My students are not only intelligent but also...
d- make me laugh.
Miss Emily Grierson is a traditional Southern belle who is imprisoned by a culture that wants to keep her in her place and a controlling father who wants her to submit to his authority.
The Southern hospitality, nurturing of beauty, and fli-rty yet chaste manner are traits that define the Southern belle persona. Sallie Ward, for instance, was referred to as a Southern belle and was born into planter class in Kentucky during the antebellum era.
Southern heritage is a major theme in "A Rose for Emily," as Faulkner employs symbols to show how reluctant the South was to abandon its traditional customs just after Civil W-ar. The Grierson family & their house are artefacts from the past that serve as a symbol of the Southern aristocracy's waning power.
To know more about Emily Grierson:
brainly.com/question/16731909
#SPJ1
I believe the pronoun in this sentence is <u>your key</u>.
Elie Wiesel's literary work prompted one reviewer to recall Isaac Bashevis Singer's definition of Jews as "a people who can't sleep themselves and let nobody else sleep," and to predict, "While Elie Wiesel lives and writes, there will be no rest for the wicked, the uncaring or anyone else." [1<span>] If uneasiness is the result of Wiesel's work, it is not a totally unintended result. Since the publication of </span>Night<span> in 1958, Wiesel, a Jewish survivor of the Nazi death camps, has borne a persistent, excruciating literary witness to the Holocaust. His works of fiction and non-fiction, his speeches and stories have each had the same intent: to hold the conscience of Jew and non-Jew (and, he would say, even the conscience of God) in a relentless focus on the horror of the Holocaust and to make this, the worst of all evils, impossible to forget.</span>
Wiesel refuses to allow himself or his readers to forget the Holocaust because, as a survivor, he has assumed the role of messenger. It is his duty to witness as a "messenger of the dead among the living," [2] and to prevent the evil of the victims' destruction from being increased by being forgotten. But he does not continue to retell the tales of the dead only to make life miserable for the living, or even to insure that such an atrocity will not happen again. Rather, Elie Wiesel is motivated by a need to wrestle theologically with the Holocaust.
The grim reality of the annihilation of six million Jews presents a seemingly insurmountable obstacle to further theological thought: how is it possible to believe in God after what happened? The sum of Wiesel's work is a passionate effort to break through this barrier to new understanding and faith. It is to his credit that he is unwilling to retreat into easy atheism, just as he refuses to bury his head in the sand of optimistic faith. What Wiesel calls for is a fierce, defiant struggle with the Holocaust, and his work tackles a harder question: how is it possible not to believe in God after what happened? [3]
