Critical Analysis on the book Tracks by James Welch Essay

Critical Analysis on the book Tracks by James Welch - Essay Example Misshepeshu, the underwater manito, "influences the abundance and availability f land and sea animals" which great effect the food supply (Vecsey 74). This matchi manito is credited with most malicious acts happening in or around the water. According to Chirstopher Vecsey, an Ojibwa religion scholar, "It could cause rapids and stormy waters; it often sank canoes and drowned Indians" (74). But it is also known to "shelter and feed those who fell through the ice" (Vecsey 74). The very dialectical nature f Misshepeshu is something in which Nanapush and the other tribesmen firmly believed. For example, when Fleur returns to the lake from Argus, the town experiences a period f good fishing and no lost boats. They attribute this to Fleur's ability "to keep the lake thing controlled" (Erdrich 35). Because the manito f the lake is appeased, people are hesitant to question the relationship that Fleur has with the monsters in fear f enraging him. Both narratives open with the introduction f Fleur Pillage, the heroine f the novel. Immediately, the reader notices a distinct difference in the two narrators' descriptions f Fleur's arrival to the tribe. The tribe elder Nanapush, also the opening narrator, is the first to find Fleur Pillager after an attack on her family. He notes that she is "about seventeen years old...[and] so feverish that she'd thrown off her covers, and now she huddled against the cold wood range, staring and shaking" (Erdrich 3). When the reader proceeds to Pauline's narrative, they realize that Nanapush never mentioned Fleur's relation to the lake monster. The absence f the Misshepeshu from Nanapush's narrative suggests that he is comfortable with his system f beliefs. His language and tone tells the reader that his is not searching for new meaning in life or religion. He was raised a pure breed Chippewa and he embraces these roots. To Nanapush, the lake monster has always been a part f his struggle for su rvival. He has seen both the good and the evil f Misshepeshu, never questioning its actions but living with them. In contrast to Nanapush's narrative, Pauline's is overshadowed by a preoccupation with the lake monster f Matchimanito. When she introduces Fleur, she shows no concern for Fleur's well being, but rather astonishment over Fleur's ability to evade the death f Misshepeshu. Pauline describes the monster: Erdrich's choice f the word "devil" suggests to the reader that Pauline has been schooled in Christianity. This is reaffirmed to the reader when it is learned f Pauline's desire to a join the convent. The Christian vision, now branded in her mind by missionaries, will not allow her to view the water manito as a contributing part f her life, but only as the ultimate sinner: the Christian Devil. Confused as to her religion and her identity, Pauline ultimately moves into a convent to live in seclusion f the tribe and Misshepeshu. But she is drawn away each day to visit the lake where Fleur and Eli live, unable to cease the thoughts about the monster who, she claims, is her "tempter." The dual nature f the lake creature goes against her new beliefs as a Christian and is the source f her misunderstanding. Whereas the nuns at the convent pray to one God representing the absolute perfection f

No topic Research Paper Example | Topics and Well Written Essays - 1250 words

No topic - Research Paper Example The higher nature of Prakriti includes things that are regarded as life force which hold all living things on earth. Therefore, it stresses that all the living things emerges from prakriti’s two fold levels. All living things melts in a universal Prakriti at the end of their lives while at the start of creation, God breathes new life in them and they live again. The Purusha on the other hand, is responsible for creating all living or existing communities and the entire creation both in motion and stagnant. The Prakriti represents the mind and the body with all their components while Purusha represents the inside witness ego or spirit which is the clean conscience that lives beyond human mind and senses (Giles 82). Further, it is significant to note that the purusha represents the collective cosmic male whose endurance leads in the evidence of world and life. By enduring the hardships and pains, it forms the basis for one to liberate or free himself from evils of this world. The idea of purusha is well entrenched in the Vedas specifically the purushasukta which explains how the world’s were formed and how beings were given power to live in accordance to natural laws. Further, it illustrates that the social order of the worlds was build from the purusha. The purusha exists in two types; the perishable and the imperishable. In this case, the body is perceived as perishable while the soul is seen as the imperishable. An important note is that the Supreme Being does not comprise any of these features because he is beyond Prakriti. The supreme being posses the highest qualities and is above the inner self, sustains and protects the world he created by guiding them in right path. The Prakriti takes care of the dual sense and illusion of living things. Therefore, all major transformations occur because of Prakriti. Via the connection with the ‘gunas’ it binds the inner soul to the sense of objects and hence leads to birth of