The whole town knew what kind of man his father was, and knew that Huck would be better off under the guardianship of the widow, but the judge treated Huck like he was nothing more than his father 's property and said "courts mustn 't interfere and separate families if they could help it.
They end up having a kid but the boy turns out to be not white. Armand angry and upset kicks out both Desiree and her baby because of her mixed race. While doing this, he finds a letter that his mother wrote to his. He knows that things are not okay and yet he still ignores them and does the wrong thing. This willful ignorance progressively takes a toll on his friends and family. The beginning of the novel tries to show that not only is Bigger in deep denial, and reinforces this facet of his character with contrast--every other character is aware of his denial and tries to coax him out of it, but are.
This would make anyone feel isolated because every time they try to help or speak they get shut. Despite what his mother says, Walter continues to be stubborn and talks Mama into giving him the money to invest in a liquor business.
Walter believes receiving this money will allow him and his family to live a comfortable life. As the play progresses, Walter exhibits more and more selfishness which is revealed when he belittles his sister about becoming a doctor. The unsatisfied wife endures Curley just so she can live in.
Asagai shows up at the door and brings Beneatha a package. She opens it to find African robes and records. He shows her how to properly drape the authentic attire then comments that her hair isn't natural. He calls her an assimilationist for wanting to look more like the white people.
Asagia makes it clear, however, that he has strong feelings for Beneatha. Younger meets him, and Asagai tells her that he is from Nigeria from the Yoruba tribe.
He explains that his nickname for Beneatha, Alaiyo, is a Yoruba word meaning one for whom food is not enough. Having "forties furniture" in the fifties is a clear indication of poverty. Chicago's Southside the area in Chicago in which many blacks live; referred to as "the ghetto," the poor neighborhood of Chicago. Ruth "affects" or "puts on" a tea party voice, purposely sounding pretentious in order to make Walter leave her alone.
Ruth admonishes Travis even before he asks for money for caps, revealing her negative feelings about caps and cap guns. I don't want that on my ledger A religious woman, Mama is referring to the book of checks and balances that she believes is kept in Heaven, listing all the good and all the bad that a person does while on earth.
Even though the cleaning woman was around thirty, as Ruth is, she was still called a "girl. Beneatha uses the quote with some pretentiousness to press the point that she knows the Bible from an intellectual point of view but that she does not believe in its religious messages. The phrase used by Beneatha is taken from three places in the Bible: Matthew "Ye are the salt of the earth: but if the salt have lost his savour wherewith shall it be salted?
It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. Have salt in yourselves, and have peace one with another. It is neither for the land, nor yet for the dunghill, but men cast it out. He that hath ears to hear, let him hear. Previous Act III. Next Act I — Scene 2. They need more salvation from the British and the French Beneatha says this to Mama as she attempts to "educate" her mother to what Beneatha feels are political realities.
She knows that Mama believes in giving money to her church for the missionary work, but the Africans, she says, "need more salvation from the British and the French," who were the dominant colonial rulers at that time.
We've all got acute ghetto-itis Beneatha says this when Asagai drops by to visit, immediately after the Younger family has had a depressing conversation about their financial station in life and Ruth's possible pregnancy. Beneatha refers to the "ghetto" in which they live as though it brings with it a disease that she calls "ghetto-iris. Asagai, I am looking for my identity Asagai repeats Beneatha's words to her, poking fun at her desperation to connect with her African heritage.
Beneatha made this statement to Asagai when they first met, a remark he had found amusing. One for Whom Bread — Food — Is Not Enough Asagai gives Beneatha the Nigerian name "Alaiyo," which he translates roughly as: "One for whom bread — food — is not enough," meaning that his perception of Beneatha is that she is a totally developed person, both intellectually and spiritually, and that she demands answers to all of life's questions.
Merely going through the motions of life is not enough for a person like Beneatha; she has to question every philosophy for herself. She is, to Asagai, a person for whom "bread — food — is not enough. You don't have to ride to work on the back of nobody's streetcar Prior to the civil rights movement, which reached its peak in the sixties, segregated facilities, separating whites from blacks, were common in the south, where "Jim Crow" laws made it legal.
Even in the northern cities, vestiges of segregation were apparent. In the south, whites rode in the front of buses, blacks in the back. An interesting aspect of this particular "Jim Crow" law was that a black person might be permitted to sit in the front of the bus if there were no white person on the bus who needed that seat.
If a white person boarded the bus and a black person was seated in the front, the black person knew, almost instinctively, that he had to get up in deference to the white person who needed that seat. During the thirties and forties, the mass exodus of blacks from the south to the northern cities was an attempt to flee segregation injustices, including being forced to ride at the back of buses.
Not until Rosa Parks dramatically refused to sit at the back of a bus in Montgomery, Alabama, in , an act which accelerated the civil rights movement, did most blacks in the south even think about the absurdity of the "Jim Crow" laws. Mama's generation worked hard so that their children could have a "better life," which, to her, meant a life without segregation. To those of Mama's generation, it should have been enough that Walter Lee's generation can ride at the front of a bus.
Mama cannot understand why Walter Lee wants more from life than to sit anywhere he wants on public transportation.
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