s book. Moreover, though there is a sense of paganism about old religions in the modern world, however, the article states how Anaya has used his book to convince the readers that technology and tradition can co-exist and that the people who strive for such co-existence between the two are the ones who wield true power.
The other article by de Mancelos describes how Ultima “stirs up power struggles between magic and religion”. It describes how we often mistrust those who follow the traditions because we have come out of the ignorance of the old times and there is no room for witchcraft and the like in the modern era. Though religion is often inherited, however, there is still room for the old beliefs, which are in one’s types of blood and it is often these old beliefs that save a person from losing his new or inherited religion. In the end it is true that all things in this world can be reconciled with each other and it is not impossible for man to believe two truths at the same time.
These articles are not only good reading material but they also open the eyes of the readers towards what Anaya has also strived in his book; the need for traditions and modernity to move along together. Bless me, Ultima by Anaya.
Lamadrid, Enrique R. “Myth as the Cognitive Process of Popular Culture in Rudolfo Anaya’s Bless Me, Ultima: The Dialectics of Knowledge.” Hispania 68.3 (1985): 496-501
de Mancelos, João. “Witchcraft, Initiation and Cultural Identity in Rudolfo Anaya’s Bless Me, Ultima.” (alfarrabio.di.uminho.pt) 28 March 2008 http://alfarrabio.di.uminho.pt/vercial/zips/mancelos21.rtf
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