In George Orwell’s Fahrenheit 451, Guy Montag, a futuristic firefighter, whose day to day job requires him to rid the everyday streets of illegal reading materials. In a world where you cannot read books, and futuristic technological advances rules the lives of all citizens, Guy Montag began to rethink such ideals when he met a book-loving girl named Clarisse. Ultimately, Montag has escaped the war-destroyed city. He has joined a group of survivors who devoted themselves to memorizing and retelling book stories, and expects to liken them with his hidden memories of certain Biblical works. Orwell wrote this work of futuristic propaganda, for the purpose of making people realize the importance of knowledge, and to draw warning to the obsessive
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In Chapter 5, Msimangu voices his view on the mindset of the wealthy white citizens saying, “The tragedy is not that things are broken, the tragedy is that things are not mended again” (Paton, 56). Paton wrote this to show that the “white man” fears if, provided the opportunity, the natives will gain an education and become powerful leaders in their own right. This causes the "white man” to avoid truly helping the natives at any cost in order to continue to exploit them for their own personal gain. Msimangu speaks on this subject again in Chapter 7 stating, “I have one great fear in my heart, that one day when they are turned to loving, they will find we are turned to hating” (Paton, 71). Msimangu speaks these words in immediately after he and Kumalo had met with Kumalo’s younger sibling, John. Msimangu doubts John’s convictions, and instead of calling him a supporter of righteousness, Msimangu calls John a case in point example of hate’s corrupting influence to harden ones heart. Msimangu cautions that such hatred can corrupt black people as much as it corrupts white people. This corruption keeps South Africa in its stagnant predicament, and in this passage Msimangu unveils his dream of a selfless Christian faith that will soften the hearts all people—black and white. With that being said, Paton uses Msimangu to turn the tables around on his own people and recognizes that in order to win the love and trust of the wealthy, they first must be ready and willing for such compromise. In the novel’s final closing words, Paton gifts the reader with an unsettling paradox when he writes, “And now for all the people of Africa, the beloved country. Nkosi Sikelel’s Afrika, God save Africa. But he would not see that salvation. It lay afar off, because men were afraid of it. Because, to tell the truth, they were afraid of him, and his wife, and
In Chapter 5, Msimangu voices his view on the mindset of the wealthy white citizens saying, “The tragedy is not that things are broken, the tragedy is that things are not mended again” (Paton, 56). Paton wrote this to show that the “white man” fears if, provided the opportunity, the natives will gain an education and become powerful leaders in their own right. This causes the "white man” to avoid truly helping the natives at any cost in order to continue to exploit them for their own personal gain. Msimangu speaks on this subject again in Chapter 7 stating, “I have one great fear in my heart, that one day when they are turned to loving, they will find we are turned to hating” (Paton, 71). Msimangu speaks these words in immediately after he and Kumalo had met with Kumalo’s younger sibling, John. Msimangu doubts John’s convictions, and instead of calling him a supporter of righteousness, Msimangu calls John a case in point example of hate’s corrupting influence to harden ones heart. Msimangu cautions that such hatred can corrupt black people as much as it corrupts white people. This corruption keeps South Africa in its stagnant predicament, and in this passage Msimangu unveils his dream of a selfless Christian faith that will soften the hearts all people—black and white. With that being said, Paton uses Msimangu to turn the tables around on his own people and recognizes that in order to win the love and trust of the wealthy, they first must be ready and willing for such compromise. In the novel’s final closing words, Paton gifts the reader with an unsettling paradox when he writes, “And now for all the people of Africa, the beloved country. Nkosi Sikelel’s Afrika, God save Africa. But he would not see that salvation. It lay afar off, because men were afraid of it. Because, to tell the truth, they were afraid of him, and his wife, and