant tin trumpets

The symbolism of this passage represents the competitive nature of college. Yet, it also symbolizes the different cultures and races that are pitted against each other by a system that thrives off of intolerance, stereotypes, and competition.

I paused a moment behind the curtains for a deep breath

This symbolizes Zitkala’s anxious nature and how she is unsure of her future.

I had a secret interview with one of our best medicine men, and when I left his wigwam I carried securely in my sleeve a tiny bunch of magic roots.

She wants to take with her part of her culture so that she can remember Native American history.

 I had written for her approval, but in her reply I found no encouragement. She called my notice to her neighbors’ children, who had completed their education in three years.

To understand the hardships of living on reservations I would refer anyone to read some of Sherman Alexie’s writings.

 As I hid myself in my little room in the college dormitory, away from the scornful and yet curious eyes of the students, I pined for sympathy. Often I wept in secret, wishing I had gone West, to be nourished by my mother’s love, instead of remaining among a cold race whose hearts were frozen hard with prejudice.

The prejudice that Zitkala faced made her question her decision of going to college and leaving her mother behind. Her transition to college was clearly difficult as she often found herself unsure of where she belonged.

Thanking them for the kind spirit which prompted them to make such a proposition, I walked alone with the night to my own little room.

This passage exemplifies the theme of irony as her fellow students cheer for her and act as they accept her but Zitkala still walks back alone to her room clearly not accepted. Zitkala has not fully assimilated into the predominantly white college culture yet.

I appeared as the college representative in another contest.

Public speaking ended up taking Zitkala very far. Author Kristin Herzog in the article titled, “Gertrude Bonnin (Zitkala-Sa; Sioux) (1876-1938),” discusses Zitkala’s life accomplishments. Herzog claims, “In 1926 she founded the National Council of American Indians and continued to pursue reforms through public speaking and lobbying efforts. She was instrumental in the passage of the Indian Citizenship Bill and secured powerful outside interests in Indian reform,” (Herzog).

 

Torn Between Cultures

            Zitkala Sa uses descriptive language in her Autobiography titled, “The School Days of an Indian Girl,” to describe the prejudice displayed against Native Americans. Through relocation and acts of oppression, Native Americans have been placed at a disadvantage. Zitkala describes the lack of opportunities she had while living on a reservation in South Dakota. She uses emotion to convey her tough decision to leave the reservation in hope of gaining an education. Her transition from living on a reservation to attending college was difficult, as she did not feel accepted due to discrimination, derogatory comments, and outright bigotry. The racism that Zitkala encounters and the difficulties that come with being far away from home lead to Zitkala feeling isolated between two cultures. Zitkala further uses symbolism to evoke her reader’s emotions to feel sympathy for her as she is torn between staying true to her Native American identity and assimilating into an Anglo-American culture.

Zitkala elicits emotion through describing the inequality and lack of rights of Native Americans in an overwhelmingly oppressive society. Zitkala claims, “By daylight and lamplight, I spun with reeds and thistles, until my hands were tired from their weaving, the magic design which promised me the white man’s respect,” (Zitkala 193). As a reader, this passage elicits the feeling of sadness because it exemplifies the deprivation of Native American liberties. Forcing Native American’s to work for respect demonstrates Anglo-American’s abuse of power. To understand how insulting white men have been it is important to examine the historical context of white man’s mistreatment of Native Americans. Author Ethan Davis in the article titled, “An Administrative Trail of Tears: Indian Removal” discusses the horrors of the Trail of Tears. Davis claims, By November 20,1832, “thirteen wagons were filled with the sick Indians and baggage on their to Oklahoma,” (Davis 96). The displacement of Native Americans impedes Zitkala’s ability to earn an education, obtain liberty, and receive equal opportunities.

The use of descriptive language throughout Zitkala’s Autobiography illustrates her difficult transition into college. Early on in the section titled, “Incurring My Mother” Zitkala discusses the challenges that she had when leaving her home behind. Zitkala claims that her dorm experience was challenging:

As I hid myself in my little room in the college dormitory, away from the scornful and yet curious eyes of the students, I pinned for sympathy. Often I wept in secret, wishing I had gone West, to be nourished by my mother’s love, instead of remaining among a cold race whose hearts were frozen hard with prejudice, (Zitkala 193).

It is difficult and sometimes unpleasant to read the racism and inequality that Zitkala endured every day. The prejudice that Zitkala faced made her question her decision of going to college and leaving her mother behind. She found it difficult to grow accustom to college life as she often found herself unsure of where she belonged.

 

 

Zitkala was never truly accepted by her college and at most her presence was merely tolerated. After winning an oratorical contest at her school Zitkala was, “Thanking other students for the kind spirit of offering congratulations, I walked alone with the night to my own little room,” (Zitkala 193). This passage is full of irony as her fellow students cheer for her and act as if they accept her but at the end of the day Zitkala still walks back alone to her room clearly not accepted. Zitkala has not fully assimilated into the predominantly white college culture because everyone she’s her as different. Not being accepted into her college and being far away from her home at the reservation has left Zitkala feeling secluded. Feeling isolated leads to Zitkala yearning to be back on the reservation with her mother.

It becomes clear that Zitkala does not want to leave her mother behind but she leaves anyways to obtain an education that will give her more opportunities in the future. Zitkala’s mother has a hard time adjusting to Zitkala leaving as she had a, “few words that hinted I had better give up my slow attempt to learn the white man’s ways, and be content to roam over the prairies and find my living upon wild roots. I silenced her by deliberate disobedience,” (Zitkala 193). Zitkala disobeys her mother’s wishes to further her own educational career. She desperately tries to prove to her mother that she can maintain her heritage while still obtaining an education. In the article titled, “resisting the Script of Indian Education: Zitkala Sa and the Carlisle Indian School” author Jessica Enoch claims that Zitkala influences future Native American generations to resist oppression by obtaining an education:

“Zitkala uses her essays both to resist Carlisle’s educational plan and to argue for the internet right and ability of [Indian] peoples to determine their own communicative needs and desires […] to decide for themselves the goals, modes, styles, and languages of public discourse,” or, in Zitkala Sa’s case, of education,” (Enoch 118).

Her defiance against an oppressive system is inspiring for Native Americans trying to gain an education.

Zitkala’s attempt to earn an education is often met with insults, defamation, and other forms of abuse. During an oratorical competition, Zitkala becomes the target of racist comments but is able to overcome discriminatory messages and in doing so exposes faults in the hostility displayed against her. Zitkala claims during her contest she was tried to ignore a white flag with a discriminatory symbol on it; “teeth were hard set, as I saw the white flag still floating insolently in the air,” (Zitkala 194). Her use of descriptive language to emphasize the impact that derogatory messages has on her and fellow Native Americans elicits compassion from readers. Through clenching her teeth Zitkala makes it clear that she has lots of self-control and strong will. Zitkala discusses the crowd that she faces as a “vast ocean of eyes”. Zitkala’s use of metaphors and symbolism evokes the reader’s emotion of feeling for the amount of pressure that Zitkala feels. Through her fortitude and public speaking Zitkala is able to commit to her passions while enduring contempt towards her.

Zitkala is able to overcome discriminatory messages and in doing so exposes faults in the hostility displayed against her. One of the discriminatory messages that offended Zitkala was that of a white flag with the word Squaw on it. The history of the word Squaw is long, over time, it has developed a similar meaning as other derogatory terms. In the article titled, “De/Scribing Squ[sup*]w: Indigenous Women and Imperial Idioms in the United States,” author Richard King discusses the historical context of the word “Squaw” and how it has come to be a derogatory term. King claims that Squaw is “a very derogatory term for Indian women. It equates them with sexuality and perpetuates the stereotype that Indian women are loose and promiscuous,” (King 4). This derogatory term is not only misogynistic but it is also an attempt to tear down Native Americans culture. The description of the abuse displayed against Zitkala is saddening to read and even harder to imagine.

Zitkala utilizes her public speaking to triumph comments full of slander, libel, and racism. The slander that is targeted towards Zitkala exemplifies the racist and sexist undertones of Anglo-American society. Author Gary Totten in the article titled, “Zitkala-Sa and the Problem of Regionalism: Nations, Narratives, and Critical Traditions,” talks about misogynist undertones that the banner, with a drawing of a most forlorn Indian girl on it holds. Totten claims, “Zitkala-Sa’s anger stems as much from the banner’s racist message as from its misogynist language. She claims that the banner represents, for her, the “strong prejudice against my people,” (Totten 90). Zitkala uses descriptive language to express her anger and her ability to not fight hatred with hatred. Zitkala uses symbolism to express the prejudice that she faces. The use of a forlorn girl to depict Native Americans is accurate of how Native Americans were portrayed during time period. The white flag symbolizes weakness and is a sign of surrender. The animosity displayed through the use of a forlorn Indian girl on a white flag lacks strength and has a weak backing that is fueled by fear. Zitkala’s triumph over racist remarks and symbols motivates her to advocate for Native American rights.

Zitkala is inspired by her mother’s grudge against her to advocate for Native American rights and the preservation of Native American culture. Zitkala claims, “The little taste of victory did not satisfy a hunger in my heart. In my mind, I saw my mother far away on the Western plains, and she was holding a charge against me” (Zitkala 194). Through her use of emotion, it is clear Zitkala feels bad for leaving her Native American Culture behind and her reminiscence of her mother proves that she cares not only about her family but for her Native American culture. This passage relates to a passage earlier in the text under the section “My Mother”. Author Ann Tweedy in the article, “How Allotment-Era Literature Can Inform Current Controversies about Tribal Jurisdiction and Reservation Diminishment,” discusses the outrage that Zitkala’s mother feels:

The protagonist describes a walk with her mother to get water when she was a child. During the short trip, her mother suddenly begins to express anger and pain and then points to the hill where the protagonist’s uncle and only sister lied buried. The mother then exclaims, ‘There is what the paleface has done! The paleface has stolen our lands and driven us hither. Having defrauded us of our land, the paleface forced us away,” (Tweedy).

Zitkala is inspired to maintain Native American culture while fighting against the injustices of white men. Zitkala further realizes that she has a burden to maintain Native American tradition before it is lost forever.

Zitkala’s advocacy efforts lead her to a career in writing and public speaking for her culture. Even though clearly torn between two cultures, Zitkala chooses to use her education to advocate for Native American rights. Public speaking ended up taking Zitkala very far. Author Kristin Herzog in the article titled, “Gertrude Bonnin (Zitkala-Sa; Sioux) (1876-1938),” discusses Zitkala’s life accomplishments. Herzog claims, “In 1926 she founded the National Council of American Indians and continued to pursue reforms through public speaking and lobbying efforts. She was instrumental in the passage of the Indian Citizenship Bill and secured powerful outside interests in Indian reform,” (Herzog). Zitkala through her education has found her calling through championing for Native Americans. Zitkala was able to become a successful advocate for Native American culture because she was able to relate to both Native American culture and Anglo-American culture.

Zitkala was able to overcome her isolation between two cultures by finding a balance amongst the two. Attending an Anglo-American college gave Zitkala an education that she needed to further advocate for Native American rights. Through assimilating into a different culture, Zitkala was able to help promote the preservation of reservations as well as equal rights for Native Americans. In a way, Zitkala was able to limit the oppressive nature of Anglo-American culture while also benefitting from the Anglo-American education system. Due to her perseverance through the prejudice she faced, Zitkala was able gain an education from a different culture in an effort to help save her own.

 

 

 

 

 

 

Works Cited

Davis, Ethan. “An Administrative Trail of Tears: Indian Removal.” The American Journal of Legal History: n. pag. JSTOR. Web. 25 Apr. 2016.

Enoch, Jessica. “Resisting the Script of Indian Education: Zitkala Sa and the Carlisle Indian School.” National Council of Teachers of Council 65.2 (2002): n. pag. JSTOR. Web. 25 Apr. 2016.

Hafen, Jane. “Help Indians Help Themselves.” American Indian Quarterly 37.3 (2013): 198-218. MasterFILE Premier. Web. 25 Apr. 2016.

Herzog, Kristin. “Gertrude Bonnin (Zitkala-Sa; Sioux) (1876-1938).” The Heath Anthology of American Literature Online Study Center: n. pag. Cengage Learning. Web. 25 Apr. 2016.

King, Richard C. “De/Scribing Squ[sup*]w: Indigenous Women and Imperial Idioms in the United States.” American Indian Culture & Research Journal 27.2 (2003): 1-16. SocINDEX with Full Text. Web. 25 Apr. 2016.

Totten, Gary. “Zitkala-Sa and the Problem of Regionalism: Nations, Narratives, and Critical Traditions.” American Indian Quarterly 29.1-2 (2005): 84-123. Project MUSE. Web. 25 Apr. 2016.

Tweedy, Ann E. “How Allotment-Era Literature Can Inform Current Controversies about Tribal Jurisdiction and Reservation Diminishment.” University of Toronto Press 82.4 (2013): 924-49. Literary Reference Center. Web. 25 Apr. 2016.

 

 

 

In Eboo Patel’s “My Neighbor’s Faith” Patel explores the theme of equality through explaining his story of how he is inspired by justice instead of service. Patel starts off his story by evoking emotion through describing the living situation of those shunned by America. Patel saw, “the other America – homeless Vietnam vets drinking mouthwash for the alcohol, minority students shunted to the back of overfull classrooms, battered women unable to find space at too-small shelters.” Through his descriptive narrative, it is clear that many people in the United States are cast away and not cared for. Service organizations give the shunned just enough so that they can continue to survive. This system of service encourages ignorance and inspires Patel to want to change America’s culture, through his journey he explains that he wants to provide justice instead of service. Patel meets Dorothy Day at a Catholic Worker House, Dorothy is moved by justice and in a sense inspires Patel to work for social justice. Dorothy talks about justice when she says, …”Where were the saints to try and change the social order, not just to minister to the slaves but to do away with slavery”. Dorothy further encourages Patel to change the system instead of contributing to it.

Through using descriptive language through his story Patel is able to evoke emotion in his readers. He describes the struggles of those who are cast out by society and he explains how seeing the other America impassions him. Patel is further inspired by his grandmother and evokes the feeling of hope when he describes his compassionate grandmother. Patel claims, “My grandmother has been sheltering abused women for 40 years by hiding them in her home. Those who are interested in education, she sends to school. For those who want to live with family in other parts of India, she pays for their travels.” Through caring for others and helping others live Patel’s grandmother is practicing social justice. Patel’s description of his grandmother and how she helps inspire change aspires others readers to practice justice instead of just service. Patel further inspires others to create change through helping people live instead of contributing to a cycle of helping people survive.

In the section, “And the Earth Did Not Devour Him” author Tomas Rivera describes his loss of faith that comes from prejudice, hard work, and forced cultural assimilation. This section is interesting because Rivera begins to question why Mexican Americans are discriminated against. This questioning of the abuse of power that migrant workers had to endure arguably led to the Chicano movement. For instance, Rivera even though questioning his faith claims, “Not yet, you can’t swallow me up yet. Someday, yes. But I’ll never know it,” (And the Earth did not Devour Him). Even though Rivera loses some of his faith he learns to take more pride in his cultural identity. His cultural pride and his perseverance provide hope for the future.

Rivera uses emotion and the theme of family to emphasize migrant workers struggles. In the section, The Little Burnt Victims” Rivera uses emotion to capture his reader’s attention. For example, Rivera describes the hardships of migrant workers when he asks, “But I wonder why the gloves didn’t get burned up,”(The Little Burnt Victims). In this segment, Rivera expresses the tough choices that poor families have to make. Often migrant workers have to leave their family and children at home while they attend the fields. In this segment, it exemplifies the tragedy that often occurs to underprivileged migrant families. The tragedy and death to children in this chapter further shows the inequality that migrant workers faced. The emotional appeal that Rivera uses spreads awareness and hopefully provides more inspiration for equality movements.

Brotherly love is one of the main themes in James Baldwin’s “Sonny’s Blues”. I find it interesting that James Baldwin writes about brotherly love considering the harsh realities that come with growing up African American in Harlem. Baldwin in, “Sonny’s Blues,” discuses the importance of endurance and love when he writes about his brothers struggles, “the baby brother I’d never known looked out from the depths of his private life, like an animal waiting to be coaxed into the light”. Baldwin’s observation about his brother’s drug addiction is tragic. The lack of relationship that Baldwin has with his brother and his inability to help Sonny who is systematically oppressed demonstrates Baldwin’s caring nature. Baldwin further emphasizes his caring and enduring nature when he proclaims, “it always must be heard. There isn’t any other tale to tell, it’s the only light we’ve got in all this darkness.” Baldwin expresses the importance of brotherly love and that through writing or music even the poorest of brothers can triumph through any amount of suffering.

Baldwin uses symbolism and sentimentalism through the use of lightness and darkness to convey to the reader the lack of opportunities in Harlem. Darkness is more present through Baldwin’s story mostly because poverty, drugs, and a poor education system cause significant problems in Harlem. Baldwin does express the salvation through his symbolism of light yet it is mostly overshadowed through his use of darkness. For instance, Baldwin writes, “All they really knew were two darknesses, the darkness of their lives, which was now closing in on them, and the darkness of the movies.” This use of darkness symbolizes the inequality in America that is represented through underprivileged African Americans in Harlem.

The displacement of families from their homes resulting in a loss of culture is a common theme in Zitkala-Sa’s texts. Zitkala-Sa, in “School Days,” discusses the harsh realities of being separated from ones family, when she writes, “trembling more out of fear than the snow on the ground.” Forced assimilation into a new school was incredibly difficult for Zitkalah. The common theme of forced assimilation exemplifies the tragedies that Native Americans experienced through events such as the Trail of Tears that occurred under the Jackson presidency. Zitkalah uses symbolic language to demonstrate the abuse of power displayed by the school administration and mostly powerful white males. This abuse of power has broken Zitkalah’s spirit and has led Zitkalah to exhibit a lack of trust for authoritative figures. This lack of trust was further fueled through the discrimination that Zitkalah faced, she even compared herself to an animal being led by a master.

The calamities that Zitkalah experienced through hurtful language and unfair punishments led to Zitkalah believing that she had no culture. For example, she writes, “The little taste of victory did not satisfy a hunger in my heart. In my mind I saw my mother far away on the Western plains, and she was holding a charge against me,” (Zitkala, School Dayes, section 7). Zitkala-Sa conveys the experience of Native Americans by emphasizing the prejudice against her. Her use of symbolism and emotion makes it easier for the reader to understand how she is torn between two cultures. Zitkalah’s experience is representative of the lost of culture that most Native Americans felt and still feel to this day. Even though schools such as Zitkalah’s do not exist today the creation and preservation of reservations has created segregation as well as systematic racism.

In paragraph 5 of Emerson’s Divinity School Address, Emerson expresses the importance of self-reliance through the theme of religion. Emerson, in his “Divinity School Address,” paragraph 5 discusses the laws of morality, when he writes, “if a man is at heart just, then in so far is he God; the safety of God, the immortality of God, the majesty of God do enter into that man with justice”. Emerson explains that the best way to be faithful is by practicing one’s faith through exemplifying universal truths. One of these Universal Truths is giving rather than receiving. Being just and expressing good morals could lead to a more virtuous life. I think that Emerson is suggesting that self-reliance is the most practical and best way to become more virtuous. Emerson’s ideas are interesting because they do not favor the views of many. Emerson suggests that practicing self-reflection is the only way to get closer to God; this contradicts the popular view that going to church and practicing a religion is the only way to get closer to God. Introspection leads to finding one’s values, which could lead to the practice of these virtues, which could in turn, make someone more virtuous and thus closer to God.

Thoreau and Emerson’s writings both share the theme of self-reliance. Thoreau claims that self-reliance and introspection are important when fighting against the oppression of minority groups caused by a tyrannical government. Thoreau, in his “Resistance to Civil Government,” chapter 5 discusses the abuse of power of the government, when he writes, “Must the citizen ever for a moment, or in the least degree, resign his conscience to the legislator? Why has every man a conscience, then? I think that we should be men first, and subjects afterward.” Thoreau argues that it is more important to respect each other than to respect the law. Since the government is upholding unjust laws it is just and right to go against these laws. In order to accomplish this one needs to rely on one’s self to vote instead of a majority. Thoreau uses emotion to emphasize his point that civil disobedience through self-self reliance is the first step for stirring up a revolution.

In the novel Uncle Tom’s Cabin, author Harriet Beecher Stowe uses emotion to influence and persuade her audience to take a stance against cultural norms. Stowe introduces the character Eliza who is a slave as well as a maid for Mrs. Shelby. Eliza is incredibly intelligent and very brave; she decided to escape from the south to the north after she learned about Mr. Shelby’s plans to sell her son Harry. On her voyage North with help from Mr. Haley, she is able to reach the Ohio River. When describing Eliza’s treacherous journey to the North across the Ohio River, Stowe writes: “Right on behind they came; and, nerved with strength such as God gives only to the desperate, with one wild cry and flying leap, she vaulted sheer over the turbid current by the shore, on to the raft of ice beyond. It was a desperate leap- impossible to anything but madness and despair; and Haley, Sam, and Andy, instinctively cried out, and lifted up their hands, as she did it,” (Chapter VII). Through this dramatic scene, it is clear that Eliza possesses a strong moral power to persevere through tragedy in an effort to gain freedom for her and her son. Stowe uses descriptive words emphasize how slavery is not justified through religion. In this passage religion gives Eliza strength to overcome oppression and gain freedom. This passage is important for two reasons, first it conveys the amount of power that women possess and second it conveys that religion values are at odds with slavery. This argument is particularly powerful considering it refutes the argument and the way that religion was used to justify the slave trade and the cruel acts of slave masters.

In chapter 9 Stowe uses emotion and the theme of religion to make a moral argument against slavery. In an attempt to convince her audience Stowe uses faith to argue that slavery and ignoring the needs of slaves is morally wrong. Since a large portion of Stowe’s audience is made up of Christians and women, making an emotional argument for religion and women is extremely persuasive. In this chapter Senator Byrd and Mrs. Byrd argue over slavery and a law that is similar to the Fugitive Slave Act. Senator Byrd supported the law while Mrs. Byrd passionately argues that the law is unjust. When describing the argument over slavery that Senator Byrd and Mrs. Byrd were having, Stowe quotes Mrs. Byrd as saying: “Now, John, I don’t know anything about politics, but I can read my Bible; and there I see that I must feed the hungry, clothe the naked, and comfort the desolate; and that Bible I mean to follow,” (Chapter IX). Through self-reliance Mrs. Byrd is able to justify her views and argue that Christianity and slavery are contrary to one another. This argument was so intense because the end of slavery would create economic consequences for all slaveholders in the south. Thus, winning the moral argument is just a step in ending the slave trade and the cruel punishment used to oppress slaves. Using religion, as an argument for the abolition of slavery is incredibly powerful and persuasive considering that religion was a key part of most people’s lives during this time frame.

In Ben Franklin’s autobiography, Ben discusses virtues that all Americans should encompass. One of these virtues is humility with a large component of humility being frugality. In Ben Franklin’s autobiography, Ben claims that frugality has led to his wealth and self-reliance, “My original habits of frugality continuing, and my father having … frequently repeated a proverb of Solomon, “Seest thou a man diligent in his calling, he shall stand before kings, he shall not stand before mean men,”I from thence considered industry, as a means of obtaining wealth and distinction,” (Franklin, Autobiography, chapter 8). This passage relates to issues of self-reliance and the accumulation of wealth. Being frugal partially means holding onto one’s wealth and saving one’s money and thus being self-reliant. In a similar fashion being frugal could mean being modest which could lead to humility. In Ben Franklins “The Way to Wealth”, Ben discusses frugality “A man may, if he knows not how to save as he gets, keep his nose all his life to the grindstone, and die not worth a groat at last.” This metaphor represents how hard work and saving money is the only way to gain success in the future. 

Ben Franklin uses satire in Ben Franklins “The Way to Wealth” and in his autobiography. Through the use of satire, Ben Franklin is able to make light of difficult issues pertaining to colonists. Some of these issues include that of wealth and the ever-increasing taxes imposed by the British. In “The Way to Wealth”, Ben Franklin also uses structural irony through his use of Poor Richard. For instance,  Little Richard claims that “Gain may be temporary and uncertain, but ever while you live, expense, is constant and certain; and ’tis easier to build two chimneys than to keep one in fuel”. Through the use of satire and of structural irony, Ben Franklin is able to express his views on how to overcome high taxes and problems relating to wealth. The solution to the both of these is one’s ability to be frugal according to Ben Franklin. Ben Franklin is using humor to show solutions to overbearing challenges.