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The Unattainable American Dream:
Binary Opposition in the Fiction of F. Sco
Meredith Byrd

The Loray Mill Strike of 1929: Why Did T

Chris A. Davis

His and Hers Spirituality:

Pilgrim s Progress and Hinds ’ Feet on Hig
Courtnie Walton

A Study of Female Imagery Within Televi

Reality or Hoax?
Katherine Burch
the orphanage, the product of her life's wo
move, do something!”
A family of four had their own specia
years, they had attended church faithfully,
parents served as nursery workers, Sunda
while the children committed their lives to
grown quite close to one another. On the w
graduation, a tragic wreck occurs, killing b
child. The elder child was spared only bec
the ceremony. When his name is called, he
beloved family. He begins to fret when he
figure clad in black approaching. The offic
family. This young man, who had lived a b
falls on his knees, and screams, “Where a
The two characters above share a que
the ages, “Does God still speak?” The Old
prophets, and even angels bear the words o
An answer lies in a place seldom visited b
Hebrews. Hebrews, an anonymous exhorta
God that is living and speaking hope. This
God in Hebrews: a speaker, Father Savior,
In the first two verses alone, Hebrews
even begins with the assertion that God ha
 While it is assuring to know that
know what God says. Just as the first
communication or revelation of God,
message from God. First of all, God
people. This covenant is predicted in
31.8 The author of Hebrews uses the
establish both the need and the existe
question that may be asked is, “Why
one familiar with the Old Testament,
abide by the Mosaic law. After all, it
one righteous, not even one” (NIV). T

1 Fred [Link], “The Letter to the Hebrews

Bible Commentary Volume XII (Nashville: Abi
2 Barnabus Lindars, The Theology of the Lette
Dunn, ed. (New York: Cambridge University P
3 J. P Meier, “Structure and Theology in Hebr
66 (Rome: Pontificium Institutum Biblicum, 1
4 Kenneth Barker, ed., The NIV Study Bible, (G
1985), 1857.
3 Leon Morris, “Hebrews,” in The Expositor’s
Frank Gaebelein, ed. (Grand Rapids: Zonderva
6 Ibid.,44
7 Craddock, 11.
8 Craddock, 117.
of praise, prayer, the Eucharist, good deeds
not only offers excitement in the fact that G
contents of this message. God has establish
love for man through the sacrifice of God's
testament to God, notes that this salvation
verse eighteen (NRSV).
The message of the new covenant is q
skepticism. The author of Hebrews goes to
authenticity of this message. In chapter six
book speaks of immutables: God's oath and
simple enough, but are actually colloquial

9 Donald G. Miller, “Why God Became Man,” Interp

no. 4, James Mays, James Martin, Patrick Miller, eds.
Theological Seminary, October 1969), 415.
10 Dahl, N. A., “A New and Living Way,” Interpretat
(Richmond, John Knox Press, 1957), 409.
11 Miller, 411-413.
12 Lindars, 93.
13 Scot McKnight, “The Warning Passages of Hebrew
and Theological Conclusions,” Trinity Journal, iss. 13
14 Dahl, 405.
15 Robert P. Lightner, “A Dispensational Response to
Bibliotheca Sacra, (Andover: Draper, July- Septembe
16 Lindars, 98-100.
17 Dahl, 408.
days, God “rested” on the seventh. Th
Old Testament understanding of God's
Word of God: dynamic and multi-face
eschatology, and many other ways.20 T
Hebrew law was a celebration of this r
with a vision of the Garden of Eden, i
from pain, and fellowship with God H
after years of wandering in the desert,
rest, free from wandering.21 Yet Canaa
rest. In Canaan, the Israelites were stil
inhabitants and denied the fellowship

18 David R. Worley, “Fleeing to Two Immutabl

The Use of Litigant Oath in Hebrews 6:12-20,”
Quarterly, 1994), 223- 233.
19 Ann Hoch Lowdrey, “Hebrews 4:1-13,” Inte
ed. (Richmond: Union Theological Seminary, J
20 Khiok-Khng Yeo, “The Meaning and Usage
no. 5 (Singapore: Republic of Singapore, April
21 Von Kooten, 30-31.
22 Ibid., 31. Von Kooten also proposes that, jus
the form of a flaming sword, there was also an
living sword. This sword was the law, cutting d
God due to their unrighteousness. Only Christ c
God is not unguarded, but now guarded differen
which, as seen in 4:12-13, leaves man naked be
the new covenant that he may be seen as accep
God. This would be yet another function of the
Word penetrates the spirit of every man, it leav
faith to God,s covenants is lionized. It is only b
the God’s dynamic Word.
The other two spies argued vigorously that
God was bigger. They argued that God wa
God's promises, but the people went with
they followed the testimony of the ten spie
Promised Land that day, but to continue to
This blatant rebellion against the prom
after forty more years of wandering, the bo
about the wilderness. These people even a
enter the Promised Land on their own, wit
say, they failed, as recorded in Numbers 1
persuasively in the book of Hebrews to illu
God is violated, death is the result. Hebrew
Numbers 14: a whole generation died out,
Promised Land because they were “stiff-ne
from the past. Hebrews chapter ten verse t
people were punished for violating the old
His commands, then how much more wou

23 Yeo, 11.
24 Lowdrey, 283.
25 Yeo, 8, 18.
26 Ibid, 7.
superior consequences if unheeded, e
is not just a shadow of things to come
the new covenant establishes daily re
Would it not, therefore, be logical tha
daily basis, for those who fail the pro
not a comforting view of God, it is aw
respect for God.32
The judgement of God must be r
His new covenant, but actively rebel
especially in light of the aforemention
uneasiness, returning to the faith ol J
was not the Jews who were initially p
Christians. This imminent desertion o
author spends so much time in the bo
the prophets and angels, as well as th
both in the Old Testament story of Ca

27 F. F. Bruce, Commentary on the Epistle to t

Eerdman’s, 1967), xix.
28 Marie E. Isaacs, “Hebrews,” in Mercer Com
Mills, Richard Wilson, eds. (Macon: Mercer P
29 McKnight, 35.
30 G. W. Trompf, “The Conception of God in
Universitetsforlag, 1971), 126.
31 Ibid., 123.
32 Ibid., 127.
33 Rich Dormandy, “Hebrews 1:1-2 and the P
Times, vol. 100 no. 10 (Edinburgh: T & T Clar
 Hebrews follows each warning passag
to see a maintenance of perseverance. It is
Hebrews 12:1-5 that faithfulness to the co
faith.38 Just as God forgets transgression th
remember the live works of His people, th
and sharing: the new sacrifices of God.39 T
encouragement as they display clearly the
response.40 For example, Hebrews 3:12-16
heart to the voice of God. At the same tim
believe and encourage others, he will shar
goes so far as to describe the disciplinary
Hebrews 12:1-13. It argues that the discipl
attitude in God's children. Discipline is the
fathers condition their children through dis
discipline His children in an effort to bring

34 McKnight, 58.
35 Craddock, 160.
36 Yeo, 6.
37 Bruce, 384.
38 Dahl, 409.
39 Morris, 57.
40 Lowdrey, 284.
wouldn't be listening. The book of He
of God is still audible, not only throug
through the very Son and Holy Spirit
Word of God is indeed living and activ
definitely present and real in the world
spoon-fed and accept the words of the
God. Hebrews makes it very clear tha
pastors, the Focus on the Family Instit
therefore, about time Christians focus
Not only do many Christians toda
for it, but most even doubt that their p
decrees in chapter four, verse sixteen
with confidence, a confidence that Go
the same God that sent Jesus as atonem
of His people. It is this doubt in God t
weak faith that only shows up for Sun
is this lack of trust that results in the f
Hebrews, but especially in chapter six
granted more than anything, however,
School and Vacation Bible School ind

41 Bruce, xxii.
42 Isaacs, 1280.
43 Craddock, 42.
God's children, but if they disobey, if they
reap the fruits of their actions, they will be
Hebrews asserts that God is in charge. It w
and allows Christ's mediation. Furthermore
God's children and authors the new covena
and thanksgiving to Jesus alone, maybe it i
the author and perfecter of salvation.
Lightner, Robert P. “A Dispensationa
Sacra. Andover: Draper, Jul

Lindars, Barnabus. The Theology of t

ed. New York: Cambridge U

Lowdrey, Ann Hoch. “Hebrews 4:1-1

Kingsbury, Jack Dean, ed. R
July° 1994. 282-286.

McKnight, Scot. “The Warning Passa

Theological Conclusions.” T
21-59.

Meier, J. P. “Structure and Theology

Rome: Pontificium Institutum B

Metzger, Bruce M., Roland E. Murph

New York: Oxford University Pr

Mills, Watson, ed. Mercer Dictionary

 Restoration Quarterly, no. 36. Ab
223-236.

Yeo, Khiok-Khng. “The Meaning and Usa

Journal of Theology, no. 5. Singa
1991.2-33.
 diverse as the continent itself, yet finds a co
community. In Africa, much damage has be
have been exploited in the name of “develo
because theology is tied to oppression, there
which seeks to set it free. For years colonial
the name of God and supported through Bib
are left to rebuild, and this process must inv
dream. From the outside looking in my goal
now forming in Africa’s liberation theologie
need for liberation theologies by examining
exploration and missiology, and then will tu
South and East Africa. In South Africa, the m
is one that is still seeking to heal and restore
rallying cry for the victims and an alarm for
goal is restoration. Most East African countr
Western oppression, yet still are in the proce
Christianity. In this process they are concern
the church universal. The uniqueness of thei
overlooked. Our goal is not only to listen an
demanding our attention, but perhaps to be l
not only for the oppressed, but also for the o
held myths and misconceptions. For perhaps
oppressors.
these new “natives.” Explorers and
derogatory at best. Their treatment o
and even in humanity. An example
Stanley’s encounter with one Africa

[Stanley’s] appearance at t
of excitement. Naked men
fighting, quarreling and m
was very much annoyed. T
desist, the only reply was
Wagago.3

Pay special attention to the imagery

created is one of absolute chaos. On
word “Bable.” Reference is made h
languages. The Tower of Bable acc

1 Basil Davidson, The African Slave Trade

2 Douglas Waruta, Class Notes, University
3 A. H. Godbey, A. M., Stanley in Africa: th
Donohue & Hennenberry, 1889), 68.
 Solomon’s recipe, “a rod for the

The injustice in this passage is obvious. A

human rights are quick to jump up in prot
Christianity hold a deeper response as we
correct context. As Stanley justifies racism
need for the liberation of an oppressed peo
elevation of one people over another on th
was beaten and the justification was the “h
Jacob Wasserman gave minor criticism to

Like all Europeans, [Stanley] stat

fundamental assumption that the
than the black. In those days inte
value, and was highly prized. He

4 Derek Morphew, South Africa: The Powers Behind

113-116.
5 Ibid.
6 Luke 9:5, NIV.
7 Ibid, 71.
 it became invisible beneath
Knee-deep in filth, they plu
as they could lay hold on. M
into animals fighting for fil
single element of humor rel
structure, the elephant had b
The erstwhile peaceful glad
had once been men, covere
looked out of grimacing fac
its grip.9

In my personal reading of this accou

was really talking about humans. Th
dehumanized Africa and her people.
illustrating this script, and in it the p
demean, there is a picture of vulture
Streeter himself turns these “men int
the background of his white superior
This view of superiority was bu

8 Jacob Wasserman, Bulci Matari: Stanley Co

Publishers, 1993), page number not available
9 Daniel Streeter, Denatured Africa (New Yor
in the same.13 There was no difference. W
colonialist church and the two were so in
indistinguishable. Even more shocking is
came more prejudice and racism than Afr
In the Heart of Savagedom was writt
Stuart Watt and her husband who were m
book is an account of the couple’s missio
frequently uses words such as “pagan”, “
describe the people and their customs. Al
narratives that she and her husband loved
that of a parent toward a wayward child.
them to be different. The Christianity the
through a process of westernization. With
people groups are closely aligned with O
New Testament religion while overlookin
already present. The Watts were quite off

10 Charles H. Jones, Africa: A History of Exploratio

Co., 1875), 309.
11 Ibid, 444.
12 Desmond Tutu, as quoted in Michael Battle, Rec
Tutu (Cleveland: The Pilgrim Press, 1997), 31.
13 Jomo Kenyatta, Facing Mount Kenya.
 A Defense of
The irony of the matter is that Af
as the West. The continent of Africa f
community. Within this rich communi
spirituality is not separated from ever
Africa, a love for God is found that d
has often been described as animism,
nothing more contrary to the truth. As
their beliefs, worshiping one God, and
God that we use in the West. Their tra
Westerners, were far from pagan but w
understand this culture so far removed
Christianity with their own culture, th

14 Rachael Stuart Watt, Into the Heart of Savag

dating is given but based on the maps and even
after 1912.
15 For a more detailed treatment of African rel
Philosophy, (Nairobi: East African Educationa
book in East Africa for discussing African relig
and is widely taught by college professors as w
religion for the outside world.
 Liberation in Sou
Desmond Tutu and U
Southern Africa is one of those places whe
years the oppressing British and Afrikaners
of God and the Bible. Between 1948 and 1
Africa under the laws of apartheid. Michae
saw themselves as descendants of seventee
thinking led them to see the white race as c
Battle continues by saying, “Non-European

16 The word “Patriot” was used to name those who ca

particularly Kenya.
17 Mugambi, Jesse, Conversation with author, 2 Nove
Kenya.
18 For discussion of the terms “have's” and “have-no
Bantam Books, 1995).
19 Afrikaners were white Dutch descendants who sett
oppressive toward the indigenous people. The British
privileged status but had to prove that they too were w
the Afrikaners intensified their oppression of Africans
as apartheid.
 nationhood as our due, for it w
universe. [God’s] aim was the f
nations of the world. The last h
behind which must lie a divine
Afrikaner reveals a will and de
Afrikanerdom is not the work o
God.24

Of course, painting Afrikaners as oppres

result in an unfair picture. Like the Afric
religious.” Morphew says that “if one co
history of apartheid with a magic wand,
of family, social and national characteris
With Morphew we ask the question: Ho
apartheid? Afrikaner theology proclaime
silence of the church against racism, the
apartheid through the church-state syste

20 Battle, 18-19.
21 Ibid, 20.
22 Ibid, 18-30.
23 Schalk Vorster, as quoted in Battle, 21.
24 Daniel F. Malan as quoted in Battle, 23.
25 Morphew, 120.
26 Ibid, 19-33.
 Ubuntu refers to the person who is wel
warm and generous, who is affirming o
threatened that others are able for and g
self-assurance that comes from knowin
and know that they are diminished whe
is oppressed, is treated as if they are le
wonderful world it can and will be whe
locked inextricably into one another’s..

Ubuntu theology ushers in the kingdom of G

there is neither Jew nor Greek, slave nor fre
Ubuntu vision, black and white live togethe
representation for people.
The word “ubuntu” comes from the wo
Ubuntu is essentially the quality of being hu

27 Battle, 14, see endnote 7.

28 Ibid, 14-16.
29 Ibid, 1, see opening quote by Peter Goodwin.
30 Desmond Tutu. The New World Order, 1992 as quo
31 Galatians 3:23, NIV.
 revered, reverenced as created in G
areas; go forth to demonstrate you
especially those who are despised,
world a better place for you can m
course, but it is our necessary stru

Tutu broadens his context by extendin

Americans at Morehouse. In Tutu’s op
Africans. Tutu’s gospel is one of “non
necessary to live in peace. It allows th
culture and the European or American
African was not allowed to be “Africa
“religious schizophrenia.’’The Christia
Christianity which made no applicatio
ubuntu there is no shame in being Afri
community, it exalts the most importan
community.

32 Battle, 35, 39, 46.

33 Desmond Tutu, handwritten speech, Moreho
as quoted in Battle, 66.
34 According to Battle, this term was used in th
Conference which was composed of 3000 deleg
35 Battle, 123.
Archbishop Tutu is not alone encouraging
right; many others have joined with him in
was considered to be one of the most impo
before apartheid crumbled. This document
emergency, began its first chapter with the
determined that this crisis would reveal wh
church.

What the present crisis shows up, alth

along, is that the church is divided. M
that there are in fact two Churches in
Black Church. Even within the same d
Churches. In the life and death conflic
has come to a head in South Africa tod
people who profess to be Christians) o
some who are trying to sit on the fenc

The time of silence was finally over for th

36 Waruta, Class Notes (5 Nov. 98).

37 Tutu, Spirituality: African and Christian, as quote
38 The Kairos Document, Challenge to the Church (C
was far from quick in coming. The Tru
recently formed to investigate crimes o
This committee is very African by natu
an African community, there must be a
is accepted back into that community. T
reconciliation of the person to the com
Committee was true to African traditio
amnesty in exchange for testimonies.40
reported and forgiven. Tutu’s comment
acknowledge that we had a horrendous
eye, so that the past would not hold us
all know the value of truth, and that is
of remembering our past is essential in
question before: should this past be rem
cross? Perhaps part of the healing is in
in celebrating diversity. Such is the cas
theology is found in the desire to contr
in making Christianity “African."

39 Tim Clodfelter, [Link].

[[Link]
40 Ibid.
41 Tutu, in review with Bill Moyers, as reported
world that Christianity has thrived in Afric
the world to attention by telling the West t
African Nile Ions before the missionaries
Kenyatta was not he only person in Kenya
thought among Kenyans and Tanzanians is
part of East Africa, and that it was here fro
the West 45 But East African theologians a
others perception of their world, but also i
To understand the need for this process, a
Africa will help.
Africa’s first experience with Christia
centuries in the Mediterranean. Mary and J
Ethiopian eunuch was converted by Philip
cross. Later on church fathers such as Aug

42 Dr. Jesse Mugambi believes that the time of libera

the task of reconstruction. However, all East African
Dr. Douglas Waruta, feel that now is the time where
in hand, in this pape I will be taking the stance that r
East Africa especially when contrasted with the politi
43 Aylward Shorter, The African Contribution To the
1972), 1.
44 Kenyatta, page number not available.
43 This information is from a personal research proje
with Kenyans and Tanzanians. Every person I asked
indigenous to Africa.
of africanizing the faith. He believes t
christianized Africa, Africa africanize
convince Western audiences that Afric
He was one of the first to create an “A
African people. He was taken seriousl
through much of Africa. He helped to
believed but never been given the cha
very East African in nature, focusing
affiliation. His major emphasis is com
am because we are and because we ar
African community and African spirit
“ujamaa”to describe this state of being
much like South Africa’s ubuntu. The
“ujamaa” centers around the interwov
given the same precedence in East Af
is one of many words used to describe
community is what makes African cul
Western emphasis on individualism. B
articulate these concepts. Another lead
Mugambi.

46 Waruta, Class Notes, 17 November 1998.

47 Mbiti, African Religions and Philosophies.
As in South Africa, scripture and Christia
Mugambi speaks for many Africans as he
not understood by the West.

Political and economic might has bee

demonstration of God’s favor bestow
beneficiaries of imperial domination.
centuries viewed by the churches of E
ensure the supply of free labor, which
Euro-American economy before the a
engine and fossil fuels. As the twentie
same fallacy prevails. The exploited p
America are portrayed in the Euro-Am
beggars who are unable to repay their
Their cultural and religious heritage i
those who believe that Heaven is nort
word for the southern hemisphere.50

48 Jesse Mugambi, From Liberation to Reconstructio

Publishers Ltd., 1995), 21.
49 Mugambi, African Christiaan Theology (Nairobi:
1989), 56.
50 Ibid., 35.
message and a culture or cultures.”53
within a specific culture. But Mugam
missionaries use this model, it is not
Theologians. Instead of allowing the
would rather it be liberated from all
Regardless of the disagreement,
church must do something and it mu
theology attempts to liberate in its ow
outsiders or through re-establishing
is based on the knowledge that one c
being African. Like the Coptic Chur
become African or it will fail to imp
Shorter and others are all still search
they watch the world begin to listen
ignored.

51 Mugambi, From Liberation to Reconstruct

52 Michael Kirwen, Lecture, 18 November 1
53 Ay 1 ward Shorter, Toward a Theology of In
54 Mugambi, From Liberation to Reconstruct
55 This phrase is used extensively by Desmond Tutu
56 The Rustenburg Declaration, Confession 2.6, as fo
Kirwen, Michael Lecture, 18 Novem
Kenya.

Luke 9:5, NIV.

Morphew, Derek. South Africa: The

Christian Books, 1989.

Mbiti, John. African Religions and P

Educational Publishers, 196

Mugambi, J.N.K. African Christian

Educational Publishers Ltd

From Liberation to
Educational Publishers Ltd

_. Coversation with au
home, Nairobi, Kenya.

Quinn, Daniel. Ishmael. New York:

The Rustenburg Declaration, Confe

ed.
Waruta, Douglas. Class Notes, University

Watt, Rachel Stuart. Into the Heart of Sav

Inglis, No dating is given but bas
the book can be dated somewher
(Pty) Ltd., 1986), 1.
Introduction
Procrastination is neglecting to comple
within a certain time limit.1 Tuckman and S
tendency to delay completion of an activity
Rothblum defined it as “the act of needless
experiencing subjective discomfort.”3
No matter how procrastination is defin
many people, especially college students. E
percent of college students are not affected
and Spencer found that seniors procrastinat
Tuckman hypothesized that college student
procrastination because of the changes in r
the college years.6

1 Caroline Senecal and Richard Koestner, “Self-

Procrastination,” Journal of Social Psychology
2 Bruce W. Tuckman, “The Development and C
Scale,” Educational and Psychological Measure
3 Laura J. Solomon and Esther D. Rothblum, “A
and Cognitive-behavioral Correlates,” Journal o
503.
4 Solomon and Rothblum
5 Solomon and Rothblum
6 Tuckman
point Likert scale. The first part meas
academic areas, while the second sect
have on causing a student’s procrastin
behavior of participants in Solomon a
Subjects were given self-paced quizze
three experimental sessions scheduled
completion of the study, significant p
between the number of quizzes taken
reported procrastination in several are

7 Solomon and Rothblum

8 Caroline Senecal, Kim Lavoie, and Rich
Procrastination: An Interactional Model,”
12 (1997): 889-903.
9 Solomon and Rothblum, 508
10 Senecal and Koestner
11 Anthony M. Owens and Ian Newbegin, “Pro
Structural Model,” Journal of Social Behavior
12 Laurel A Haycock, Patricia McCarthy,
Students: The Role of Self-efficacy and A
Development 76 (1998): 317-324.
13 Solomon and Rothblum
Participants
Participants were 22 Gardner-Webb U
participants were male and 15 of the partic
or any other reward was given to any of th

Materials
The Experimental Academic Procrasti
by the four experimenters. The items were
and past experiences. The test consists of
characteristics common to procrastination
qualities that are representative of people w
uses a 5-point likert scale, with the answer
procrastinate on an extreme level and the a
procrastinating behavior.
A comparative procrastination scale w
formed experimental academic procrastina
comparison. The original procrastination s
Tuckman as a means to measure procrastin
questions. The possible answers were selec

14 Solomon and Rothblum

15 Tuckman
16 Tuckman, 474
addition, the scores on each test item
that particular test. These correlations
For total test scores, the EAPS h
deviation of 9.0645. In comparison, t
standard deviation of 14.9230 for tota
A reliability analysis was compu
values.17 However, the PS had an alp
The EAPS had an alpha value of .874
.9068. (See Table 6). Also, a Pearson
calculated, and a moderate correlation
(r=.67).18

17 SPSS (1999)
18 SPSS (1999)
13 2.2273
14 3.2273
15 ■
2.5909
16 2.8182
14 2.772
15 1.863
16 1.454
17 2.272
18 2.227
19 3.181
20 1.272
21 1.909
22 1.954
23 2.272
24 2.363
25 2.000
26 3.318
27 2.363
28 2.409
29 2.863
30 2.000
31 2.409
32 2.818
33 2.363
34 2.45
35 2.50
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 Ta
Reliabi

Test
Experimental Academic
Procrastination Scale
Tuckman's Procrastinat
Scale
participants at various academic stages (m
with differing socioeconomic levels.
Identifying one’s level of procrastinat
students. By taking the EAPS, students ca
procrastination, and in turn, develop techn
their time management deficiencies.
The EAPS was only a measure of aca
evident that there are several other types o
procrastination involving work, health issu
Supplementary tests should be researched
other areas of procrastination leading to th
be given together to assess one’s total proc

19 Tuckman
Tuckman, Bruce W. “The Developme
Procrastination Scale.” Educ
51 (1991): 473-480.
Never Hardly Ever Sometimes

6. I feel that my life is in control when I fin

1 2 3
Never Hardly Ever Sometimes
7. My confidence level in my ability to com
procrastinate.
1 2 3
Never Hardly Ever Sometimes
8. I tend to put off assignments in hope tha
1 2 3
Never Hardly Ever Sometimes
9. It is important to me to prioritize my act
12 3
Never Hardly Ever Sometimes
10.1 feel waiting until the last minute to co
negatively affect my grade.
1 2 3
Never Hardly Ever Sometimes
11. If something better comes up, I tend to
12 3
Never Hardly Ever Sometimes
 B = That’s
C = That’s
D = That’s
_1.1 needlessly delay finishing
_2.1 postpone starting in on th
_3. When I have a deadline, I w
_4.1 delay making tough decis
_5. I stall on initiating new act
_6. I’m on time for appointme
_7. I keep putting off improvin
_8. I get right to work, even on
_9. I manage to find an excuse
_10.1 avoid doing those things
_11.1 put the necessary time i
_12. When I get tired of an un
_13. I believe in “keeping my
_14. When something’s not wo
_15. I believe that things I don
_16. i consider people who ma
rotten.
_ 17. When it counts, I can ma
_18. I am an incurable time w
_19.1 feel that it’s my absolut
 I,_, v
as a participant in a questionnaire study co
King, Kristi Rudasill, and Mandy Stevens
of the general nature and purpose of the q
the kind of questionnaire I will be taking
I realize that it may not be possible fo
of the questionnaire to me until it has bee
calculated. It is also my understanding tha
the questionnaire at any time. I grasp the
data in the examiner’s study and will rem

Signature:
 some mysterious force, like magic. Now th
lives for God. I had “asked Jesus into my
when I was about five and saying some so
telling my parents the next morning, but I
holy. Then there was the time when I was
just to make sure. I confused my parents, a
counseling me. Sometimes I “asked Jesus
out of fear of endless flames and gnashing
somehow I was missing something. I got t
have sometimes, but it was not always ther
life of faith has been different from many
seem to progress and other times I feel dis
days I feel like I am just meeting God for
be saved? What does it look and feel like?
I doubted the validity of my salvation
I met a friend who was honest enough to a
and the hour of her conversion either. How
negate her salvation. Her story encouraged
story I found other people with similar exp
Norris’s account of her conversion as a pro
change, I found my story! I am learning th
of many ways to come to know Him.
My response to Norris’s work, of conn
feminist, a theological conservative,
and her work a “thoroughly original
Amazing Grace). The Cloister Walk w
the Year, and remained on the newsp
Mira he l la, a popular magazine simila
Norris one of the 25 smartest women
to the article’s author Lisa Shea, Nor

has assumed the mantle ol a

the modern-day exigencies o
of self-help nor the old-fash
charts her own course-one t
plain spoken, (par. 8)

Shea writes that Norris has written o

of belief is neither stuck in the patern
day mire of quick fixes and pious bro
reviewer Robert Coles wrote in a rev
works are about “the biggest subject
life” (Coles). Popular mainstream Ch
“I find her eloquent, honest, and inva
and warmed the faith of old-timers li
Christianity seriously for the very fir
Explanations for the success of N
2).
The theology these reviewers found so
narrative or story theology, a theology that
stories. Doctrine or dogmas analyze and sp
definitions or creeds. According to Terrenc
Theology, a theology made up of doctrine—
difficulty showing how the faith enters into
ideas are there, but how they work in every
In an article on Christian autobiograph
are essential because they incarnate doctrin
metaphors of the faith are lived out in real
Christian beliefs are not words only, but tru
(31). In his book, What's So Amazing Abou
Christian idea of grace. He writes:

To borrow E.B. White's comment

can be dissected, as a frog, but the
innards are discouraging to any bu
just read a thirteen page treatise o
Encyclopedia, which has cured me
display its innards. I do not want t

Rather than dissect or pick apart the intrica

“unchurched,” and “faith.” Some chapt
experiences, or stories that flesh out the
introduction to the book Norris states:

My book might be seen as a s

consciousness, an attempt to r
glassy-eyed piety from religio
by grounding them in the wor
comically fallible human being
record of my engagement wit
lexicon that most trouble and
indulge me as I try on my sca
around on my tongue, as I pla
unfold. (Amazing Grace 8-9)

Norris’s purpose is therefore not to nail

and beliefs—libraries are full of books o
incarnation to heresy-but to show poss
to live them.
Norris calls this way of finding me
experienced this “way of knowing” in
readings of the liturgy, or scripture, set
preached, but soaked in-from the way
 Michael A. King, in his article, “Flesh o
and Story,” explains that traditionally doctrin
people respond to stories more actively than
that stories show how doctrines and ideas are
is correct that people respond more readily to
more important and “fundamental” than prop
This theology explains in part the success of
readers and offer a theology that enters into
Doctrine is not discarded in narrative the
and story need each other: “The skeleton of
interpret the story of our lives” (39). The two
and are both needed (40). Norris's works are
Christianity, but she explores how this doctri
also help to clarify what King calls the “gray
answer certain questions (King 41). For exam
your neighbor? To answer this question Jesus
despised by Jews, who helped a helpless Jew
side of the road. Similarly Norris tells the sto
New York. As the man cut her hair and disco
Benedictines, he explained how he found lov
of Trappist monks: “They don't preach at yo
yourself," said the man, “You know, I've nev
since. It blew me the f— away.” Norris respo
mean” (Cloister Walk 70). She too had exper
stories of her process of conversion sh
transformation played out in her life.
autobiography, or autobiography focu
been located in the story of God’’ (Jon
the works of Paul in the Bible and Sa
autobiography remains the standard (M
Amy Mandelker and Elizabeth Power
autobiographies, the spiritual autobiog
including Norris, follow the pattern h
pattern consisted of an account of life
of the events that led to the encounter
conversion, and then a description of
Powers 16). On careful examination,
this pattern in specific ways that can
Ann Graff, in an article on theolo
calls theology “a conversation” that n
(232). The idea that women’s experie
“gender constructs,” separate from “s
means to be male and female (Graff 2
it is not inborn characteristics, but cha
society and culture (Graff 218). Note
which characteristics can be attributed
like to make readers aware of what so
common in most women. I emphasize
by male experiences and patterns is problem
Carolyn Heilbrun, author of Writing a Wom
live by the stories we have read or heard. W
Texts, or scripts, are the stories we are told
the movies we watch, the literature we read
give us examples of how lives are lived. W
beyond the ones already written, such as th
people do not find acceptance because the
their lives. In particular, if women do not f
theology, they feel estranged from it (Ochs
Thus, Norris’s work is important and f
she uses story theology, but because she in
experience of faith. Norris develops a narra
scripts written for Christian believers, both
saturated with the branch of cultural femini
theory of women’s unique experience of an
these ideas, women have different ways of
these characteristics are not strict and may
all women. The ideas of female spirituality
women’s experiences, as mothers, wives, a
their spirituality (Ochs 140).
Feminist theology developed along wi
order-among other goals—to uncover ways
of women from theology, influenced talk a
empower them to cope with everyday l
God as a woman, and accomplishes a “
221).
One such “mythic narrative” is the
or what Robert Coles calls “this search
a New York Times review writes that N
pilgrims but also a contemporary Amer
number of cultural fads, trends and pre
searching expedition within herself, co
traditional pattern for telling one’s story
Carol Ochs defines the journey metaph
preparation,” has “various stages or lan
destination” (117). The journey model
Progress. The main character in Part I,
stages on his way to the Celestial City.
obstacle overcome takes him farther alo
at the end of the journey after he dies.
and he must journey alone to God, rath
him. The journey model for spiritual au
Augustine’s Confessions, which recoun
wills, one new, and the other old, one c
period of rebellion, and then conviction
recounts, “by a light as it were of seren
darkness of doubt vanished away" (Au
imagine why God would want me, of all peo
foolish enough to take me as I am, I guess I’
xviii).
The traditional model for spirituality is
to the next. Each stage is experienced only o
ol closeness to God, times of distance, times
Our growth is not always forward because w
unlearn, and learn (Ochs 123). Norris explain

There is no right or wrong way to d

life . . . But it will be necessary to r
even make a mess of things-in orde
it comes to faith, while there are gu
and the scaffolding of the church’s
one right way to do it. (Cloister Wa

Writing of a woman she knows who wants to

and tradition but fears the church and the Bib
of rules for her to follow, but only the messy
(Cloister Walk 65). Norris accepts the proces
unwilling to force a set of rules or goals on a
The very structure of Norris’s works reje
observes that Amazing Grace is not organize
 up-and I hadn’t me him yet-
definition of conversion and

She finds another spiritual model in th

reflects:

Her faith was alive for anyon

conversion is no more specta
live with and work among .
the ordinary people in our fa
a new light. (Amazing Grace

Norris’s story shows that the doctrine

Some people are like Paul-blinded by
are more like Norris-in the conversio
“a process . . . not a goal.” Norris quo
“Night is drawing night. How long th
has already taken, how you have need
104). Rather than regretting the time
finds it all part of the walk. The value
doesn’t seem to fit the goal of the live
ideal state of spirituality. Rather, the g
and growing process. She writes:
Women, whether they are mothers or not, a
society (Ochs 44). Mothers are aware of th
not in total control of their time because the
before their own (Donovan 102). Also, sinc
confined to the “private sphere” of the hom
housework, which must be done again as so
under cyclic time (Donovan 101). Donovan

The housewife is immersed in the

way that most men are not, and th
products-that they have been pers
an avenue to the sacred that most
profane, alienated world of exchan
have. (102)

Menstruation also gives women a sense of

while childbirth and breast-feeding give wo
physical events beyond the self’ (Donovan

[Women] desire to find the sacred

Women seek to find a spirituality t
world, but transposes them into th
the sacred in the profane, in the or
lives. (52)
into acts of worship. Norris finds tha
She writes:

As a human being, Jesus C

daily as any of us. And I se
incarnation of Jesus Christ
intimately concerned with o
that this is really what we w
old, flabby and feeble, and
tempting it is to disdain wh
comfortable gnosticism. (11

Women, says Ochs, learn to see

the telling of their own stories, wom
making very real connections betwe
(114). Telling stories is a way of aff
use of narrative theology itself is an
women’s epistemology. Josephine D
women are “contextual and narrativ
Leonora Tisdale, in her study of wo
tend to use more self-disclosure and
that in their sermons, women chose
more related to everyday, real-life is
Because women find meaning i
 (224). Norris finds comfort in the fact that
its feelings. Norris writes that “psalms act
our tendency to try to be holy without bein
psalms make us uncomfortable because the
depth of our pain or the possibility of its tra
Walk 96). The conflict between the body an
the walk s focus is on where one is (earth)
become (a saint in heaven) Norris’s focus i
become, but where she is. She is very accep
acknowledge what she is rather than what s
In a society ardently focused on succes
“being all you can be,” the walk model is c
called The Cloister Walk “soothing and com
“was like being on a spiritual retreat,” and y
needed reassurance to someone who has be
contemporary Church that God loves us in
failings” (Customer Reviews).
The walk model is also comforting bec
relationships that women value become imp
soul journeys alone to God and salvation. B
focused on relationships and value connecti
the importance of relationship in its denial o
“In real life,” writes Ochs, “we do not climb
“Traditional spirituality aims at open
male-centered perspective, it achieve
through trials” (32). In contrast, mot
they need other people, and that all p
writes. “If there is no true recognitio
remain a vague fear of dependence”
with God is knowing our dependenc
Norris shows an awareness of b
the community of believers. Her nar
that acknowledges the healthy depen
mothers. Norris finds this freedom t
Psalms. She writes of Psalm 131, w
mother’s breast”:

This psalm speaks of the gr

of my greatest freedoms is
put up In the first part of m
down. This psalm tells me
not demeaning. (Cloister W

In his examination of the theme of c

writes that when Norris published T
poetry, after her move to South Dak
“human beings are born in families,
 whims as needs to be granted . . .
pandering to delusions of self-imp
diminishes our ability to distingui
Walk 14-15)

Without preaching, which is characteri

suggests that readers can learn from Bened
with care for others. This kind of life does
“schooled in individualism;” they must lea
(iCloister Walk 21). Norris shows how men
temperaments, and habits, can live, work a
is no exaggeration to say that you find A1 F
next door to each other. Mother Angelica a
Jesse Helms” (Amazing Grace 158). Norris

I have come to suspect that when

religion what they are really sayin
people. At least not enough to tru
spirituality. How can they possibl
with whom they may have little in
their religious journey? (Amazing

Graff states that the idea of communit

the church today. The vision of community
depression” result from radical indiv
breakdown of individuals (Bellah 13
Bellah argues that American Pro
Catholics about community, rituals,
the focus off oneself. Bellah argues
which is able to find value in rituals
sacraments, says Bellah, “pull us int
connections,” where the individuals’
focus is on the group in the world fi
Norris’s writing is a backlash ag
American society and an illustration
find meaning in Catholic traditions.
interfering in what I like to pretend
rule of the Benedictines is based on
(Cloister Walk 6). In the monastery,
to be in relationship to others. In suc
you are not the center of the univers
daily before your eyes’” (Cloister W

[Monasticism] contradicts
across the grain of consum
media that dominate Ameri
culture. As such, the lesson
can be made meaningful to others, so it doe
personal” (25-26).
Telling stories also highlights another a
Mason in her study of female spiritual auto
which women write with an awareness of c
discovery of female identity seems to ackno
recognition of another consciousness, and th
linked to the identification of some ‘other’”
helps women write their stories (Mason 210
In contrast, the two major male pattern
confessions of Augustine and Rousseau. In
in conflict—the spirit battles the flesh (Maso
“characters and events are little more than a
consciousness” (210). In contrast to the patt
male patterns focus on the self as “utterly u
God and others are not as important as the s
write his life in relation to other lives. For h
determining freedom are the key virtues” (J
meet women’s needs (Mason 210). In contra
grounded in an awareness of other people a
210).
Mason outlines four patterns for “relati
women’s spiritual autobiography, patterns m
While female spiritual autobiographers may
unifying of a public and a private co
identity in her family, her Puritan co
Mason writes that “it was the mergin
collective consciousness that enabled
identity as a poet” (230). Anne Brad
community, which, Mason writes, “i
but a world newly transformed, and
power of providential destiny so tha
People” (Mason 227).
The “other” that grounds Norris
grandparents, the members of her ch
community- “men and women who
guidance and grounding when [she]
conversion, and acted as her “cloud
writes, “Christian conversion is not
can strive for and attain for oneself,
(Amazing Grace 107).
Because of women’s awareness
awareness of their audience. One cu
with such a clear and down to earth
with you discussing her experiences
preaching has been found to be char
examples” (Tisdale 105). In her boo
Tannen writes that women use “rapp
in an audience, they won’t have the courage
write (Bolker 53-4).
Norris’s writing is characterized by this
whom are skeptical about Christianity and h
Bradstreet writes to tell her story to her fam
faith ol others, whether believers or not. Str
Christianity from “both the believer’s and th
3). Stroud observes that she may not reach
without faith (par. 13). Bradstreet writes in
book by Any yet unread/I leave for you whe
you may find/What was your living mother’
Loue/And God shall Blesse you from above
writes in her letter of her faith in God, her s
Norris has a similar purpose. “Oh, my g
asked one of Norris’s friends after hearing s
faith. Norris wrote Cloister Walk in part to e
and her friends” (qtd in Edwards par. 5).
The review of Amazing Grace in Peopl
you have ever felt overwhelmed, turned off
language of Christianity” (31). Norris is aw
reactions to her writing. Tisdale finds that fe
identifying with their audience and more oft
107). This creates affinity with hearers and
is one of the audience and is listening to the
awareness of others (Chopp 12). Norr
to the church today the value of mutu
revolution” (Johnson 69).
Norris frees readers from the not
autonomous people, which is not the
Psalms. She writes,

It would be impossible to lo
to love others unless one we
maybe, impossible to truly l
participating in the holy. (Cl

Norris develops a new type of mutua

unhealthily dependent. People are stil
trinity, with a “self-transcending uniq
Norris’s view of God is one of co
personal communion, and is influenc
others. Graff writes that women’s sto
distortions of Scripture and the multi
harm to women” (231). By neglecting
the character of God is distorted. In t
take part in human life, but instead, h
patriarchal society that doesn’t give v
about God are rooted in a patriarchal
between male and female. The God of patri
who does not risk loving the world too intim
starkness of the cross to be “like a slap in t
women value connection as the “very grain
include this in description of the character o
(Johnson 225). Norris’s narratives that valu
of incarnation and the cross, take God out o
roles is that given to the male gender in our
If Norris writes outside gender roles, sh
male and female experiences. Gender roles
biological. This helps to explain why Norri
monastery. Heilbrun writes that men define
“not women,” men are expected to reject w
caring. The monks Norris meets transcend g
and caring. They do daily tasks-cooking, cl
private sphere in which women have been c
connection and relationship over goals, and
linear time. Their lives are focused on the d
and duties.
While Norris’s writing shows the influe
spirituality attributed to females, but actuall
females. It is confining for both sexes to lim
and gender roles. Norris provides a needed
the experiences not part of traditional theolo
 that I need be a firm and eve
face in ‘His’ church. (Cloiste

Norris felt restricted as a child in wha

“A writer . . . once said that the true r
denial. The psalms demand that we re
delusion that things are better than the
for joy”(Cloister Walk 94). Norris ma
the Psalms. She observes:

Anger is one honest reaction

full of anger . . . the psalms
psalms are poetry, and poetry
images and stories that reson

Norris’s surprise at the honesty of the

expected to suppress her feelings.
In a chapter called “Acedia” in T
continual struggle with depression, ca
am observing my life more than livin
the doubts and fears she felt about Go
resonates with readers. Michael Milb
Amazing Grace, states that “honest pe
she calls the act of throwing a Bible a
connection, caring, awareness of communi
focus on the daily. Norris shows how these
which concentrates on individualism witho
also able to write with an honesty tradition
narratives free both men and women, and
narratives accomplish the important task o
Christian life.
 arch-f 19521 + 1+ wAAA+Kathle

“Customer Reviews: The Cloister Walk.

<[Link] exac
ts/book...5843/ref=pm_dp_ln_b

Dickinson, Emily. “Selected Poems.” M

Donovan, Josephine. “Toward a Women

Scholarship. Ed. Shari Benstoc

“Editorial Reviews: Amazing Grace.” am

[Link] o
./qid=953415980/sr=2-2/l03-92

“Editorial Reviews: The Cloister Walk.”

<[Link] exe
..5843/ref=pm_dp_ln_b_5/103-

Edwards, Jonathan. “Personal Narrative.

Edwards, Tamala M., and Richard N. Os

South Pacific. 24 Aug. 1998, se
1999 <EBSCOhost/MasterFILE
Mason, Mary G. “The Other Voice: Autobio
Autobiography: Essays Theoretica
Princeton: Princeton UP, 1980. 207

Merton, Thomas. “From The Seven Storey M

97-116.

McGrath, Bernadette. “The Quotidian Myst

‘Women’s Work’ 1998 Madaleva L
Journal 123.8 (1998): 106.

Mandelker, Amy, and Elizabeth Powers, ed

Spiritual Autobiographies. New Y

-. Preface. Pilgrim Souls: A Collection o

Mandelker and Powers. New York

Milburn, Michael. “The Lord’s Lexicon.” N

1998. 3 Mai*. 2000 <[Link]
arch+22793-3-wAAA+Kathleen %

Millea, Holly, et al. “The 25 Smartest.” Mir

Nov. 1999. <EBSCOhost/MasterFI
Stroud, Irene Elizabeth. “Words of Wi
1998: 17-18. 1 Nov. 1999 <E
1220015>.

Tisdale, Leonora Tubbs. “Women’s W

for Preaching.” Women, Gend
Jane D. Douglass and James
Knox, 1997.

Yancey, Philip. Whats So Amazing Ab

1997.
classes. Nevertheless, the ship’s sinking a
important because the incidents are key in
classes.
Passengers on the Titanic, which sank
according to social class when they board
portrays an important belief of the time pe
The superiority is evident in the ship’s cab
in rooms that sleep four to six people with
two to a bed. In contrast, rich passengers e
conditions. Each cabin has its own living
for everyone in the stateroom. Differences
also evident when the ship begins sinking.
passengers on the lifeboats while they load
section of the ship, where they are left to d
actions taken during the ship’s sinking dis
as superior to the poor class. Molly Brown
however, complicate the simple division o
rich and the poor but honorable. Molly is
compassion for people who are part of the
compassion, Molly urges her half-filled lif
class people on the sinking ship. The Old
so; they remark that the lifeboats have sav
Jack and Rose’s relationship also show
implications, so do the movie’s charac
attend fancy dinners and political disc
third class passengers celebrate life wi
difference in the classes is evident in t
passengers are bias and languid. In con
are laughing, talking, and smiling. The
social implications - although the low
of the rich class, they can enjoy life. A
life more than the upper class because
The movie focuses on what happens w
their differences, each class makes a v
survival. In Jack and Rose’s relationsh
love that Rose longs for, and Rose brin
survival.

Binary Oppositions
Obviously, rich and poor are cont
implications, Titanic demonstrates the
example illustrates an important conce

1 Bryan Jackson, “Titanic: What the Movie Let

[Link]
2 Ibid., paragraph 18.
constant force in any society. Most societi
the god is no longer the focus of that socie
Consequently, the god is decentered. The p
is never a firm center - there are many cen
a firm center, or a “privileged” element, ca
A broad explanation of how binary op
established to provide a firm foundation fo
detail. Largely, the struggle can be viewed
World. Characters from each world view t
in a state of flux, is simultaneously accepti
the New World. Fitzgerald’s New World ch
Old World characters value tradition. The
opposition through Jay Gatsby, who repres
Nick Carraway, who represents the Old W
his past so he can progress into the New W
moves east because doing so will mean he
On the other hand, Nick is unwilling to pa

3 Charles Bressler, Literary Criticism: An Introductio

Prentice-Hall, 1994), 179.
4 Jacques Derrida, “Structure, Sign, and Play in the D
Critical Tradition: Classic Texts and Contemporary T
1998), 879.
how educated the person becomes as
however, is an exception to this belie
university - Yale - but unlike Gatsby
his work as a bonds salesman. Intelle
relate to the idea of progress. The Ne
providing stability in a new society,
strong family ties to succeed.

Defining the American Dream

While the idea of binary opposit
concepts of opposition and conflict a
new belief systems or new traditions
to the Gentiles, to the Americans and
differing groups that believe their be
American history typifies the idea of
the American Dream. This dream, a
invites differing ideas and philosoph
be a melting pot is at the dream’s co
American Dream is more problemat
dream. The problem of defining the

5 p scolt Fitzgerald, The Great Gatshv (New

6 Ibid.
the importance of materialism, the need fo
technology and change in surroundings), t
secular, and the relationship between the i
Materialism encompasses many types
materialistic emphasis on cars, clothes, ho
essay “The Way to Wealth," Benjamin Fra
two men concerning tax increases. Frankli
of pervasive materialism. Abraham, the es
“will no longer complain of bad Times, or
when they discover how fortunate they ac
with the observation that the people listen
practised the contrary” and “began to buy
fine clothes and outward appearances exem
Andrew Carnegie’s definition of mate
essay “The Gospel of Wealth,” Carnegie,
holds that materialism is a positive good.
of property civilization itself depends” and
his hundred dollars in the savings-bank, a

7 Frederick Gentles, “It's Only a Dream,” Dream On

Steinfield (San Francisco: Canfield, 1971), 4.
8 Benjamin Franklin, “The Way to Wealth,” Dream
Melvin Steinfield (San Francisco: Canfield, 1971), 5
alcohol,” and “a marked disposition to
anything.”11 Miller illustrates another
some sort. In addition, use of the word
demonstrates another important defini
into an unknown and unexplored land
believed Godliness was the answer to
progress to another important belief in
sacred and secular.
When the Puritans settled in the N
theocracy. Puritans “brought with them
locked into their absolute truths about
Puritans thought of their “community
how God commands His church and H
constructed their new society around
sacred (God) and secular (governmen
list of iniquities, leaders believed citiz

9 Andrew Carnegie, “The Gospel of Wealth,” W

John D. Ramage and John C. Bean (New York:
10 Ibid., 662-63.
11 Perry Miller, Errand into the Wilderness, Dr
Melvin Steinfield (San Francisco: Canfield, 19
12 Frederick Gentles, “True Believers in the Pr
Gentles and Melvin Steinfield (San Francisco:
Gatsby exemplifies Emerson’s definition
about his shady occupations. Emerson ob
authority ranks higher than society’s influ
The ideas behind the American Dream
such as class divisions, have European co
American, not European? In early Europe
successful was to be a member of the roy
common person could rise in social class.
America, they desired a fresh beginning a
capable of being financially self-sufficien
living a dream that was previously unavai
American because America held more pro
Vast differences exist in how earlier g
the dream and how the citizens in Fitzgera
changes in Fitzgerald’s world accounted f
American Dream and the tension between
oppositions. People were caught in a trans
present, largely due to World War I, which

13 Miller, 63-64.
14 Carnegie, 666.
15 Ralph Waldo Emerson, “Self Reliance,” Ralph W
Poems, ed. Robert D. Richardson (New York: Banta
16 Ibid., 153.
people are rich, but they are spiritual

Textual Analysis: The Role of B

Fitzgerald's Works
Fitzgerald’s characters fail to re
generation experiences the opposing
During the 1920s, people were expe
mentioned earlier. World War I had j
Americans had felt uncomfortably in
Inferior feelings resulted from the an
writers and other artists during the tw
pernicious.”21 This anti-intellectual m
to question past traditions and to red
Titanic is an excellent example of ho
niche in society. The ship was lavish
make it the biggest and best ship to
luxury liner compensates for Americ

17 Frederick J. Hoffman, The Twenties (New

18 Barbara Solomon, Ain't We Got Fun? (New
19 Ibid., 2.
20 Hoffman, 23.
21 Milton Plesur, Intellectual Alienation in th
22 Jackson, paragraph 3.
Class Divisions
Dividing citizens into classes based on
opposition that is not new to the American
division into the rich and the poor has roots
a large role in the dream to the extent that “
ingenuity” are the citizens who can realize
allows people to succeed and fail. As noted
believe that material wealth separates peopl
materialism adversely affects society becau
“expensive Follies,” or what Franklin defin
class, and people who do not have nice clot
Carnegie counters Franklin’s definition by a
from class divisions based solely on money
should be more concerned with ultimate rea
should ignore materialism and focus on the
and learning to recognize blessings - that w
Carnegie implies the opposite - people shou

23 Hoffman, 23-26.
24 Gentles, “It's Only a Dream," 11.
25 Franklin, 57.
society. Those who create a facade, ho
Tom and Daisy Buchanan are both mis
of Fitzgerald’s use of the word “farm”
highly important.
The word “farm” creates dichotic
rich, fruitful land where wheat and veg
this fruitful land, however, lies land th
Fitzgerald’s use of the word “farm” pr
on which nothing grows. Despite the f
underneath the land lies soil that is pot
attention needed to make it grow and f
“farm” is not a coincidence, for it desc
West Egg and the East Egg. In his poe
the spiritual impoverishment people ar
describes the land as uncultivated “sto
“broken image[s],” or broken spirits.29
answers to spiritual problems, and love
sees the answer to society’s problem in

26 Fitzgerald, Gcitsby, 9.
27 Ibid., 27.
28 Ibid., 10.
29 Thomas Stearns Eliot, The Waste Land, Mode
O'Clair (New York: Norton, 1989), 282.
constitutes one class, but the elite class has b
Old Money and the nouveau riche. Fitzgeral
working, powerless class as Europe, and he
Gatz, Jay Gatsby’s father, but Fitzgerald sho
changed over time with the addition of two
Fitzgerald’s division of the upper class into
money is not the real issue behind the divisi
division is a search for emotional and spiritu
character’s true place in society.
The development of the new wealthy cl
Fitzgerald’s works because society must dete
appealing. Anson in “The Rich Boy" is an ex
the eldest of six children who [will] some da
million dollars.”32 Anson’s father has already
concerns about money are nonexistent. Also,
narrator, fulfills the older ideal of living in a
of hard work. Nick’s money comes from a g
wholesale hardware business that my [Nick’s

30 Ibid., 292.
31 Ibid., 291.
32 F. Scott Fitzgerald. “The Rich Boy,” The Short Storie
Bruccoli (New York: Charles Scribner's Sons, 1989), 31
and Bill have turned to people to fill t
worshipping material wealth. For exam
family, he is denied his greatest desire
concern [is] his own growing loneline
marry.” In addition, “he [becomes] no
not only affected his personal life, but
people "to dissolve and disappear.”36
become emotionally and spiritually dr
Bill’s career struggles deplete him; co
lean, in a way, on Emmy’s [his wile]
dependency on Emmy causes Bill to f
himself.37 Obviously, money is unable
emotional fulfillment.
Also emerging during this time p
class is in an ambiguous position betw
need. As a result, the people are force
own set of values, which places them

33 Fitzgerald, Gatsby, 7.
34 F. Scott Fitzgerald, “Two Wrongs,” The Sho
Bruccoli (New York: Charles Scribner's Sons,
35 Fitzgerald. “Rich Boy.” 328.
36 Ibid., 341
gains material objects illegally. His house “
Hotel de Ville in Normandy, with a tower o
thin beard of raw ivy, and a marble swimm
of lawn and garden.”39 Gatsby literally inv
coincidence that his house is covered with
aspects of Gatsby. First, it symbolizes how
Second, the description of the ivy as “a thi
shows how Gatsby has potential to be som
reached his potential - hence the irony of t
title.40 Gatsby is “great” on two levels: he
has potential greatness of soul.

Individualism vs. the Community

Ralph Waldo Emerson defines individ
solitude;” however, the definition also has
enjoy “the independence of solitude” so m
disconnected from the community.41 An ex

37 Fitzgerald, “Two Wrongs,” 526.

38 Derrida, 878.
39 Fitzgerald, Gatsby, 9.
40 Ibid.
41 Emerson, 153.
deals with the challenges of finding a b
Percy’s family owns a mountain that ho
Carlton Hotel; there is no doubt the fam
wealth, they enjoy the pleasures only th
ways. In the morning, their beds “tilt u
are “plumped gently into water the sam

42 Robert Bellah, ‘‘Religion and the Shape of Na

43 Bellah thoroughly explains the concept in his
Culture.” Bellah blames Protestants alone for the
individualism,” in which people have come to th
autonomous” (Bellah, 11). According to Bellah's
presence during communion because the bread a
the blood and body of Christ. Because of this ma
community as they share in their experience. Sin
used in communion are merely symbolic of Chri
Protestant's participation in communion promote
a result, communities suffer a breakdown in com
Bellah, is found in participating in the Eucharist.
“[tjhe sacraments pull us into an embodied world
world of autonomous people (Bellah, 13). Partici
up all sense of autonomy. As you can see, Bellah
is not a balance between Protestant and Catholic
44 F. Scott Fitzgerald, “The Diamond as Big as t
ed. Matthew Bruccoli (New York: Charles Scribn
45 Ibid., 191.
 Sociologist Ferdinand Tonnies coined t
Gesellschaft which describe the two types o
Big as the Ritz.” A Gemeinschaft communit
importance of family where people are “[a]
living together.”48 The close relationships c
sufficient and autonomous. (Although “self-
terms normally reserved for individuals, I w
Gemeinschaft because the community is so
functions as a group, but as an individual).
“everybody is by himself and isolated, and
against all others. Their spheres of activity a
that everybody refuses to everyone else con
sphere.”49 Gemeinschaft and Gesellschaft ar
Fitzgerald’s works because both have disadv
Fitzgerald’s works. For example, Braddock
Gemeinschaft community. He decides to ke
which causes the family to work together to

46 Ibid., 193.
47 Ibid., 214.
48 Ferdinand Tonnies, Community and Society {Gemei
Michigan State University Press, 1957), 33.
49 Ibid., 65.
not the center” and “[t]he concept of c
coherent.”52 Since the dichotomies pre
realizing the American Dream, the opp
Dream, which according to Solomon, i
basic ideas behind the American Dream
Fitzgerald’s works but in the ideas of i
Carnegie, then the center of American
American society has been based on an
contradictory nature will never be attai
Literary characters can “buy into”
novel Bread-Givers, published in 1925
Gatsby was published, relays the true s
above her immigrant neighborhood and
character defies her father and receives
Essentially, she fulfills the rag-to-riche
the American Dream. The character, ho
the concept of the American Dream be
to her father’s aid and helps the man w

50 Ibid.
Barbara Solomon. The Haves aiul Have-Nots
52 Derrida, 878-79.
53 Anzia Yezierska, Bread Givers (New York: Persea
54 Jimmy Buffett. Barometer Soup, Jimmy Buffet, M
 Essays, Lectures, and Poem
York: Bantam, 1990.

Fitzgerald, F. Scott. “The Diamond

Scott Fitzgerald, edited by
Scribner’s Sons, 1989.

- -. The Great Gatsby. 1925. New

- -. “The Rich Boy.” The Short Sto

Matthew J. Bruccoli. New

- -. “Two Wrongs.” The Short Stor

Matthew J. Bruccoli. New

Franklin, Benjamin. “The Way to W

Frederick Gentles and Melv
1971.

Gentles, Frederick. “It’s Only a Dre

Frederick Gentles and Melv
1971.
 University Press, 1957.

Yezierska, Anzia. Bread Givers. 1925. New

unionize the South and her industries. Thi
Strike that many have never been able to f
numerous primary and secondary sources
attempt to find some meaning in the storie
The central purpose of this essay is to
information found in these sources and to
of reasons for the Loray Mill Strike and n
circulated: that it was simply a Communis
include: paternalism, separation between t
fact that many of the workers were a rural
out system of production, and the struggle
Each of these five reasons will be disc
paternalism. What does this term mean? W
workers and the mill owners? Most impor
strike? The Concise Oxford Dictionary de
practice of governing in a paternal way, or
associates or subordinates."1
In the South, textile mills began devel
not at a very rapid pace. However, a decad

1 The Concise Oxford Dictionary, Ninth Edition (New

Inc., 1995), 1000.
 homes....two large dormitori
[Link] dormitory ha
reception rooms and halls. ..
with baths, writing rooms, et
will be a bowling alley, a po
say nothing of shower baths

More important than all of this, t

their employees and had a direct inter
villaae of Glencoe, which is three mi
son lived in the village with his empl
children by name. Despite Holt’s (the
‘just like on of us,’ a resident recalled
paternal gifts. One saw to it that all h
Christmas-which he delivered person
private train for picnic outings on the
shared wood or coal with their subord
winter.

2 Brent D Glass, The Textile Industry' In North

Division of Archives and History North Caroli
3 Sydney Nathans, The Quest for Progress: Th
(Chapel Hill, North Carolina: The University o
4 S. H. Hobbs, Gaston County-: Economic and
Broughton Publishing Company, 1920), 22 - 2
5 Nathans, The Quest for Progress, 30.
 to such limited demands. Owners a
limits of their [Link]
decision....to restrict black labor in
black labor for anything other than
learned that such efforts were coun
and political action was the inevitab

Therefore, because of the Paternalism th

mill employees felt that they could walk off
and mangers would just give in to their dem
one big family. II the owner and managers d
they could always go to another mill as there
country during the mills’ early days.
This can be demonstrated by what some
the strike at the Loray. ‘“We just went to the
stand it any longer and he didn’t do anythin’
out.’.Many of them , when the strikes beg
superintendents and managers as they filed o
that there was no hard feelin’s.’”8 Further, on

6 Melton Alonza McLaurin, Paternalism and Protest: S

Organized Labor, 1875 - 1905, (Westport, Connecticut:
47 - 48.
7 John A. Salmond, Gastonia 1929: The Story of the Lor
Carolina: The University of North Carolina Press, 1995)
8 Paul Blanshard, “One Hundred Per Cent Americans on
8, 1929): 554.
went on. This was a process that bega
assembly line and his famous Model T
urban residential patterns. People now
shop....Suburbs, previously located w
now evolved as satellite cities, often t
cities.”10 It was these suburbs that the
from the cities.
North Carolina was not immune
R. J. Reynolds and his family fled the
was their country estate and working
twentieth century not only Reynolds
began to abandon the center of the cit
a widening social gulf among distant
suburbs, such as Myers Park in Charl
designed landscapes, and an elegant c
society."11
In Gastonia, those that could affo
the uptown area.

9 Louis Stark, “Threaten to Evict Southern Str

10 George Donelson Moss, America in the Tw
Prentice Hall, Inc., 1997), 123.
11 Nathans, The Quest for Progress, 64 - 65.
side of the town and the mill people, or ‘lint
the other. Between the two there is a great g
Obviously this physical separation from
townspeople’' affected the workers psycholo
live in the same village as their workers did,
town with everyone else. This definitely did
owners had been trying to create in the villag
provided did not disappear with them, but on
concept was severely injured by this separati
Furthering this separation between Lonl
fact that in 1919 the mill’s ownership change
1900 by George Gray and John F. Love. Thr
concept codified in the 1890's by Daniel A.
Capital for Manufacturing," the owners raise
local capital. However, this sum was not eno
machinery was more than $1 million.
Lacking in money, it is said that George
financing for their project. It is also said that

12 Salmond, Gastonia 1929, (Preface) 1 - 2.

13 Glass, Tlic Textile Industry in North Carolina, 64.
14 Blanshard, “One Hundred Per Cent," 555.
15 Lois MacDonald, “Normalcy in the Carolinas," The
269.
Of these rural dwellers, Stark writes:
of loyalty and friendship. But when a
he may have heartaches in following
but he follows it.’’17 This is exactly w
simply cast off the owners.
It should be noted that in the sam
marked as being “different’’ and the w
took place Gaston County’s first labo
Textile Workers formed a local, and i
walked off the job in protest to the ow
The workers did not walk off the
from the owners, but one must wonde
county’s first strike happened at this p
going on in and around the South for
“the unrest in the textile centres is mo
mills are [Link] where no atte

Even after this strike the mill ow

separate themselves from the workers

16 Salmond, Gastonia 1929, 12.

17 Louis Stark. “The Southern Hillman a New
1929): 17.
18 Louis Stark, “Threaten to Evict Southern St
their labor agents to neighboring states and
Owners became frantic over the severe labo
resorting to violence to steal laborers from

“The rapid growth of the industry

created a labor shortage had it not
agriculture. The low prices of cotto
almost equally low prices for tobac
production. The farmers got in deb
scarcely secure cash to pay taxes.
solid people, were forced into the m
who had been pinched first. But by
again after the depression of 1907-
plants began to be scarce. Labor sc
to the mountains enticed families w
They told of wages amounting to c
families had ever handled. They pa
they enticed workers from neighbo

19 In 1923 the Jenckes Spinning Company merged with

Company, which created the new entity.
20 Salmond, Gastonia 1929, 13.
21 Harriet L. Herring, Welfare Work in Mill Villages, (M
Publishing Company, 1968), 21.
remains that the representatives of m
the mountain sections ol North Car
Once in the mill villages, “men
seeing a railroad train or setting foo
exclaimed in wonderment when tra
modern life_For some time the ch
hours at unaccustomed tasks in the
These mill villages may have a
were some problems associated wit
a place that would make their work
village, as already discussed.

“Yet the transition from fa

For some - especially chil
be sudden and startling. Th
frightened many a novice.
room’ with her superintend

22 Jennings J. Rhyne, Some Southern Cotto

North Carolina: The University of North Ca
23 Ibid.. 67.
-■* Stark, “The Southern Hillman,” 17.
and doing what the supervisors and line m
totally against what these workers were ac

“then gradually the novelty of life

wear off. The mountaineer, once
hours irksome. While he tended h
the open air life in the hills.... Th
which seemed so alluring in the h
lost their glamor. Wants, increase
and magazine advertisements and
satisfied.”26

With all of these problems, one could

to leave the conditions in which they were
mills, many returned to farming, while ma
mill. A woman is quoted by Blanshard as
since we was married-that’s eleven years a

25 Nathans, The Quest for Progress, 31.

26 Stark, “The Southern Hillman,” 17.
 “He went about his work with en
replacing skilled with cheaper labor, a
within fifteen months the Loray labor
2,200. He slashed wages, imposing tw
more important, put much of the work
piecework basis. The general result w
percent, a drastic alteration in the mil
its workers, and the collapse of any li
Loray.”28
Without a doubt Johnstone was h
goals. In a letter to Johnstone, F. L. Je
about his chances of cutting the annua
However, since he had been able to a
thought that another $1,000,000 could
reduce costs further.
The problems with this are obvio
see. One will remember the Paternalis

27 Paul Blanshard, “How to Live on Forty-six C

1929): 580.
28 Salmond, Gastonia 1929, 14.
 in many instances lately recruited
the manufacturers of the Carolina
and potential laborers of Anglo-S
have been, successfully organized
its own ways and not accustomed
what it interprets as outside inter

Finally, one of the major problems wi

it meant that the workers had to really wo
Remember that these workers were used t
a life of farming. However, what the “stre
them. Before the implementation of this n
work long, hard hours, but they did have s
with young children who wanted to look a
piecework that they could do at home.... B
full-time....the company accommodated m
home at midday to feed their family lunch
an hour early in the afternoon to prepare s

29 Mildred Gwin Andrews, The Men and the Mills: A

(Macon, Georgia: Mercer University Press, 1987), 8
30 Nathans, The Quest for Progress, 32.
31 Lenoir Chambers, “Stop Watches Led to Textile S
The New York Times (April 7, 1929, 3): 1.
32 Nathans, The Quest for Progress, 33.
 The last reason for the Loray Mi
represented the struggle of women fo
This is a struggle that had been going
entirely achieved today, in 1999. One
one of the many battles in this long w
To understand this struggle, one
what has become known as the Popu
movement that women really started
attempting to get help to the masses
Boles “both men and women were ch
Alliance. The women were often mor
one had suffered longer or harder fro
exhaustion of farm labor than did the
During the next decade women t
communities in which they lived. “W
nurturing skills to the community aro
in purpose from self-culture to comm

33 Ibid., 34.
34 Blanshard, “How to Live,” 580.
35 Salmond, Gastonia 1929, 8 - 9.
36 John B. Boles, The South Through Time: A
River, New Jersey: Prentice Hall, Inc., 1999),
Massachusetts earned $1.83 per day as com
earned. In 1885 the difference was down to
$1.61 to $0.96 in 1890. One important thing
doing the same job, working the same numb
different rates of pay.

Of this situation in North Carolina,

“the average weekly wage received
the median wage was $[Link]
wage than females. The average w
and $13.58 for females.... 17 percen
receiving less than $11 per week as
male wage-earners. Further, 60.9 p
percent of the men were receiving

Seeing this disparity in wages, feminist

vote, began concentrating on issues involvin
seemed to have been the next natural step in

37 Ibid., 434.
3 8 William Hays Simpson, Sonic Aspects of America's
Cotton, (Columbia, South Carolina: Division of Genera
1966): 34.
39 Rhyne, Some Southern Cotton Mil\, 95 - 96.
 true-it is nevertheless clear th
altogether, it was the women
faced most of the violence, a

Two examples of women’s role in

baby in one arm, and a big knotted sti
apparently in her twenties, fought her
of strikers and shook a half-inch pipe
good humor, however, but she held on
Another prime example of one of
Wiggins. She was a simple country gi
even work at the Loray, but she still h
She was best known for the many bal
strikers. Why did she put herself on th
nothing to gain from? Ella Mae said i
rights. That is what will whip the mill
win. I want every worker to stick toge
and if we don’t stand up for our rights
fighting ourselves and fighting our ch
working class.”42

40 Salmond, Gastonia 1929, 47 - 48.

41 Legette Blythe, “Workers Are Anxious For M
Gazette (April 4, 1929): 1.
42 “Let’s Stand Together: The Story of Ella Ma
Organization for Women, Charlotte, North Car
the situation that they were in was, relative
said ‘“The unions was good.... It made the f
workers good to use their minds and do som
Ma’am, it shore does.’”44
The Loray Mill strike was a terrible eve
North Carolina. The reasons for it can not e
well before the time of the strike to understa
this, they can see that the strike was caused
common belief that it was simply a Commu
To many people this event was just that
However, that theory just does not hold very
puts this theory to rest the best of any the au

“The workers in the strike only kno

life. They do not know the differen
and for them ‘communism' is simp
have shouted ‘Wolf! Wolf!’ so ofte
little effect upon the workers. On th
track they sit in their overalls listen

43 Salmond, Gastonia 1929, 59.

44 MacDonald, “Normalcy,” 269.
All of these things, taken together, re
terrible violence that accompanied it.

45 Paul Blanshard, “Communism in Southern

1929): 501. 24
Harris, Julian. “Nordic Mill Labor Has Hu
(April 14, 1929, 3): 1.

Chambers, Lenoir. “Cotton Mill Men Unit

Times (April 21, 1929, 3): 6.

MacDonald, Lois. “Normalcy in the Carol

(January 29, 1930) : 268 - 269.

Mitchell, Reginald P. “Strikers in Gaston B

Charlotte Observer (April 3, 192

Stark, Louis. “A. F. of L. Moves in Caroli

(April 9, 1929): 17.

Stark, Louis. “Threaten to Evict Southern

(April 10, 1929): 3.

Stark, Louis. “The Southern Hillman a Ne

Times (April 21, 1929): 17.

Stark, Louis. “Textile Mill Troubles Grow

Times (May 19, 1929): 17.
Andrews, Mildred Gwin. The Men an
Textile Industry. Macon, Geo

Boles, John B. The South Through Tim

Upper Saddle River, New Jer

_. The Concise Oxford Di

Oxford University Press, Inc.

Glass, Brent D. The Textile Industry in

North Carolina: Division of A
Department of Cultural Reso

Herring, Harriet L. Welfare Work in M

Patterson Smith Publishing C

Hobbs, S. H. Gaston County: Econom

Edwards and Broughton Publ

“Let’s Stand Together: The Story of E

Carolina: Metrolina Chapter
1979.
 1930.

Salmond, John A. Gastonia 1929: The Sto?

Hill, North Carolina: The Univers

Simpson, William Hays. Some Aspects of A

Special Reference to Cotton. Colu
General Studies University of Sou
themselves closer to God by abandoning t
though women’s spirituality as separate fr
history, it is relatively new in popular cult
understanding of how both sexes experien
that God is bigger than individual percepti
In addition to the medieval examples,
Hurnard's allegories provide contrasts betw
well. The first line of Hannah Hurnard’s H
like a fairy tale. It reads, “This is the story
her fearing relatives and went with the She
‘perfect love casteth out fear '"{Hinds' Fee
than a fairy tale because it represents reali
teaches readers how to cope with their dai
allegory, which is defined as “the represen
abstract meanings through the actions of f
symbols’' (36). According to author C.S. L
immaterial in picturable terms” (qtd. in W
Louis Wilken, professor of religious studie
“without being attentive to allegory, it is n
198). Allegory is present in many of Jesus’
reader’s attention, and when analyzed even
Barbara Stern, associate professor of m
New Jersey, has studied the effects of alleg
and setteth me upon mine High Place
with the Shepherd (God), and is trans
is then able to leap to the High Places
Humiliation to tell others how to live
In the Preface, Hurnard asserts th
heavenly places after death, but are m
God’s children here and now-if they
{Hinds' Feet 13). Through her unique
Hurnard states that the lessons that a
those of: accepting and triumphing ov
grief, and pain, and ultimately, of find
incomparably precious: of learning th
Lord of Love himself in a new way a
{Hinds' Feet 13).
Hinds' Feet on High Places was
copies are still in print (Fisher 1). Ch
Feet number eight for “Best Christian
Steffen 2). Hinds’ Feet is so popular t
allegory for children have been produ
Feet on High Placeswas released i
the soundtrack would reach those wh
soundtrack, “Much-Afraid,” recorded
is named after the main character of H
paraphernalia associated with Hinds'
 Allegoiy, and the Construction of Self,” He
autobiographical account contains allegory
Bunyan s allegories are based on autobiogr
Much-Afraid is modeled very closely after
came after many years devoid of any kind o
Hearing Heart, she admits that she did not
most certainly not for God or herself. She w
complete with many rules and church servic
her. The weekend of her conversion, she say
preach. When he said, “Will you not look o
And look upon the Bible as his love-letter,
loving, real God (35). She recounts that her
found a center on which to rest with absolut
the first time in my life” (35).
Pilgrim’s Progress is also autobiograph
in a family whose “rank [was] meanest, and
the land (Grace Abounding 7). Despite this
school, but Bunyan spent his youth in rebell
autobiography, Grace Abounding to the Chi
temptations he faced and tells about God’s g
actions deserved. Bunyan explains:
journey to be.
Deborah Tannen, a sociolinguist
women view the world, a difference
spirituality. According to Tannen, me
society that ranks their importance as
this view, men use conversation as a
“protect themselves from others atte
around” (Tannen 24-5). Christian fol
struggling to stay on top of worldly
between s*ood and evil. He is an exa
contest in which independence is val
(Tannen 25). Christian has also been
experiences do not include what is im
was able to write about Much-Afraid
spirituality. For our purposes, the ter
individual’s coming into a relationsh
view the world as a “network of con
purpose of intimacy (25). Much-Afr
because her transforming experience
God. Her life is a community that va
Hinds’ Feet and Pilgrim’s Progress p
female spirituality through these bas
Bunyan’s view of God as revea
 However, Hinds' Feet presents a differ
female spirituality, one who “above all thin
delivering” (Hinds' Feet 60). In Maurine C
she asserts that Hurnard “turns the ageless
the Lord into a charming, attitude-changing
Much-Afraid serves is an immanent God w
her life. He knows her:

through and through, in all the int

better far than she knew herself. .
pity and compassion at the glowin
had so suddenly transformed the a
Afraid. (Hinds' Feet 27)

Much-Afraid learns that with the Shep

fear” (17). In sharp contrast to the transcen
Progress, Much-Afraid finds love, acceptan
Shepherd. Much-Afraid tells the Shepherd,
you are. There is no one in the whole world
Feet 26). Every time Much-Afraid makes a
Shepherd and falls back into the clutches o
Bitterness, Self Pity, etc.), she looks up exp
the Shepherd's eyes, but instead finds unbe
forgiveness. She finds that God understand
circumstances in women’s lives. Th
although they “cannot sustain [them
(91). The Shepherd tells Much-Afra
cannot be with her physically, “ther
can cross the desert sands as swiftly
valleys, and whenever you call for m
though she cannot make it alone, sh
this knowledge, Ochs asserts, which
loved. Thus circumstance can point
is with them through their hardships
According to expert Brita Gill-
know they are beloved of God” (37
by knowing she is loved by the She
calls her “interrelatedness with all b
fullness of reality and ultimately an
separateness” (38). Much-Afraid rea
tells the Shepherd what kind of love
that what is growing there is a great
human love and to learn to love sup
return” (Hinds’ Feet 23). The Sheph
if you are not loved in return” {Hin
Ochs says that women long to
themselves. The Shepherd tells Muc
becoming exhausted. He says, “It is
fleshly existence” and “death becomes the
(Ochs 21).
Christian begins his journey in order to
living is to stay on the path and not fall aw
destination is heaven, but he never feels sec
always afraid of straying from God's will. C
blessings on earth because he fears that he
Pliable and others he meets of the “endless
characters have one goal, to die so they can
Baxter, a minister who has studied women’
worldly pursuits and are on a mission for G
“soldiers of the cross” who are creating pat
children can later follow (Baxter 40). Chris
contrast, Much-Afraid's goal is to be belove
she already is, she wants to minister to othe
The concept of looking forward to heav
abundant life on earth that Jesus offers His
denies the importance of life experiences. H
“traditional spirituality” (22). For many trad
that a seeker must deny the world to find re
philosophy and theology, the term “reality”
(Ochs 22). What Ochs calls traditional spiri
Bunyan's philosophy of denying the world
“hold the image of our death ever before ou
 It seemed as though her sen
extraordinary way, enabling
so that although her compan
she often felt an almost inex
{Hinds' Feet 133)

However, according to Ochs, “R

experience of it” (10). Again, Much-
spirituality because she does not mer
only spirituality. She wants her spirit
“a way of being and doing” (Ochs 1
with traditional spirituality, which se
maturity” (Ochs 10). In a male mode
Christian is to “achieve individuation
the world (Ochs 10). However, Muc
Shepherd in a relationship and be ch
Hurnard writes, “She did not unders
Shepherd had said had come to pass
same again” {Hinds' Feet 83).
Ochs suggests that although the
spirituality is prominent in western s
assumes that the only contribution th
the journey (23). If the only goal in
 In traditional spirituality, one may esca
suffering, conflict, guilt and naturally, deat
situations through a woman’s eyes allows f
(Ochs 90). In his book, I and Thou, author
experiences in general: “The mighty revela
are like in being with the quiet revelations
at all times” (116). Although Buber does n
“quiet revelations,” the insights women rec
routines.
Gill-Austern, a theology professor, ass
everyday experiences, women look inside
long to find holiness in everyday situations
seen in the contrasts between poets Walt W
Whitman's poetry deals with issues in a wa
Dickinson writes about the small details of
Dickinson's is a distinctly feminine approa
who, unlike Christian and Christiana, does
world, but rather to find God in this world.
According to Gill-Austern, women “se
take them out of their world, but transposes
way” (52). At the end of Much-Afraid’s jou
transformed. When she seems surprised tha
transformed because they were sent to help
ongoing relationship^] to God in a wa
again, the medieval women’s practice
connection to modern female spirituali
Hurnard grew up with two handica
stammer. Much-Afraid also has two ha
Her handicaps are the reason she initia
handicaps brought her to God. In Hear
strength is often as great a handicap as
yielded to the Lord” (47). She conclud
opportunity to practice and develop fai
to turn fear into faith” (Hearing Heart
of doing through her and knew that it w
succeed in public speaking and evange
groundless,” Hurnard states from her o
God was able to use her circumstances
Bunyan includes some fearful situ
Christian’s fear is founded on God’s ju
“Fear followed [him] hard” (58). The S
fears and doubts that torment sinners w
about their sins (58). Christian’s fear is
fearful judge, while the fear that brings
relationship with God is based on fear
Christian’s situation, he fears falling fr
 become Joy and Peace when they, too, reach
experience is synonymous with Ochs’ and Gi
women’s tendency to grow and learn through
(15). The importance of relationships to wom
medieval women valued serving Christ by to
4).
While Christian’s stark determination is
accurately represent women’s spirituality bec
events in their lives for their insights. If they
goals, they would trivialize anything that hap
and label everything else unworthy of their ti
to leave home because he does not have the r
Christiana, who is looking to daily events for
children. Christiana is fulfilling her role as m
and later on, by taking them with her on her j
fulfilling what he believes is his God-given ro
Bunyan may have seen the solitary journey a
of Christiana includes Mr. Greatheart and oth
whereas Christian is not constantly accompan
According to Ochs, being alone is “the a
life-indeed, to have an inner life. . . . We fail
that we have formed and the practices that we
not-nor have we ever been-alone” (23). Ochs
merely conquer her enemies once an
she continues to struggle with the sam
women are concerned with daily eve
their tasks repeatedly, they also grapp
Much-Afraid demonstrates this cycle
Afraid ... all of a sudden seemed to
and to be full of fears and foreboding
the same enemies is more true to spi
their lives in a “linear, developmenta
fall back (Ochs 24). Much-Afraid, li
continues to be harassed by the same
women’s spirituality because women

It did seem strange that eve

difficulties and steep places
her name. But so it was! No
words ‘danger and tribulatio
over again. (Hinds' Feet 12

In Pilgrim's Progress, Christian

such as “how they had subdued king
the mouths of lions, quenched the vi
sword . . . waxed violent in fight”(99
with cannot be seen on the outside.
Both Faithful, one of Christian’s comp
Discontent, Shame and Pride. However, th
Pilgrim's Progress and Hinds' Feet is that
seem to argue more intellectually, as if they
do wrong through logic while Much-Afraid
Pride always reminds her of her unworthy
yourself, honestly, are you not so ugly and
Valley really loves you? That is the brutal
be welcome in the Kingdom of Love” {Hin
enemies are also influenced by gender, as m
of falling into physical temptation, while w
belittled physically.
John Dunne defined religion as “insigh
mankind” (qtd. in Ochs 1). In order to gain
others, one must understand both their emo
Although traditional masculine spirituality
Ochs asserts that one cannot be human wit
reason, and one cannot achieve individual
humanity (5). Writing about ecstatic experi
outside ourselves,” tends to threaten traditi
emotions are dangerous to the presumed sa
society (3).
consciousness that insists upon learning
If humanity is defined only in negative
women, the complete picture of spiritu
often left out of the picture in traditiona
of dejection’’ (Ochs 90).
However, in order to see the whole
recognize that times of elation are also
is as real as pain and just as worthy of
ourselves fully and to understand how
way, women contribute to the complete
ecstatic experiences. The ecstasy Much
Grace and Glory is evident to everyone
was for her, too, even for her, crippled
thought of this, doubt mingled with sw
true’’ (Hinds’ Feet 34-5).
If, as John Dunne said, religion is
mankind," it covers female spirituality
not mention structures, hierarchies or d
that all people have in common (Ochs
our world, religion demonstrates the pr
Ochs states that if religion is indeed “in
from thinking about what our senses an
tells Much-Afraid that even he loves to
 a wondrous and glorious truth; ‘a gr
number’ brought like herself by the
to the High Places so that they could
gladdest abandonment, leaping dow
desolate places below, to share with
received. (Hinds’ Feet 222)

Much-Afraid learns four things from her

circumstances with joy, to bear others with lo
what she is but what she will be, and that eve
transformed if one reacts to it in love and ob
Hurnard writes:

. . . For something had happened in

mark upon her for the rest of her life
place which indicated a new stage in
as it was, she, Much-Afraid, had bee
knowledge and to acquiesce in it, an
with that acceptance a gulf had open
life, even between her past self; a gu
closed. (Hinds’ Feet 82-3)
a subject and is able to connect with h
does not think that she is allowed to h
realize when her relatives abuse her. S
submit to their abuse and is then more
them and others (Gill-Austern 44). Th
represses her hurt and her desire for lo
two ways in which women deal with d
Austern 38).
Whenever Much-Afraid is plague
Pride, Craven Fear), she is disconnect
need to be loved (Gill-Austern 40). It
expecting to be rebuked by the Sheph
instead. It is difficult for her to receiv
love herself. Women who cannot be s
their whole beings because they do no
38).
Schafe, an expert in co-dependen
their feelings find their identities outs
They try to find out what they can do
themselves and therefore have no selv
dependency, is a part of the addictive
(Schafe 39). Baxter, an expert on wom
has a double standard when it comes
really are as defined apart from what othe
Another contrast between Hinds' Fee
passages ot each, which differ in tone and
the genders of the authors themselves. Hu
and endearing:

The Voice of my Beloved!/ Throu

upon the mountains,/ And skips u
young hart,/ So swift and strong
window,/ And beckoneth unto me

The contrast between Hurnard’s and B

exemplified in Christian’s statement to Go
Apollyon. Christian says.

Great Beelzebub, the captain of t

therefore to this end/ He sent him
(Pilgrim's Progress 106)

While Pilgrim's Progress focuses on poetr

the poetry in Hinds' Feet is taken from Ca
Men are encouraged by tales of strength a
by poetry about being loved.
Similarities can be found between the
daughter who feels that God has fors
friend (Pilgrim’s Progress 229). In th
Hurnard’s Much-Afraid also realizes
was affected by Pilgrim’s Progress,
name which had best described my n
Afraid”’(Hearing Heart 28). She rea
arace in Hebrew, an influence that ca
Afraid receives the name Grace and
Both Bunyan and Hurnard were
Progress, Bunyan addresses religious
evil character belongs to the gentry o
Faithful at Vanity Fair: “Sins are all
However, Hurnard addresses larger,
characters. Bunyan deals with unive
to have an agenda behind them beyo
this difference places Pilgrim's Prog
Feet, but perhaps even this differenc
tend to see themselves as strong, ind
women in general seem to struggle s
inner self is valued over outside forc
is any less important than political o
of spirituality takes both Hurnard’s a
gender’s view is allowed privilege o
and most effective when used to com
 109.

Feinberg, Margaret. Rev. of Mitch-A

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sources, but perhaps the most ambiguous a
television.1 Further, “since its introduction
so pervasive in the United States that it is p
of popular culture imagery.”2
This rise in “pop culture” caused some
such as a perceived rise in violence, lower
attention span among children. A major pro
the portrayal and perception of the female w
commercials, changed the image of the fem
unrealistic image is having a great deal of e
look at the female body.
“Males and females appear equally ofte
time advertisements,”3 however there is a g
image is represented within these commerc
since television shows conform to the gend
commercials, then commercials tell us som
medium as a whole.4 The current presentati

1 Alan, K., & Coltrane, S., “Gender Displaying televis

television commercials in the...” Sex Roles 35 (August
2 Alan & Coltrane, 1996, par. 2.
3 Brentl, S. J., & Blasko, V. “The portrayal of men of
recent content analysis and trends over 15 years,” Sex
606.
4 Allan & Coltrane, 1996, par. 3.
be less intelligent, popular, or outgo
the female viewers themselves, perp
the ideal often find that the image is
Even if the desired “ideal” weight is
have the same imperfect life as befo
Kenrick asserts that while fashi
very attractive may be peers in the e
studies show that male and female c
which to judge the attractiveness of

5 Clifton, K., D. McGrath, and B. Wick, “Ste

2 (1976): 143-144.
6 (Clifton, 1976, 146).
7 Lavine, Howard, Donna Sweeney, and Step
Television Advertising: Effects on Body Dis
Bulletin 25 (August, 1999): 1050.
8 Silverstein, Brett and Lauren Perdue, Barb
Media in Promoting a Thin Standard of Bod
1986): 520.
9 Stephens, Debra Lynn and Ronald Hill, “T
Controversial Role...” Journal of Consumer
EBSCOhost/MasterFILEPremier/Accession
Number 9405267515: par. 22.
10 (Stephens 1986, par. 22).
11 (Stephens 1999, par. 34).
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pounds overweight.”17 Further, “an unnatura
Fishborn states it is the norm to which wom
fail, they often hate their bodies for their pe
As has been seen, representation of wo
sex objects conjures up different association
sexier women in advertisements has led to a
association concerning the female image. L
propose that ads depicting scantily clad wom
may activate the belief that women are sedu
These activated beliefs are what the ad prod
market the feeling to women that they can b

12 (Stephens 1999, par. 45).

13 M. R. Solomon & L. Greenberg, “Setting the Stage:
of Commercials," (Journal of Advertising, 1993) [data
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17 (Fishborn 1982, 143)
18 (Fishborn 1982, 142)
19 (Kilborne 1982, 142)
20 (Lavine 1999, 1050)
from his study that females seem mor
roles than males...27 . The researcher
in society with greater attention both
external cues, such as advertising, tha
Viewing females as social objects lea
presented to them repeatedly on telev
Researchers suggest that the unif
such unhappiness among young wom
lowered confidence and they will res
size. Richins argues that by late adole

21 (lavine 1999, 1050)

22 (Lavine 1999, 1050)
23 J. Rabak-Wagener, J. Eickhoff-Shemek & L
Attitudes and Behaviors Regarding Body Imag
College, 1998) [database online]: available fro
24 N. Signorielli & D. McLeod, “Gender Stere
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25 (Signorielli 1994, par. 37)
26 (Signorielli 1994, par. 37)
27 Stephen Gould, “Gender differences in adv
Sex Roles 16 (5/6 1987): 223.
28 (Gould 1987, 223)
ideals lead to dangerous physically unhea
that some women respond to this extreme
becoming dissatisfied with their bodies; a
dieters, developing anorexia, using laxativ
of excess food.
A suggested way to combat the war w
bodies is through education. In the Rabak
findings women were less likely to be inf
if they were educated on how to interpret
intervention group, they were less likely t
represented the ideal body size and shape
from the uneducated group felt women w
size or shape looked like female models.3

29 (Richins 1991, 74)

30 (Richins 1991, 74)
31 (Richins 1991, 76)
32 S. J. Barber & V. Blasko, “Social perceptions & b
Communications, 1984) [database online]: available
3492438, par. 20.
33 (Lavine 1999, 1050)
32 (Rabak-Wagener 1998, par. 34)
34 (Rabak-Wagener 1998, par. 34)
35 (Rabak-Wagener 1998, par. 34)
36 (Rabak-Wagener 1998, par. 34)
argued that the images presented by th
advertisements, are not meant to repre
notion is that these advertisements do
woman. Smith argues within Currie th
sustained through ongoing, everyday p
against) dominant definitions of what
Yet, Currie argues against Smith's
portrayed according to their bodies in
not according to those traits that make
idea gleaned from both arguments that
way that women within society feel th
unless they fit this stereotypical protot
changing feminine physique among w
subject of enough research to conclude
From the data, there are two main
situation seems to state that television
women cannot be that affected by the

37 (Lavine 1999, 1050)

38 (Lavine 1999, 1050)
39 (Lavine 1999, 1050)
40 D. Currie, “Decoding femininity," (Gender &
EBSCOhost/MasterFILEPremier, accession
number 9708276543, par. 26.
41 (Currie 1997, par. 26)
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