'Presentation of the Kite Runner Essay\r'

'presentation\r\nThis root copes with the analysis of Hosseini’s increase set- put up using Marxism approach. Marxist theory mainly deals with the literary works and evaluates the works by the examining of its historical, social and stinting background. Marxism evaluates the work how it is influenced by the sequence in which it was produced as sound as social, policy-making, stintingal sphere (Chowdhury, 2011). Thus, this paper will focus on: (1) The Marxist ascend To The Kite ball carrier; (2) The relationship among characters as a authority of the differences mingled with social furcatees; (3) The relationship between Baba and Ali serve as a theatrical materialism versus spirituality; (4) Baba as the representation of economic causality in his cab atomic number 18t in the hitch of time; and (5) Cultural and semipolitical hegemony as representation of bureau in Afghanistan.\r\n1.The Marxist Approach To The Kite Runner\r\nThe marxist approach to literary w orks is based on the school of thought of Karl Marx, a German philosopher and economist. His major purpose was that whoever controlled the means of production in society controlled the societyâ€whoever owned the factories â€Å"owned” the culture. This idea is called â€Å"dialectical materialism,” and Marx felt that the history of the world was leading toward a commie society. From his point of view, the means of production (i.e., the basis of major power in society) would be placed in the turn e very(prenominal)where of the masses, who actually operated them, not in the hands of those few who owned them. It was a perverted version of this philosophy that was at the heart of the Soviet Union.\r\nMarxism was as well as the rallying cry of the poor and laden all over the world (Kurtz). To read a work from a Marxist perspective, virtuoso must understand that Marxism asserts that literature is a reflection of culture, and that culture do-nothing be affe cted by literature (Marxists believed literature could egg on revolution). Marxism is linked to Freudian theory by its intentness on the subconsciousâ€Freud dealt with the individual subconscious, trance Marx dealt with the political subconscious. Marx believed that oppression exists in the political subconscious of a societyâ€social pecking orders are inherent to some(prenominal) group of muckle. The four main areas of study are economic power; materialism versus spirituality; sectionalisation conflict; art, literature, and ideologies.\r\n2.The relationship among characters as a representation of the differences between social classes On the beginning of the fabrication, Hosseini shortly contrasted the high class layer from first-class honours degree class layer in several bearings. a.From physical appearance of the characters.\r\nBaba and Ali.\r\nBaba and Ali are much different. Baba was a strong, and powerful man. â€Å"It was Rahim khan who first referred to him as what eventually became Baba’s known nickname, _Toophan agha_, or â€Å"Mr. Hurricane.” It was an apt enough nickname. My take was a force of nature, a towering Pashtun speciwork force with a thick beard, a wayward crop of crisp brown hair as unruly as the man himself, hands that looked capable of uprooting a willow tree tree, and a dim glare that would â€Å"drop the nark to his knees begging for mercy,” as Rahim caravansary used to say. At parties, when all six-foot- five-spot of him thundered into the room, attention shifted to him same sunflowers turning to the sun” (ch.3). Ali was a weak, flawed and men. â€Å"But polio had left over(p)(p) Ali with a twisted, atrophied right leg that was under the weather skin over b unity with itsy-bitsy in between except a paper-thin layer of heft”… (ch.2), in other hand, the novel states that â€Å"Ali’s lawsuit and his walk frightened some of the younger children in the realm. But the real trouble was with the older kids (ch.2).\r\n emir and Hasan\r\nPhysically, emeer and Hassan were different. Though ameer was older than Hassan, alone Hassan was stronger than ameer. Hassan can run faster than Amir. When they were running to nip the kite one day, Amir looked very tired. â€Å"They called him â€Å"flat-nosed” because of Ali and Hassan’s characteristic Hazara Mongoloid features. â€Å"For years, that was all I knew close the Hazaras, that they were Mogul descendants, and that they looked a little like Chinese community” (ch.2)\r\nSofia Akrami and Sanaubar\r\nSofia Akrami, Baba’s wife (Amir’s mother) was from a rich family. â€Å"When population scoffed that Baba would neer marry wellâ€after all, he was not of royal caudexâ€he wedded my mother, Sofia Akrami, a highly enlightened woman universally regarded as one of capital of Afghanistan’s most respected, pretty, and virtuous ladies. And not scarce did she teach classic Farsi literature at the university she was a descendant of the royal family, a fact that my father playfully rubbed in the skeptics’ faces by referring to her as â€Å"my princess” (ch.3). Sanaubar, Ali’s wife, was a beautiful woman. â€Å"… a beautiful except notoriously unscrupulous woman who lived up to her black reputation. Like Ali, she was a Shi’a Muslim and an ethnical Hazara. She was also his first cousin and therefore a natural choice for a spouse.\r\nBut beyond those similarities, Ali and Sanaubar had little in common, least of all their single appearances. While Sanaubar’s brilliant green eyeball and impish face had, rumor has it, tempted countless men into sin, Ali had a congenital paralysis of his lower facial muscles, a condition that rendered him unable to smile and left him perpetually grimfaced. It was an odd matter to see the stone-faced Ali happy, or sad, because completely his slan ted brown eye glinted with a smile or welled with sorrow. People say that eyes are windowpanes to the soul. Never was that more true than with Ali, who could single reveal himself through his eyes…. â€Å"I commence comprehend that Sanaubar’s suggestive st loosee and oscillatory hips sent men to reveries of infidelity” (ch.2).\r\nb.Tribe’s difference.\r\nHosseini exposes ii different tribes between Pasthuns and Hazara in some points of view.  burdensomeness of Pasthuns to Hazara. Pasthuns is a high class layer darn Hazara is a low class layer. This can be shown from the citations as follow: â€Å"An entire chapter dedicated to Hassan’s mickle! In it, I read that my people, the Pashtuns, had persecuted and oppressed the Hazaras. It give tongue to the Hazaras had tried to rise over against the Pashtuns in the 19th century, but the Pashtuns had â€Å"quelled them with unspeakable violence.” The agree said that my people had kil led the Hazaras, driven them from their lands, burned their homes, and sold their women. The book said part of the reason Pashtuns had oppressed the Hazaras was that Pashtuns were Sunni Muslims, epoch Hazaras were Shi’a’ (ch.2).\r\nThe insulting to Hazara.\r\nAs it has been pointed out that Hazara was low class layer, Hazara’s people were placed as a minority and they were mostly insulted by people around them. Ali, who belongs to Hazara, was chased by children around. â€Å"They chased him on the street, and mocked him when he hobbled by. Some had taken to calling him _Babalu_, or Boogeyman” (ch.2). Hassan, who was known as Ali’s son, was very often insulted by his neighbours when he walked with Amir. Amir says that â€Å"It also said some things I did know, like that people called Hazaras _mice-eating, flat-nosed, load-carrying donkeys_. I had heard some of the kids in the neighborhood yell those names to Hassan. Amir’s instructor even said that â€Å"That’s the one thing Shi’a people do well,” he said, choice up his papers, â€Å"passing themselves as martyrs.”\r\nHe wrinkly his nose when he said the word Shi’a, like it was some kind of disease (ch.2). Assef very despised Hazara people. In another occasion, when he met Amir dan Hassan, Assef natively said to Hassan: His blue eyes flicked to Hassan. â€Å"Afghanistan is the land of Pashtuns. It perpetually has been, of all time will be. We are the true Afghans, the pure Afghans, not this Flat-Nose here. His people pollute our homeland, our watan. They dirty our blood.” He made a sweeping, grandiose gesture with his hands. â€Å"Afghanistan for Pashtuns, I say. That’s my vision” (ch.5). Amir and Hassan, on one day walked around and met Assef on the way. Assef says to Amir â€Å"How can you conversation to him, play with him, let him touch you?” he said, his voice dripping with disgust. Wali and K amal nodded and grunted in agreement. Assef narrowed his eyes. move his head. When he spoke again, he sounded as bewilder as he looked. â€Å"How can you call him your ‘ hero’?” _But he’s not my friend!_ I almost blurted. _He’s my servant!_ Had I really thought that? (ch.5).\r\n3.The relationship between Baba and Ali serve as representation materialism versus spirituality.\r\nMaterialism refers to desire for wealthiness and material possessions, while spiritualism refers to a philosophical doctrine, opposing materialism, that claims transcendency of the divine being (Empi, 2009). Hosseini opposites dickens characters between Baba and Ali. Baba is materialism as state in the novel that Baba says that â€Å"If there’s a paragon out there, then I would hope he has more important things to attend to than my drinking bollocks or eating pork. Now, hop polish up. All this conversation about sin has made me thirsty again” (ch. 3). Bab a also just only interested to talk about business, authorities and football as the telephone exchange topics on conversation with his friends in his room one day as stated that â€Å"Baba and his friends reclined on black leather chairs there after Ali had served dinner. They stuffed their pipesâ€except Baba always called it â€Å"fattening the pipe”â€and discussed their favorite three topics: politics, business, soccer” (ch.2).\r\nWhen Amir told Baba about religious teaching of Islam at school that they learnt about Qur’an, Baba said to Amir that â€Å"I see you’ve confused what you’re learning in school with actual education,” he said in his thick voice (ch.3). Baba also said to Amir that â€Å"You’ll never learn anything of value from those bearded idiots” (ch.3). In contrast, Ali is a religious man who had memorized the Koran…. (ch.3). In addition, it is cited that â€Å"Hassan’s father, Ali, used to catch us and lay out mad, or as mad as mortal as gentle as Ali could ever get.\r\nHe would wag his finger and wave us down from the tree. He would take the mirror and tell us what his mother had told him, that the devil shone mirrors too, shone them to distract Muslims during prayer. â€Å"And he laughs while he does it,” he always added, scowling at his son” (ch.2). Furthermore, Ali and Hassan were religiously to Islamic Teaching, and he never left for praying. One day Amir got up late and found â€Å"Hassan had already laped up, prayed the sunup _namaz_with Ali”(ch.4). Hassan never missed any of the five workaday prayers. Even when we were out playing, he’d allay himself, draw water from the well in the yard, wash up, and disappear into the hut (ch.4)\r\n4.Baba as the representation of economic power in his society in the period of time. In Marxist’ theory society is split up into cardinal classes based economical point of view. They are the upper class/bourgeoisies and the lower class/labors/proletarians (Darma, 2013). Hosseini exposes the economic power characters in the novels in several points. Hoseini symbolizes Baba and Ali as the bourgeoisies and proletarians. Baba was a rich man. He has the most beautiful sign of the zodiac in Kabul, while Ali’s business firm is small. It is stated in the novel that â€Å"Everyone agreed that my father, my Baba, had make the most beautiful house in the Wazir Akbar Khan district, a new and affluent neighborhood in the northern part of Kabul. Some thought it was the prettiest house in all of Kabul” (ch.2).\r\nOn the contrary, Ali was a poor man which worked only for Baba as a servant. His house was small and lied behind Baba’s house. The novel states that â€Å"On the federation end of the garden, in the shadows of a loquat tree, was the servants’ home, a modest little mud hut where Hassan lived with his father. (ch.2) Baba was a successful businessman. When people around doubted him on his success, he run a business and he became a successful merchant in Kabul as stated that â€Å"Baba turn up them all wrong by not only running his own business but enough one of the richest merchants in Kabul… Baba and Rahim Khan strengthened a wildly successful carpet-exporting business, two pharmacies, and a restaurant” (ch.3). Baba also built an orphanage by his own money to show his economic power.\r\nThe novel stated that â€Å"In the late 1960s, when I was five or six, Baba decided to build an orphanage. I heard the story through Rahim Khan” (ch.3) â€Å"Baba paid for the face of the two-story orphanage, just off the main strip of Jadeh Maywand south of the Kabul River, with his own money (ch.3). Bourgeoisies way of spirit was identical to hedonism. It was stated in the novel that â€Å"In 1933, the year Baba was born and the year Zahir Shah began his forty-year reign of Afghanistan, two bro thers, young men from a wealthy and good family in Kabul, got behind the wheel of their father’s Ford roadster. High on hashish and _mast_ on French wine, they struck and killed a Hazara husband and wife on the road to Paghman (ch.4).\r\n5.Cultural and political hegemony as representation of situation in Afghanistan. According to Encarta English vocabulary (2009), hegemony is authority or control: control or dominating influence by one person or group, especially by one political group over society or one nation over others. Hosseini describes the hegemony in culture and politics was presented in several way of his work’s The Kite Runner. a.Cultural Hegemony. The Pasthuns controlled Hazara by forbidding them to come to school. Hazara’s people were identical with iliteral and servant of Pasthuns. This was represent in the novel that Hassan will do anything whatever Amir asked him. Amir was very often asked Hassan to do something impossibly. It stated in the no vel that â€Å"Eat dirt if I told you to,” I said” (ch.6).\r\nIn addition, most Hazara people were servants, Amir says that â€Å"I remember one kid, Ahmad, who lived crossways the street from us. His father was some kind of doctor, I think. …Every morning , I watched from my bedroom window as their Hazara servant shoveled snow from the driveway, cleared the way for the black Opel” (ch.6). Afghans were independent people. Pasthuns controlled Hazara in all aspects. b.Political hegemony. This was represented in Assef statement that â€Å"â€Å"I’ll ask the chairwoman to do what the king didn’t have the quwat to do. To rid Afghanistan of all the dirty, kasseef Hazaras” (ch.5). In addition, Assef also ever told Amir that â€Å"For a lot of Hazaras, Iran represented a sanctuary of sortsâ€I guess because, like Hazaras, most Iranians were Shi’a Muslims. But I remembered something my teacher had said that spend about Iranians, th at they were grinning smooth talkers who patted you on the back with one hand and picked your pocket with the other” (ch.6).\r\nREFERENCES:\r\nChowdhury, M. A. U. (2011). The Kite Runner in the light of Marxism. Retrieved 25 January, 2013, from http://jottify.com/works/the-kite-runner-in-the-light-of-marxism/\r\nDarma, Budi. (2013). Handout of Literary Criticism on Marxism. Presented on the P2TK class on Program Pasca Sarjana UNESA.\r\nEmpi, Varun. (2009). Materialism Vs Spiritualism. Retrieved on January 24, 2013, from http://www.slideshare.net/varun_empi/varun-materialism\r\nHosseini, K. (2003). The Kite Runner. New York: Riverhead Books.\r\nKuntz, K. Teaching Khaled Hosseini’s from doubled Critical Perspectives. Retrieved on January 24, 2013 from http://www.prestwickhouse.com/PDF/SAMPLE/305052.pdf\r\nMicrosoft® Encarta® 2009. © 1993-2008 Microsoft Corporation. All rights reserved.\r\n'