For most of the novel, Amir attempts to deal with his guilt by avoiding it. But doing this clearly does nothing toward redeeming himself, and thus his guilt endures. And Amir himself feels betrayed. But Baba has been dead for fifteen years, and there is nothing he can do about the situation.
I am a White American and a Christian. I am progressive in my politics and have sought to be part of efforts at bridging the gaps between ethnic communities. A strong majority of the population in the suburbs, including the one I live in, is White.
The demographics are changing, but the old lines of division remain with us. In fact the legacy of the riots remains palpable in the minds of many. I understand -- at an intellectual level -- the pain experienced by members of the Black community, but I can never truly experience the realities that one faces as a person of color, especially when it comes to engaging with law enforcement.
There is great frustration in the Black community. Sometimes the anger explodes into violence, which is often met with heavy-handed police tactics. These realities are deeply rooted in our own American psyche. The legacy of slavery remains with us, even if we who are White don't wish to be tarred by it.
And yet can we truly separate ourselves? Psychologist and Christian thinker Richard Beck has contemplated these issues and suggests that perhaps we who are white should think in terms of picking up the cross.
Atonement theory is problematic for many of us, especially those of us who are more liberal, but how do we find a way forward?
Below is just a brief excerpt from an earlier post at Experimental Theology.
Think upon it, and if you feel led continue on to Richard's blog to read the entire piece. Share your thoughts, if you would like. But as Black voices tell us, reconciliation comes with a price, a cost, a burden. This cross, this burden, is one that Whites habitually refuse to pick up.
Sympathy for Black rage. Here's what I know after having spent many years as a part of these conversations. White people are more than happy to talk about racial reconciliation until 1 the rage is directed at them or 2 the burden of reconciliation becomes too costly.
In short, Whites want atonement and reconciliation with no cross, no passion, no willingness to suffer for sin. Sins can mount and mount and mount, across generations, with no reckoning.
And so the wound festers. And maybe here is where, perhaps, the notion of vicarious suffering does play a part.
The question for me is this --as a White man who seeks to be involved in reconciliation efforts -- am I willing to pick up the cross laid before me?
I want to say yes, but will I do this? Am I willing to acknowledge my complicity?
To read Richard's entire piece, click here to go to Experimental Theology.A Dance With Dragons part 1: Dreams and Dust George R.R. Martin $ The future of the Seven Kingdoms hangs in the balance.
In the east, Daenerys, last scion of House Targaryen, her dragons grown to terrifying maturity, rules as queen of a city built on dust and death, beset by enemies.
The Kite Runner by Khaled Hosseini is a haunting story of the power of friendship, loyalty, betrayal, and guilt.
The story begins with an almost utopian picture of Afghanistan. Amir, the main character, is a 12 year old boy who lives a life of luxury. Event. Date. Global Population Statistics. The Spanish “Reconquest” of the Iberian peninsula ends in January with the conquest of Granada, the last city held by the Moors.
In The Kite Runner, guilt is a theme that appears throughout the book. The first time guilt is mentioned is when Amir plays a joke on Hassan . The Kite Runner The novel “The Kite Runner” by Khaled Hosseini surrounds itself with a central theme of human guilt The story features Amir who is the son of a wealthy Kabul merchant and his servant Hassan who is a Hazara, a racially discriminated caste in .
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