InOranges Are not the Only Fruit, jeanette, leaving her protecting home, enters into the school life. This chapter marks her birth as an independent person. In this chapter, jeanette first experiences the conflict between her religious belief and secular life. The school becomes her Egypt, where she is treated differently and where she is misunderstood by her fellow classmates. For example, in the sewing class, when asked to work on a verbal embroidering project, other children come up with sentences such as to mother with love and birthday motifs, but jeanette wants to embroider the text the summer is ended and we are not. Because of this reference to the bible, her teacher accuses her of upsetting other children. Unfortunately, jeanettes home is her Egypt as well, due to her mothers dominance over her for many years. The next biblical book, leviticus, contains Gods guidelines for His newly redeemed people, teaching plan them how to worship, praise and obey the holy god. It records the laws the priests of leviticus must obey.
In this chapter, i read jeanettes mother as symbolizing Abraham, through whom Gods words are spread to his children and the people. In the bible, god institutes a covenant firsthand with Abraham, promising that he shall bring blessings to him, his family, and his next generations. Abraham and his family learn that they can put trust in God in times of famine and feasting. One generation after another, gods promises are spread in a great nation. Similarly, in Oranges Are not the Only Fruit, jeanettes mother represents jeanettes initial contact with God. Her mothers pious prayers and trust in God lead jeanette to trust in God as well. The covenant between jeanette and God is thus established. The second book of Moses, Exodus, documents how Israel is born as a nation.
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Wintersons adoption of raw materials from her personal life and mythic legends and from her semi-autobiography induces the reader to question the nature of a novel, history, and life. Also, in keeping with her intention to deconstruct the validity of (sacred) history, winterson embarks on an explicit reflection on the nature of the category history and its relation with thatof stories in the central chapter: deuteronomy. The last book of the law. In this chapter, winterson denounces the reducing of stories called historyas the end-product of a series of manipulations of past events until it looks the way you think it should so that people know what to believe and what not to believe and can. This absolutist manoeuvre of privileging the story told from the hegemonic point of view over all the Others is, according to winterson, a means of denying the past and of silencing those Other discordant voices that might destabilize the power of the dominant social groups. The narrating voice launches a further attack on the authority of any official history in her defence of the importance of being aware of the subjectivity and relativity of perspective inherent in every account of reality.
Now, to come to discussion according to numerical ordering writing of the chapters, we know that The book of Genesis is divided into two sections: the first part relates the beginning of the world and the spread of sin, culminating in the destructive flood in the. Through Abraham, god promises the world that he will bring salvation and blessings to his people. Consequently, people begin to trust in God. Abrahams calling marks an important stage in the development of Gods relationship with His people. In Oranges Are not the Only Fruit, the chapter Genesis tells the beginning of the novel as well:Jeanette is adopted and raised by a religious family, living under the pressure of a zealous mother. Jeanette has been homeschooled, until at the end of this chapter, she is forced to go to school. Similar to the bible, this chapter reveals the beginning of jeanettes life story and the devastating flood of her life, the termination of her homeschooling.
They lay down the laws in the Old Testament; however, their importance exceeds this function. The laws are not only the rules established by god, but also a religious covenant with Him. When the covenant is broken, so is the faith in Him. Similarly, in Oranges Are not the Only Fruit, when jeanette transgresses the covenant by starting a love affair with a girl, her relationships with both God and her mother, who like god, represents ultimate authority for jeanette, are broken. Deuteronomy, the last book of Moses, is at the same time the last book of the law, asWinterson suggests in her novel but it deserves mention at the onset of the discussion here irrespective of its placing in the novel, as it possess the power. Its addressees are the new generation and the laymen of the religious world.
In Oranges Are not the Only Fruit, the chapter deuteronomy is the shortest as well as the most unique one. It is not so much a chapter of a novel as a short reflection, in which the narrator discusses time, history, and the lessons to be learned, just as the book of deuteronomy in the bible aims. Compared with other chapters in the novel, this chapter resembles the corresponding Bible book the most because it speaks directly to the reader. Nevertheless, the contents of the book of deuteronomy and the novels eponymous chapter are quite different in that the biblical book pays close attention to the basic law of the Israeli people, while the novels chapter questions the nature of time, history and laws. Concluding the first section of her novel with such a didactic and challenging chapter, winterson draws the readers attention to her philosophical scepticism of history and of narration. She proposes that history is constructed by humankind, just as, is the case with the relationship between the bible and this novel: Very often history is a means of denying the past. Denying the past is to refuse to recognise its integrity. To fit it, force it, function it, to suck out the spirit until it looks the way you think it should. We are all historians in our small way -to validate this point, winterson makes Oranges Are not the Only Fruit an experimental fiction, interweaving her main story with various narrative threads such as Arthurian legends and mythic tales.
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After her love affair with a girl is exposed to her mother and the church, she is forced to leave her family. Obviously there is an intertextual relationship between the bible and Oranges Are not the Only Fruit, the most conspicuous indication of which is provided by the table of contents of Oranges Are not the Only Fruit: apart from the introduction, which serves as a preface. Besides, biblical stories and"s are referred to repeatedly throughout the novel. These references to, or rather, appropriation of the bible indicate not only the Christian environment where jeanette lives, but also the development of her story through the history of Israel in the this way, the laws of the bible become the laws of jeanettes world. The history of the Israeli people essays implies the history of jeanette, in that the bible, as the exclusive moral guideline within her community, directly affects jeanettes personal life. Creating this intertextual relationship between Oranges Are not the Only Fruit and the bible, winterson has placed her book against a more macro backdrop, equating an individuals private history with the public history of a religious group, and hence attesting to her idea that all. In the bible, the books of Genesis, Exodus, leviticus, numbers, and deuteronomy constitute the five books of Moses.
In this world, a father figure like god is absent, instead, the law is represented by a feminine figure, jeanettes mother. The last three chapters tell the dramatic changes in jeanettes life after her affair with Melanie is let out of the bag, just as the next three books of Joshua, judges and Ruth narrate the history of e intertitles of Oranges Are not the Only. Furthermore, these biblical stories render it possible to do an allegorical reading of Oranges Are not the Only Fruit. Foucault, in The Order of Things: An Archaeology of the human Sciences essay argues that all periods of history have certain underlying epistemological e bible, in the case of this novel serves as an episteme or a pretext. It itself can be used as an allegory to interpret Oranges Are not the Only Fruit. The implications that can be extracted from such an accumulation of narrative scales and the various interconnections that link them together with the suggestive power of apparently simple passages whose connotative richness adds different nuances to the overall purpose of the text, may allow for. To discuss this element in greater depth, it is significant to notice how the whole plotline of Oranges Are not the Only Fruit is constructed upon and driven by the religious belief of Christianity. Jeanette is adopted and raised to be a missionary in a christian family.
beauty and the beast. The rest are overtly linked among themselves: the fairy tale about the prince that sought a flawless wife is connected to jeanettes vision of the winter Palace, through the figure of the sacrificed goose and such. More notably, throughout the book, a clear intertextuality between the bible and jeanettes life has been rendered visible. Living in a religious family, jeanettes life is a religious one; her community is a religious community. In the beginning, she is raised to be a missionary and to serve the church. One finds a large number of biblical"s and hymns in honour of God in the account of jeanettes life. Interestingly enough, the names of the chapters of Oranges Are not the Only Fruit are the names of the first eight books of the Old Testament. This appropriation of the bible to some extent relates to the life story of jeanette. Just as the first five books of the Old Testament are about the law of the world, the first five chapters of Oranges Are not the Only Fruit are also about the law of the world in which jeanette lives. Its a world of cruelness and obedience.
It manifest in the intertextual relationship between the holy bible and Oranges Are not the Only Fruit and can be hippie explored through a close scrutiny of the functions of the intertitles of the novel, and how biblical stories and the narrative of the novel establish. It can be argued that Oranges is indeed a chaotic novel, although in a sense different from the one to which Winterson seems to allude in her e novel apparently develops along a main narrative axis: the autodiegetic narrators account of her psychological, emotional and. Yet, this process of maturation, which follows the pattern of traditional Bildungsromane, is supplemented and given depth in perspective and scope by the insertion and superimposition of other narrative layers. This disposition of the material in apparently independent scales, together with frequent allusions —either explicit or implicit— to previous literary and historical texts, produces a series of parallelisms and interactions among the multiplicity of elements that provide a higher level of complexity to the overall. In this way, the realistic account of jeanettes childhood in the first four chapters is enriched by the embedding of one nightmare and several fairy tales, in accordance with the small age of prime focus, which mirror the immediately preceding or following passages. In contrast, the last three chapters —after the break marked by the philosophical deuteronomy— deal with the protagonist as a passage through adolescence to youth and the bildungsroman becomes a real tale of a heroines quest for identity: jeanettes struggle to accept her sexual orientation. The greater significance of these events is pinpointed by the shift in tone as fairy tales give way to stories of a mythic and even legendary character.
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Jeanette wintersons novel Oranges Are not the Only Fruit when published in 1985 as her first novel, it was unanimously regarded as a realistic and heavily autobiographical comedy of coming out (Onega ) in which the narrative structure employs elements derived from the Bildungsroman tradition -expression. The story of young jeanette, the character, clearly echoes the authors own story: the protagonist falls in love with another girl, and has world to fight her emotional way through the coercive norms of her religious community in the north of England. The novel was read in the light of the emerging lesbian theories, and the confrontational overtones of the authors declarations about her sexual preferences certainly served to reinforce the political agenda of the text. . This approach to the novel happened to dominate and supersedes any other, but beyond this reading approach it is remarkable to observe how the novel is structured as a chaotic system constituted by several layers of signifícation whose interaction creates infinite patterns of interpretation which. Postmodernist literature is characterized by distinctive features (among many others) such as the radical loss of belief in and recurrent attempts to deconstruct both the traditional master narratives upon which Western thought is based and the idea of the bourgeois individual subject as aunified stable. Within this context, jeanette wintersons Oranges Are not the Only Fruit sets out to explore, redefine and reassert the notion of the individual subject from the position of its autodiegetic books of the Old Testament. As usual in much postmodernist writing, winterson engages in a subversion of a master narrative through parody revision —she works from within the foundations of patriarchal thought that she intends to undermine by transforming them into the bases of her lesbian political manifesto. One of the most explicit strategies for achieving this aim is the employment of postmodernist stylistic technique of intertextuallity.