vballplaya
i know one is like "being kind is relative" because the old woman think theyre helping, but their actually making it worse. i think another theme has to do with charity, but i dont know how to wrap it up in a nice little sentence. how would you explain it?
Answer
Charity
The theme of charity is satirized in the play. The Brewster sisters appear to be quite altruistic, providing help when needed for their neighbors as well as opening their door to strangers. They make soup for the sick, serve tea and cakes for the preacher and police officers, collect toys for needy children, and provide lodging for lonely old men. They must be the right kind of men though. The sisters have their own rules about how far their charity will extend.
They do not, for example, want to think about the devastation of the war in Europe, which to them has become inconvenient because it may cause them to use "that imitation flour again" as did the first world war. Also, the war involves foreigners, who are not acceptable to the sisters. They prefer "good" American Christians, more specifically Episcopalians. Methodists like Mr. Hoskins are welcomed into their homes, but only because the sisters are so "charitable." Their own nephew Jonathan is not welcomed because his behavior throughout his life has been undesirable.
Of course, the greatest problem with the sisters' charitable activities is the fact that they have murdered eleven of the lonely men who have come to their home looking for lodging. They determine that they know best what these men need, and that only through death and a good Christian service at their burial will they find the peace they deserve. The sisters, however, make the end as painless as possible as they poison the men with elderberry wine tainted with arsenic. They are pleased with the fact that one of the men actually praised the wine right before he expired.
Insanity
The audience, along with Mortimer, soon learns that the sisters are as insane as the obviously deranged Teddy, who thinks that he is Teddy Roosevelt and so continually blows a bugle and charges up the staircase as if it were San Juan Hill. Because the sisters do not display such obvious outward signs, no one in the neighborhood believes Jonathan's claims that there are twelve bodies buried in the basement. Mortimer also has difficulty believing that his aunts were responsible for the body in the window seat, blaming it instead on Teddy, until the aunts admit their responsibility.
They handle the fact that they have just committed murder quite nonchalantly, with a cool remonstration to Mortimer to "forget you ever saw the gentleman." They find their actions perfectly justifiable and so go about their daily schedule. When Mortimer suggests that they did not tell the Reverend Harper about Mr. Hoskins because they felt guilty, they insist that the only reason they hid him was because it "would not be very nice" for the Reverend to view a body at tea. Abby adds, "I do think Martha and I have the right to our own little secrets."
Insanity runs in the family, as evidenced by reports of Teddy's grandfather, a physician who made a fortune developing medicines that he tried out, sometimes with devastating results, on his patients. Jonathan also has the family curse, having killed twelve men and threatening to kill Mortimer by torturing him. He insists that his last murder was justified since the victim accused him of looking like Boris Karloff after Dr. Einstein had botched his reconstructive surgery. This genetic defect causes Mortimer to insist that he cannot marry Elaine until, to his immense relief, the aunts tell him that he is adopted.
Theater
Kesselring also satirizes the conventions of the theater as well as those who critique it. The art of the theater reflects life only in the most absurd situations in this play. The farcical nature of the action ironically reinforces Mortimer's claims that the theater does not reflect reality, but it certainly does provide good entertainment. This point is well proven during the absurd situation Mortimer finds himself in as he describes the plot of a play he has recently seen. He tells Jonathan and Dr. Einstein, who are trying to come up with a way to subdue Mortimer so that they can torture and kill him, exactly how the murderer captures the hero. Insisting that the characterizations reveal no imagination or any reflection of reality, Mortimer is blind to the fact that he is in the exact same situation as the play's hero and has just given his brother the perfect method to carry out his murderous intentions.
Kesselring effectively satirizes the arrogance of theater critics in his portrayal of Mortimer who insists that he is always disappointed by the uninspired plays he is forced to review. He receives his comeuppance not only by providing Jonathan with a successful method to set him up for murder, but also as he is forced to listen all night to Officer O'Hara's tedious summary of the play that he has written.
Hope these 3 themes help somewhat, I love this play hope you did too. :)
Charity
The theme of charity is satirized in the play. The Brewster sisters appear to be quite altruistic, providing help when needed for their neighbors as well as opening their door to strangers. They make soup for the sick, serve tea and cakes for the preacher and police officers, collect toys for needy children, and provide lodging for lonely old men. They must be the right kind of men though. The sisters have their own rules about how far their charity will extend.
They do not, for example, want to think about the devastation of the war in Europe, which to them has become inconvenient because it may cause them to use "that imitation flour again" as did the first world war. Also, the war involves foreigners, who are not acceptable to the sisters. They prefer "good" American Christians, more specifically Episcopalians. Methodists like Mr. Hoskins are welcomed into their homes, but only because the sisters are so "charitable." Their own nephew Jonathan is not welcomed because his behavior throughout his life has been undesirable.
Of course, the greatest problem with the sisters' charitable activities is the fact that they have murdered eleven of the lonely men who have come to their home looking for lodging. They determine that they know best what these men need, and that only through death and a good Christian service at their burial will they find the peace they deserve. The sisters, however, make the end as painless as possible as they poison the men with elderberry wine tainted with arsenic. They are pleased with the fact that one of the men actually praised the wine right before he expired.
Insanity
The audience, along with Mortimer, soon learns that the sisters are as insane as the obviously deranged Teddy, who thinks that he is Teddy Roosevelt and so continually blows a bugle and charges up the staircase as if it were San Juan Hill. Because the sisters do not display such obvious outward signs, no one in the neighborhood believes Jonathan's claims that there are twelve bodies buried in the basement. Mortimer also has difficulty believing that his aunts were responsible for the body in the window seat, blaming it instead on Teddy, until the aunts admit their responsibility.
They handle the fact that they have just committed murder quite nonchalantly, with a cool remonstration to Mortimer to "forget you ever saw the gentleman." They find their actions perfectly justifiable and so go about their daily schedule. When Mortimer suggests that they did not tell the Reverend Harper about Mr. Hoskins because they felt guilty, they insist that the only reason they hid him was because it "would not be very nice" for the Reverend to view a body at tea. Abby adds, "I do think Martha and I have the right to our own little secrets."
Insanity runs in the family, as evidenced by reports of Teddy's grandfather, a physician who made a fortune developing medicines that he tried out, sometimes with devastating results, on his patients. Jonathan also has the family curse, having killed twelve men and threatening to kill Mortimer by torturing him. He insists that his last murder was justified since the victim accused him of looking like Boris Karloff after Dr. Einstein had botched his reconstructive surgery. This genetic defect causes Mortimer to insist that he cannot marry Elaine until, to his immense relief, the aunts tell him that he is adopted.
Theater
Kesselring also satirizes the conventions of the theater as well as those who critique it. The art of the theater reflects life only in the most absurd situations in this play. The farcical nature of the action ironically reinforces Mortimer's claims that the theater does not reflect reality, but it certainly does provide good entertainment. This point is well proven during the absurd situation Mortimer finds himself in as he describes the plot of a play he has recently seen. He tells Jonathan and Dr. Einstein, who are trying to come up with a way to subdue Mortimer so that they can torture and kill him, exactly how the murderer captures the hero. Insisting that the characterizations reveal no imagination or any reflection of reality, Mortimer is blind to the fact that he is in the exact same situation as the play's hero and has just given his brother the perfect method to carry out his murderous intentions.
Kesselring effectively satirizes the arrogance of theater critics in his portrayal of Mortimer who insists that he is always disappointed by the uninspired plays he is forced to review. He receives his comeuppance not only by providing Jonathan with a successful method to set him up for murder, but also as he is forced to listen all night to Officer O'Hara's tedious summary of the play that he has written.
Hope these 3 themes help somewhat, I love this play hope you did too. :)
When was the johovah's Witness movement started in Australia and by who?
J M
I need information on the Jehovah's Witness movement in Australia for a school project.
Answer
Below are some quotes from the official history of Jehovah's Witnesses, entitled "Jehovah's Witnesses - Proclaimers of God's Kingdom". The material on Australia is merely representative, and is arranged chronologically.. ..
1884, pages 418-419
Shortly after Bible publications prepared by C. T. Russell were first distributed in Britain, they also reached the Orient. In 1883, Miss C. B. Downing, a Presbyterian missionary in Chefoo (Yantai), China, received a copy of the Watch Tower. ... During that same time period, seeds of truth were also sown in Australia and New Zealand. The first of these âseedsâ to arrive in Australia may have been taken there in 1884 or shortly there after by a man who was first approached by a Bible Student in a park in England. Other âseedsâ came by mail from friends and relatives overseas. Within a few years after the Commonwealth of Australia was formed in 1901, hundreds of persons there were subscribers for the Watch Tower. As a result of the activity of those who saw the privilege of sharing the truth with others, thousands of tracts were sent to people whose names were on the electoral rolls. More were distributed on the streets, and bundles of them were tossed from train windows to workers and lone cottagers in remote areas along the railroad lines. The people were being notified of the approaching end of the Gentile Times in 1914. Arthur Williams, Sr., talked about this to all the customers in his store in Western Australia and invited interested ones to his home for further discussions.
1904, page 400
The Watch Tower Society has had a branch office in Australia since 1904. In the past this branch supervised the work of Kingdom proclamation over nearly a quarter of the globeâs surface, including China, Southeast Asia, and islands of the South Pacific.
1904, page 210
As the need arose, branch offices of the Watch Tower Society were established in other lands. The first was in London, England, on April 23, 1900. Another, in Elberfeld, Germany, in 1902. Two years later, on the other side of the earth, a branch was organized in Melbourne, Australia. At the time of this writing [1993], there are 99 branches worldwide.
1914, pages 340-341
Jehovahâs Witnesses have carried the slogan âSeats Free. No Collections.â Beginning early in 1914, the Bible Students rented theaters as well as other auditoriums and invited the public to these to see the âPhoto-Drama of Creation.â This was a four-part presentation, eight hours in all, made up of slides and motion pictures synchronized with sound. During the first year alone, millions of persons saw it in North America, Europe, Australia, and New Zealand. Although some theater owners charged for reserved seats, the Bible Students never requested an admission fee. And no collections were taken.
1930, pages 288-289
Ben Brickell was another one of those zealous Witnessesâmuch like other people, in that he shared their needs and infirmities. He was outstanding in faith. In 1930 he entered the colporteur work in New Zealand, where he witnessed in territories that were not covered again for decades. Two years later, in Australia, he undertook a five-month preaching trip through desert country where no witness had previously been given. His bicycle was heavily laden with blankets, clothing, food, and bound books to place. Though other men had perished when trying to travel through this area, he pressed on, with confidence in Jehovah. Next, he served in Malaysia, where serious cardiac problems developed. He did not quit. After a period of recuperation, he resumed full-time preaching activity in Australia. About a decade later, serious illness put him in the hospital, and when discharged he was told by the doctor that he was â85 percent incapacitated for work.â He could not even walk down the street to do shopping without intermittent rest. But Ben Brickell was determined to get going again, and he did, stopping to rest as necessary. Soon he was back witnessing in the rugged Australian outback. He did what he could to care for his health, but his service to Jehovah was the main thing in his life until his death 30 years later in his mid-60âs. He recognized that the lack that existed as a result of his weakness could be filled by Jehovahâs power. At a convention in Melbourne in 1969, he served at a pioneer desk with a large badge on his lapel, reading: âIf you want to know about pioneering, ask me.ââCompare 2 Corinthians 12:7-10.
1936, page 445
March 31, 1936, in order to reach people on the sheep and cattle stations scattered across the outback, Arthur Willis and Bill Newlands struck out on a trip that took them a total of 12,250 miles [19,710 km]. For much of their journey, there were no roadsâonly bush tracks through the treeless desert with its oppressive heat and howling dust storms. But they pressed on. Wherever interest was found, they played recorded Bible discourses and left literature. On other occasions, John E. (Ted) Sewell went with them; and then he volunteered to serve in Southeast Asia. The territory supervised by the Societyâs branch in Australia reached far beyond Australia itself. It included China and island groups and nations stretching from Tahiti on the east to Burma (now Myanmar) on the west, a distance of 8,500 miles [13,700 km]. Within that area were such places as Hong Kong, Indochina (now Cambodia, Laos, and Vietnam), the Netherlands East Indies (including such islands as Sumatra, Java, and Borneo), New Zealand, Siam (now Thailand), and Malaya. It was not unusual for the branch overseer, Alexander MacGillivray, a Scotsman, to invite a zealous young pioneer into his office, show him a map of the branch territory, and ask: âWould you like to be a missionary?â Then, pointing to an area in which little or no preaching had been done, he would ask: âHow would you like to open up the work in this territory?â
1941, page 451
They Refused to Stop Witnessing Even Though Imprisoned Shown here are only a few of the thousands who suffered for their faith in prisons and concentration camps during World War II 1. Adrian Thompson, New Zealand. Imprisoned in 1941 in Australia; his application for exemption from conscription was rejected when Australia banned Jehovahâs Witnesses. After his release, as traveling overseer, he strengthened the congregations in their public ministry. Served as a missionary and the first traveling overseer in postwar Japan; continued to preach zealously until his death in 1976.
1941, page 457
In many lands identified with the British Commonwealth (in North America, Africa, Asia, and islands of the Caribbean and of the Pacific) either Jehovahâs Witnesses or their literature was put under government ban. One of such lands was Australia. An official notice published there on January 17, 1941, at the direction of the governor-general, made it illegal for Jehovahâs Witnesses to meet for worship, to circulate any of their literature, or even to have it in their possession. Under the law it was possible to challenge the ban in court, and this was promptly done. But it was over two years before Mr. Justice Starke of the High Court declared that the regulations on which the ban was based were âarbitrary, capricious and oppressive.â The full High Court removed the ban. What did Jehovahâs Witnesses do in the meantime? In imitation of the apostles of Jesus Christ, they âobeyed God as ruler rather than men.â (Acts 4:19, 20; 5:29) They continued to preach. In spite of numerous obstacles, they even arranged for a convention at Hargrave Park, near Sydney, December 25-29, 1941. When the government refused rail transportation to some of the delegates, a group from Western Australia equipped their vehicles with gas-producing units operating on charcoal and struck out on a 14-day cross-country trek, which included spending one week traversing the pitiless Nullarbor Plain. They arrived safely and enjoyed the program along with the other six thousand delegates. The following year another assembly was held, but this time it was divided up into 150 smaller groups in seven major cities across the country, with speakers shuttling from one location to the next.
Below are some quotes from the official history of Jehovah's Witnesses, entitled "Jehovah's Witnesses - Proclaimers of God's Kingdom". The material on Australia is merely representative, and is arranged chronologically.. ..
1884, pages 418-419
Shortly after Bible publications prepared by C. T. Russell were first distributed in Britain, they also reached the Orient. In 1883, Miss C. B. Downing, a Presbyterian missionary in Chefoo (Yantai), China, received a copy of the Watch Tower. ... During that same time period, seeds of truth were also sown in Australia and New Zealand. The first of these âseedsâ to arrive in Australia may have been taken there in 1884 or shortly there after by a man who was first approached by a Bible Student in a park in England. Other âseedsâ came by mail from friends and relatives overseas. Within a few years after the Commonwealth of Australia was formed in 1901, hundreds of persons there were subscribers for the Watch Tower. As a result of the activity of those who saw the privilege of sharing the truth with others, thousands of tracts were sent to people whose names were on the electoral rolls. More were distributed on the streets, and bundles of them were tossed from train windows to workers and lone cottagers in remote areas along the railroad lines. The people were being notified of the approaching end of the Gentile Times in 1914. Arthur Williams, Sr., talked about this to all the customers in his store in Western Australia and invited interested ones to his home for further discussions.
1904, page 400
The Watch Tower Society has had a branch office in Australia since 1904. In the past this branch supervised the work of Kingdom proclamation over nearly a quarter of the globeâs surface, including China, Southeast Asia, and islands of the South Pacific.
1904, page 210
As the need arose, branch offices of the Watch Tower Society were established in other lands. The first was in London, England, on April 23, 1900. Another, in Elberfeld, Germany, in 1902. Two years later, on the other side of the earth, a branch was organized in Melbourne, Australia. At the time of this writing [1993], there are 99 branches worldwide.
1914, pages 340-341
Jehovahâs Witnesses have carried the slogan âSeats Free. No Collections.â Beginning early in 1914, the Bible Students rented theaters as well as other auditoriums and invited the public to these to see the âPhoto-Drama of Creation.â This was a four-part presentation, eight hours in all, made up of slides and motion pictures synchronized with sound. During the first year alone, millions of persons saw it in North America, Europe, Australia, and New Zealand. Although some theater owners charged for reserved seats, the Bible Students never requested an admission fee. And no collections were taken.
1930, pages 288-289
Ben Brickell was another one of those zealous Witnessesâmuch like other people, in that he shared their needs and infirmities. He was outstanding in faith. In 1930 he entered the colporteur work in New Zealand, where he witnessed in territories that were not covered again for decades. Two years later, in Australia, he undertook a five-month preaching trip through desert country where no witness had previously been given. His bicycle was heavily laden with blankets, clothing, food, and bound books to place. Though other men had perished when trying to travel through this area, he pressed on, with confidence in Jehovah. Next, he served in Malaysia, where serious cardiac problems developed. He did not quit. After a period of recuperation, he resumed full-time preaching activity in Australia. About a decade later, serious illness put him in the hospital, and when discharged he was told by the doctor that he was â85 percent incapacitated for work.â He could not even walk down the street to do shopping without intermittent rest. But Ben Brickell was determined to get going again, and he did, stopping to rest as necessary. Soon he was back witnessing in the rugged Australian outback. He did what he could to care for his health, but his service to Jehovah was the main thing in his life until his death 30 years later in his mid-60âs. He recognized that the lack that existed as a result of his weakness could be filled by Jehovahâs power. At a convention in Melbourne in 1969, he served at a pioneer desk with a large badge on his lapel, reading: âIf you want to know about pioneering, ask me.ââCompare 2 Corinthians 12:7-10.
1936, page 445
March 31, 1936, in order to reach people on the sheep and cattle stations scattered across the outback, Arthur Willis and Bill Newlands struck out on a trip that took them a total of 12,250 miles [19,710 km]. For much of their journey, there were no roadsâonly bush tracks through the treeless desert with its oppressive heat and howling dust storms. But they pressed on. Wherever interest was found, they played recorded Bible discourses and left literature. On other occasions, John E. (Ted) Sewell went with them; and then he volunteered to serve in Southeast Asia. The territory supervised by the Societyâs branch in Australia reached far beyond Australia itself. It included China and island groups and nations stretching from Tahiti on the east to Burma (now Myanmar) on the west, a distance of 8,500 miles [13,700 km]. Within that area were such places as Hong Kong, Indochina (now Cambodia, Laos, and Vietnam), the Netherlands East Indies (including such islands as Sumatra, Java, and Borneo), New Zealand, Siam (now Thailand), and Malaya. It was not unusual for the branch overseer, Alexander MacGillivray, a Scotsman, to invite a zealous young pioneer into his office, show him a map of the branch territory, and ask: âWould you like to be a missionary?â Then, pointing to an area in which little or no preaching had been done, he would ask: âHow would you like to open up the work in this territory?â
1941, page 451
They Refused to Stop Witnessing Even Though Imprisoned Shown here are only a few of the thousands who suffered for their faith in prisons and concentration camps during World War II 1. Adrian Thompson, New Zealand. Imprisoned in 1941 in Australia; his application for exemption from conscription was rejected when Australia banned Jehovahâs Witnesses. After his release, as traveling overseer, he strengthened the congregations in their public ministry. Served as a missionary and the first traveling overseer in postwar Japan; continued to preach zealously until his death in 1976.
1941, page 457
In many lands identified with the British Commonwealth (in North America, Africa, Asia, and islands of the Caribbean and of the Pacific) either Jehovahâs Witnesses or their literature was put under government ban. One of such lands was Australia. An official notice published there on January 17, 1941, at the direction of the governor-general, made it illegal for Jehovahâs Witnesses to meet for worship, to circulate any of their literature, or even to have it in their possession. Under the law it was possible to challenge the ban in court, and this was promptly done. But it was over two years before Mr. Justice Starke of the High Court declared that the regulations on which the ban was based were âarbitrary, capricious and oppressive.â The full High Court removed the ban. What did Jehovahâs Witnesses do in the meantime? In imitation of the apostles of Jesus Christ, they âobeyed God as ruler rather than men.â (Acts 4:19, 20; 5:29) They continued to preach. In spite of numerous obstacles, they even arranged for a convention at Hargrave Park, near Sydney, December 25-29, 1941. When the government refused rail transportation to some of the delegates, a group from Western Australia equipped their vehicles with gas-producing units operating on charcoal and struck out on a 14-day cross-country trek, which included spending one week traversing the pitiless Nullarbor Plain. They arrived safely and enjoyed the program along with the other six thousand delegates. The following year another assembly was held, but this time it was divided up into 150 smaller groups in seven major cities across the country, with speakers shuttling from one location to the next.
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