How has Mitsuko and Sanjo changed while on this journey through India? How can being oblivious be so dangerous, not only to you, but to those around you?
My first thought to this reading today was how could someone be so ignorant? Sanjo cared about nothing but his photography, and when he took a picture of something that was prohibited another man was hurt in his place. When Isobe asked Sanjo about his wife he responded, “Still asleep. I don’t know what to do with her. She’s such a child, and she doesn’t understand why her husband wants to become a first-rate photographer” (Endo 206). To Sanjo is wife was a bother, he had only married her because that was what was expected of him. He had only gone to India to further his photography career, where no other photographer had ever gone. He saw taking the pictures at the cremation ceremony as a way to further his career. He cared nothing about the fact that it was forbidden and he could be in trouble or hurt for it. “Sanjo stared vacantly at the man, forgetting even to press the shutter button,” it was as if this man was speaking to him and Sanjo did not understand what was being said, even though they spoke the same language (208). “That’s pointless,’ Sanjo jeered. ‘That’s not going to get rid of the poor and the beggars throughout India. Seems futile and stupid to me” (215).Sanjo could not understand why people would take care of those that were dying when there were other problems out there. He felt like there were other things that were more important than the dying woman that would be carried away to a house where she could die comfortably. Yet, then you look at Mitsuko’s character who finally comes to terms with understanding Otsu. She finally is able to understand some of the little things about why Otsu acts the ways that he does. “I have learned, though, that there is a river of humanity. Though I still don’t know what lies at the end of that flowing river. But I feel as though I’ve started to understand what I was yearning for through all the many mistakes of my past” (210). Mitsuko was finally able to come to terms with the reasons that she came to India and was able to feel at peace with the new life she had found. I felt like she had come to India somewhat ignorant of what was around her, but was leaving knowing that even through the bad you could always find good. I think that stems from when Otsu was beat by the Hindus because he stepped in to try and keep them from hurting Sanjo. Even though Mitsuko did not believe that they had the right to hurt the man that was just trying to bring peace, she was finally able to understand why Otsu did what he did. In this realization, she was also able to finally understand what Otsu was talking about when it came to the Onion because she finally saw someone other than Otsu working with the same spirit. “…he had been reborn in these nuns, and had been reborn in Otsu” (215).
Do Otsu’s actions towards the end of the novel help Mitsuko fulfill her reason her for coming to India?
How do Otsu’s ideas and actions parallel with the religion he practices?
Mitsuko’s goal for coming to India is not all that clear; however, it is rather obvious that his actions bother her in some sort of way. She can hardly believe that somebody would waste away their life worshiping God and helping others, that she actively tries to corrupt Otsu and keep him from staying true to his beliefs. When Otsu deliberately sacrifices himself in order to protect a defenseless man, Mitsuko is taken aback (Endo 211). She falls to the floor in anguish, realizing that her goal of changing Otsu’s ways has failed (Endo 212). Mitsuko realizes that Otsu stayed true to himself and his beliefs throughout the course of his life, even up to the point he dies. She comes to terms with the fact that, despite her actions, her reason for coming to India was more or less a waste of time (Endo 215). Mitsuko had such an obsession with changing Otsu, an obsession that she never could fulfill, and this is something she will have to endure throughout the course of her life. The theme of sacrifice is also prevalent throughout the novel, with the best example being in Otsu’s beliefs and actions. Otsu believed primarily in Christianity, and he helped those less fortunate than him. “Love thy neighbor” is an important idea within Christianity, and Otsu carried out this belief. At the end, he sacrificed himself in order to protect Sanjo, an action that parallels with that of Jesus Christ (Endo 211). He stayed true to his faith, and despite Mitsuko’s actions, rarely denounced the religion at all. He was essentially what some would call a “true Christian”, in that he practiced the faith and simply did as the Bible told him to. (Word Count 318).
The final chapters of the book were truly climatic in and of themselves. It is in these final chapters that one of our main characters finally finds what she is looking for. Upon hearing about the murder of the Indian Prime Minister, Indira Gandhi, Mitsuko states, “In such a world, the love of the Onion that Otsu worshipped was impotent and pathetic” (Endo 208-209). Even though it sounds disgraceful, this is the first time that Mitsuko has actually given credit to love of the Onion. Is this one of the first true turning points for Mitsuko? It appears she is truly starting to think about religion and how it might affect her. The next major climatic moment occurs at the River Ganges. Mitsuko, dressed in a traditional sari, slowly steps into the river. She watches the other woman bathing in the water, despite the ashes floating in the river. Although she continues to deny that it’s a prayer, Mitsuko says to herself, “What I can believe in now is the sight of all these people, each carrying his or her own individual burdens, praying at this deep river. . . I believe that the river embraces these people and carries them away. A river of humanity. The sorrows of this deep river of humanity. And I am a part of it” (211). This is groundbreaking for Mitsuko to say. Although she does not believe in a specific deity, she does believe that the river represents a binding force. This force which is composed of both life and death is a part of everything, including herself. It was the nagging presence of Otsu within her mind that finally drover her to find a piece within herself. Ironically, when she finally realizes this, Otsu is mauled by the mourning family and looks as though he is going to die. Did Endo want to make Otsu a Christ-like figure? Did Endo mean to end the book without a happy ending to let the reader formulate their own ideas?
Was Otsu a Christ figure? Does Mitsuko learn for Otsu?
In Shusaku Endo’s novel Deep River the image of sacrifice is a reoccurring theme, which take on a full form at the end of the novel. Minor characters such as Gaston and even major ones like Mitsuko sacrificed their time in order to do some form of good. While Mitsuko had some alternative motives for her actions, she still benefited the people that she helped. Otsu, similarly to these other two, helped people in their final moments of life. He sacrificed being a traditional priest to follow his calling to serve those most in need. He also rejected a traditional form of “European” theology, which was not inclusive to any extent. He embraced all people and wanted to show his “Onion’s” compassion through his actions. He lowered himself to an outcast rank in the caste system in order to help those who were in their final moments of life and needing someone to be there to help them. Otsu also sacrificed himself for those who were undeserving. When Sanjo attempted to take pictures of sacred ceremonies of cremation in order to possibly launch his career as a photographer, he offends all those who were there for religious connectivity and to mourn. Otsu stepped between the angry crowds and Sanjo in order to persuade them to have pity. Sanjo fled in fear but Otsu too the brunt of the physical punishment for an action that was not his own. Otsu had not “done anything” but he still received punishment for it (Endo 211). Otsu takes on the form of his “Onion” and sacrifices his life to save someone who took not a moment to think of “the problem his actions had caused” (214). Otsu was the most devoted to his faith and lived it out even more than the priests he was learning from in the European tradition. They did not lower themselves to the level of the lowest of humans in order to help them and see their lives. Otsu really had an understanding of what it meant to be a follower of Christ and those in the seminary could have done a good thing to learn from him. Word Count: 359
What point is Endo trying to make with the continual juxtaposition of life and death?
What is he saying about spirituality, religions, morality, and humanity?
Once again, Endo depicts the lush forest “that life flowed back and forth between the trees and the chirping of the birds” where Numada released his myna bird into the wild (204). Shortly after, Endo describes the “processions of men walking along, carrying corpses” that were the “bodies of pilgrims who had died” along the River Ganges (207). He appears to be conveying a message that death is almost insignificant, and that life goes on. However, it is more of a statement on the inevitable cycle of humanity. He says, “even though the waters [of the Ganges] bearing the ashes of the dead came flowing towards the bathers, no one thought it peculiar or distressing. Life and death coexisted in harmony in this river” (210). The forest is a symbol of life, even freedom for the Numada’s myna bird, and the river is a destination for life, rebirth, cleansing of sins, comfort, love, and peace. Yet, death, hatred, violence, scavengers, and disobedience are also present. It is “the river of humanity” that essentially emcompasses all aspects of human life (211). It is analogous to what Kiguchi recalls of a Buddhist teaching that “‘good and evil are one’…in all things, good and evil are back to back with each other, and they can’t be separated” (200). Otsu says, “‘the river of love that is my Onion flows past, accepting all, rejecting neither the ugliest of men nor the filthiest,” which is shown in that the outcasts of society and the prime minister are brought to the river after they die (185). Isobe finds comfort in it; he notices, “just as the river had embraced the deaths of countless people over the centuries and carried them into the next world, so too it picked up and carried away the cry of life from this man, [Isobe,] sitting on a rock on its bank” (189).
Endo also toys with definitions of foolishness: that of Numada, that of Sanjo, and that of Otsu. Numada “suddenly took not of his own foolishness,” and is self-inflicted; he carries his conviction knowingly and without harm to others, so some might say that it is a “good” kind of foolishness that makes one always strive to do and be better to prevent harm and ridicule (204). On the other hand, Sanjo is completely oblivious to his stupidity and blundering, that “he lacked sensitivity” and “was no longer plagued by the pity and empathy” for the beggars (207). His is a foolishness that causes harm, and ultimately, the death or near-death injury of Otsu, who tries to appease the people who are angry at Sanjo for taking pictures where photography is strictly prohibited. Mitsuko calls him a fool because he’s tried to imitate Jesus but “this world is [still] full of hatred and egotism,” he’s “been chased out of every place [he’s] been,” and, according to Mitsuko, “when it comes down to it, [he’s] been completely powerless” (212). One might beg to differ though. To him, he made a difference following in Jesus’ footsteps, and he made a difference in the ones he helped and carried to the Ganges to either rest until death or be cremated and thrown into the Ganges. He made such a small, minute difference in the world, but to that one person, one can assume that it made a world of a difference. One cannot help but think of Veronica wiping the face of Jesus on his way to Golgotha to be crucified when one read about how Mitsuko “used the towel she had brought to wipe the grimy blood from Otsu’s mouth and chin” (212). Otsu has not been powerless to even her, for he is always on her mind. He is her own savior, with Him “restored to life in [Otsu’s] heart” (185).
#16 Deep River Is the effort of trying to change the world futile? Do you think that Mitsuko has changed? The Prime Minister Indira Gandhi had been assassinated and all of India in an uproar and yet, all that Mr. and Mrs. Sanjo cared about was themselves. Mr. Sanjo simply wanted pictures. He strives for fame and fortune and that is all. Even in choosing his wife, he simply “had chosen a young woman from a family that could guarantee his future” (Deep River 207). He didn’t care about love or any of the other matters that one takes into consideration for marriage. All he wanted was someone that could help him move forward in life and make money. His true partner, his “source of a life worth living” is his camera (207). Not his family not his wife, but an inanimate object that cannot give him love or adoration. It can only make him money. Almost worse than her husband is the clueless Mrs. Sanjo. In response to Mr. Sanjo’s question of “you’re going to snooze away when they’ve just assassinated the prime minister,” Mrs. Sanjo replies “It’s got nothing to do with us. Let me sleep” (206). All she cares about is “high class hotels” and “stores selling Indian silks or cashmere shawls” (206). Mitsuko seems to be changing when she goes to the Ganges River. She sees the “life and death [coexisting] in harmony in [the] river” (210). The bathers do not find “the ashes of the dead . . . peculiar or distressing” (210). To them it is a sense of peace and tranquility that life continues on after death and that in death one can find peace. It seems that the novel stresses that those that have faith can find peace even among the death and destruction that goes on around them. When Mitsuko asks the nun why she does what she does, the nun replies, “because except for this . . . there is nothing in this world we can believe in” (215). In saying this, the nun is implying that except for giving your life to Christ and helping out those that are in need, there isn’t anything else to believe in because the world is so corrupt and destructive. Word Count: 377
Taylor Garrett 3-3-11 “She did not know to whom she directed this manufactured prayer. Perhaps it was towards the Onion that Otsu pursued. Or perhaps it was towards something great and eternal that could not be limited to the Onion.”(210) Mitsuko throughout the book is trying to figure out what she is looking for and what she truly does believe. She will constantly criticize Otsu because she thinks it is foolish to put all of his faith in one God when there is so much pain and hurt going on in the world around them every single day. She will eventually move to discovering that she doesn’t care about what she believes but that she will eventually find out in the end what is real and what isn’t. This can be a great example of how humans though can get in the way of faith when it comes to living an example in their everyday lives. As Mistuko is swimming in the river, she finally feels at peace. She recognizes the unity of life and death that Buddhism proposes, and she embraces it. She finds no awkwardness in the sense of swimming in other people’s ashes from cremations or the dead puppy floating in the water with them. (211) For the first time in the book, it seems like she has a clear idea of how she feels about religion, and that it truly is not a big deal about believing in a certain god but believing in the unity between the dead and the living. This last passage bring the novel full circle, Mitsuko and Isobe and everyone start out being surrounded by death and are disturbed by it, but both towards the end move to a common sense of relief and understanding of the unity between life and death Word Count 301
A striking detail of Shusaku Endo’s Deep River is the parallelism that occurs throughout the novel. One of the more transparent comparisons is between Isobe and Mr. Sanjo. Isobe, being a man who “had neither been particularly conscious of [his wife’s] presence nor even initiated a conversation with her unless there was something he wanted” (Endo 11), realized only after his wife’s death what she had meant to him. Endo made a point to demonstrate the nature of a person that Keiko was by having Isobe plead with God for her, saying “She’s plain, but she’s a good woman” (11). By not making presenting Keiko as someone extraordinary, she could be anyone. She could be exactly like Mrs. Sanjo. While in India, the audience is led to see how Mr. Sanjo takes for granted his wife, as Isobe has done. Mr. Sanjo “was at his wit’s end with his wife… all she had to offer was a volley of complaints” (206). Mr. Sanjo’s disregard for his wife underlines the cyclical nature of life. He is as arrogant as Mitsuko was in her youth. He is as self-centered as Mr. Numada is with regard to the individual people in his life. He is in India searching for kind of experience, to perpetuate “the symbolic complex” (Percy 15), Walker Percy detests in “The Loss of the Creature”. Mr. Sanjo is not in India to take part in communal spirituality like Otsu or to connect with the innermost depths of his soul as Mitsuko attempts. Mr. Sanjo seeks the concept of what India should be rather than for what it truly is. He “waives his right of seeing and knowing, and records symbols… there is not present; there is only the past of what has been formulated and see and the future of what has been formulated and not seen” (Percy 16). Mr. Sanjo lives a life chained to expectation and inhibited by his blind attitude toward the people and connection to people around him. If he does not change his ways, and there is little hope that he will, he will either be robbed of a life of meaning or be forced to start a search himself, one for purpose and impact. {370} Does anyone ever find what they are really searching for (Mitsuko and faith, Isobe and connection, Kiguchi and peace)? Is Prime Minister Indira Gandhi like Chamunda with regards to the people of India?
Does venting out your problems in a holy place make you pure? The holy Ganges River became the most important asset in India in “Deep River.” According to the author, “each year, over a million Hindus come to this river to pray” and bathe into the river for blessings and forgiveness (Endo 197). Endo describes the scene as “naked men and women stood in array, their bodies exposed to the rosy light of the morning sun as they filled their mouths with the water of the Ganges and joined their hands together in prayer” (Endo 198). This seems to be the tradition of most Hindus, but characters such as Kinguchi’s friend seemed to have felt better after hearing the story about human eating from Gaston. Kinguchi states that after his friend heard the tragic story of the human eating in the Andes River, he felt as though his friend “felt some slight release from his own torment after he heard it” and he is “unusually at peace” (Endo 199). Although Kinguchi’s friend was in India where the holy river of Ganges was, by venting out his guilt and listening to similar stories, it’s just a psychological mindset of forgiveness. According to Endo, he showed the other character to be in touch with peace as well by bathing in the river or simply being in its presence. Another character Numada finally found peace and purity at last when he insisted on setting a myna bird free. By simply letting the bird go, Numada will feel a sense of hope and accomplishment that he had the opportunity to grant the bird the freedom to fly anywhere its heart desires. Overall, the characters seemed to finally believe that they are pure and at peace with themselves after confessing to the holy river of Ganges as well as accomplishing some things that should’ve been taken care year ago.
What do you think is the significance of religion in the last few chapters of the book? Why does the book end with a person in a critical condition in the hospital? I believe the last few chapters talk about religion more so than the rest of the book. It seems that it relates to the stories of most, if not all, of the characters in some sense. For example, most of Ōtsu’s story is centered mainly around religion. However, I do not believe it is simply because of the fact that he is a Catholic priest (184). Ōtsu is a person who seems to have a natural soft-spot in his heart for people less fortunate as him. He may have been drawn to Jesus, or as he says, the Onion, because of this softness. Ironically, his classmates and mentors that he went to school with to learn Catholicism looked down on him for being so open (191). It is somewhat strange that they would dislike Ōtsu for believing that all religions are based around God, but have strayed because of human influence (190-191). This does not seem to deter him in the least, however, because he still continued to help people. I do not understand the ending of the book. The last paragraph ends with, “He gave Mitsuko a sober look and said, ‘He was your friend? That Japanese fellow who was hurt?’ He swallowed and continued, ‘He’s in a critical condition. About an hour ago he took a sudden turn for the worse.’” It brings to mind when Mitsuko was listening to Kiguchi tell about his friend who had been treated by Gaston. A similar instance occurred; Kiguchi’s friend died in the hospital, and it looks as if Mistuko’s friend will share the same fate. What is the reason for ending the book with that statement?
The conclusion of Deep River explains the ideas of the river connecting each traveler and the people they interact with. When Mitsuko says the “prayer” in the river, once she joins the river, she realizes that the “Onion” Otsu tells about embodies the river and serves the people in the same way: “I believe that the river embraces these people and carries them away. A river of humanity. The sorrows of this deep river of humanity. And I am a part of it” (Endo 211). In the same sense of Christians living a Christ-like life, all people must come together with each other to form the same river of humanity giving love and taking on each others’ sorrows. When Mitsuko asks the nuns why they do their jobs of caring for the dead, they respond by saying “Because except for this... there is nothing in this world we can believe in” and in the same way, without people forming a joined river of humanity, people will continue to suffer daily like the two hundred dying in the streets of Calcutta and men like Otsu (Endo 215). The separations of intimacy and care from people joined with caste systems and huge gaps between the rich and poor create men like Mr. Sanjos who cause the river of humanity to lose strength and dry up in a sense where insensitivity and suffering are the only feelings shared among people: “He was no longer plagued by the pity and empathy he had originally felt towards these fingerless girls and children feigning hunger. If he gave just one of them a paltry amount of loose change, their numbers would merely increase” (Endo 207). The strength and numbers joining the river of humanity should increase, but increase only under the care and selflessness of true humanity connected through everyone. word count: 305 1. Does Mitsuko not become angered with Mr. Sanjos after the incident with Otsu because she understands the forgiveness and care between her and "the onion?" 2. If Otsu is symbolized as a christ-like figure, why is he still alive at the end of the novel after "taking on the sin" of Mr. Sanjos?
Has Mitsuko changed? What was Enami’s role in this story. Was he a pacifier? Did Numada change at any point in the story? Did his setting the myna bird free change anything within him, or did his mindset stay the same? In a way I believe Mitsuko Naruse has changed for the better. Although it appears that she still does not believe in God, or any other religion, for that matter, she has discovered spirituality. Even though she still insulted Otsu when he was practically on his death bed for following his “Onion” relentlessly, I believe she had gained a new understanding for his faith. If only for a moment, she felt that all of humanity was connected, herself included. Mitsuko prayed, although she didn’t know who or what she was praying to, and she felt a connection to the river and humanity. That was a big step for her, since she was the type of person who enjoyed hurting others. She took joy in disrupting other people’s sense of content. Although, she may still be a little bit like that person, she has changed. She is now aware of her connection to others. When Otsu is attacked, she still reprimanded him for trying to “change the world. She yelled “You’ve thrown away your whole life for some Onion!”(212). She still feels that religion is “impotent and pathetic” (209). Mitsuko is still drawn to Otsu, for reasons which cannot be explained. But she is drawn to him and she cannot escape that fact. Now that Otsu is close to dying, Mitsuko has to search for the truth without him. It may be difficult for her without his explanations of religion and spirituality and the role of the Onion. Otsu brought her to India and he brought her to her epiphany about the world and interconnectedness.
How do the characters Sanjo and Isobe compare? Mr Sanjo is portrayed as a person who has completely become absorbed in his work. He seeks only advancement in his status in society as shown in the novel “Deep River.” He only sees advancement as being worthy of pursuit. He also shows little respect for spirituality of other people when he tries to take pictures of funerals. Which shows the utmost disrespect to the dead and the religion of Hinduism and because of this he is almost beset upon by a mob. He also has very little compassion for his fellow human beings by not seeing the importance of little things and how what they can change as he says “That’s pointless,’ Sanjo jeered. ‘That’s not going to get rid of the poor and the beggars throughout India. Seems futile and stupid to me” (215). He also shows little attachment to his new as shown in the text “I don’t know what to do with her. She’s such a child, and she doesn’t understand why her husband wants to become a first-rate photographer” (Endo page 206). Sanjo is very comparable to Isobe before the death for the death of his wife. Isobe before the death of his wife had a relationship with his wife that was not very intimate. He desired his wife to be “air” where she would not hinder him in his quest for advancement in his work. He also viewed her as the stewardess of the household creating an environment for him to come home too after a long day of work. It isn’t until the time where their time together is over that he comes to question the way he treated his wife for those many years. The comparison between the two characters Mr. Sanjo and Mr. Isobe shows that they both are similar in their backgrounds. They both showed at some time in their life had very little respect for their wives and their individual spirituality. The thing that brought change in Isobes life was the death of his life. After which he came to realize how he should have treated his wife and the importance of spirituality. Words 364
Does being a martyr carry any weight when your contributions are unknown?
Ostu tries to stop Sanjo from photographing a funeral, and death will soon follow. The guilty one escapes and the innocent is punished-indefinitely. The final chapter clarifies the parallel between Otsu and Jesus. Otsu serves as a martyr for humanity. Mitsuko cannot see the reasoning behind Otsu’s way of life; the only thing clear to her is the actions, not the will to do them, the obligation. She says, “Silly Otsu. Silly Onion… There were several dogs waiting to consume the flesh that survived the flames. Vultures also spread their wings, waiting to consume what the dogs left behind” (Endo 209). There is shown a connection between all living things; the dead become fuel for the living, and the living arose from the parts of the dead. Recognizing one’s connection to the deceased enlightens one, bringing them from a more individualistic sense to one of community. Just a Jesus lived a life of servitude followed by oppression from the ones he served, Otsu spends his life serving, moving to a foreign land and helping the poor, only to be “surrounded and beat and kick[ed] from every side” (211). Otsu’s reason for serving is not one in hope of praise; it is to show others the connection between all people and to do what is right. When asked why they serve, nuns reply “except for this (serving), there is nothing in this world we can believe in” (215). Their focus is not to change the mindset of the world but simply to feed the hungry, care for the dying, and live the life of Christ. Being a martyr does not always brings about recognition; sometimes, it simply fulfills one’s own need to serve, not to change the whole world. Jesus was murdered for being different from the surrounding people. He served the poor and died a martyr.
What is the prevalent theme throughout this final chapter, and how is this theme tied to religion?
In the final chapter of the work “Deep River”, the theme of death and despair is conveyed from the perspective of the Hindu people living in India. The chapter itself begins with a description of the assassination of the Indian Prime Minister Indira Gandhi, who was killed by members of her own security force outside of her office. This event sets the tone for the chapter, and reveals the hostility that had built up within the multicultural Indian nation. This is evident when Enami states, “But ultimately it was the contradictions inherent in a nation populated by seven hundred million people with different languages and faiths,” (Endo 213). This theme of death and despair is also conveyed in the description of the wars and hostility that engulfed the entire Middle Eastern world. This description seems to carry the continued theme of death and despair throughout the chapter. Endo states, “Hatred was spreading everywhere, blood was being spilled everywhere, wars were breaking out everywhere” (Endo208). This quote conveys the hatred and violence that was rapidly spreading around the world during this time. This theme of death and despair is also conveyed in the description of the river Ganges. In his description of the river, Endo writes about how the Hindu people ignored the ashes of the dead floating in the river, and that they did not believe this to be out of the ordinary. They were so accustomed to death that they were no longer disturbed by the ashes floating around them in the river. Endo writes, “Life and death coexisted in harmony in this river” (Endo). This quote shows how life and death had become one to the Hindu people, and that they no longer viewed death as a catastrophic or terrible event. The theme of death and despair are prevalent throughout this final chapter, and serves as a somber and humbling ending to the novel.
How has Mitsuko and Sanjo changed while on this journey through India?
ReplyDeleteHow can being oblivious be so dangerous, not only to you, but to those around you?
My first thought to this reading today was how could someone be so ignorant? Sanjo cared about nothing but his photography, and when he took a picture of something that was prohibited another man was hurt in his place. When Isobe asked Sanjo about his wife he responded, “Still asleep. I don’t know what to do with her. She’s such a child, and she doesn’t understand why her husband wants to become a first-rate photographer” (Endo 206). To Sanjo is wife was a bother, he had only married her because that was what was expected of him. He had only gone to India to further his photography career, where no other photographer had ever gone. He saw taking the pictures at the cremation ceremony as a way to further his career. He cared nothing about the fact that it was forbidden and he could be in trouble or hurt for it. “Sanjo stared vacantly at the man, forgetting even to press the shutter button,” it was as if this man was speaking to him and Sanjo did not understand what was being said, even though they spoke the same language (208). “That’s pointless,’ Sanjo jeered. ‘That’s not going to get rid of the poor and the beggars throughout India. Seems futile and stupid to me” (215).Sanjo could not understand why people would take care of those that were dying when there were other problems out there. He felt like there were other things that were more important than the dying woman that would be carried away to a house where she could die comfortably. Yet, then you look at Mitsuko’s character who finally comes to terms with understanding Otsu. She finally is able to understand some of the little things about why Otsu acts the ways that he does. “I have learned, though, that there is a river of humanity. Though I still don’t know what lies at the end of that flowing river. But I feel as though I’ve started to understand what I was yearning for through all the many mistakes of my past” (210). Mitsuko was finally able to come to terms with the reasons that she came to India and was able to feel at peace with the new life she had found. I felt like she had come to India somewhat ignorant of what was around her, but was leaving knowing that even through the bad you could always find good. I think that stems from when Otsu was beat by the Hindus because he stepped in to try and keep them from hurting Sanjo. Even though Mitsuko did not believe that they had the right to hurt the man that was just trying to bring peace, she was finally able to understand why Otsu did what he did. In this realization, she was also able to finally understand what Otsu was talking about when it came to the Onion because she finally saw someone other than Otsu working with the same spirit. “…he had been reborn in these nuns, and had been reborn in Otsu” (215).
Word Count: 512
Do Otsu’s actions towards the end of the novel help Mitsuko fulfill her reason her for coming to India?
ReplyDeleteHow do Otsu’s ideas and actions parallel with the religion he practices?
Mitsuko’s goal for coming to India is not all that clear; however, it is rather obvious that his actions bother her in some sort of way. She can hardly believe that somebody would waste away their life worshiping God and helping others, that she actively tries to corrupt Otsu and keep him from staying true to his beliefs. When Otsu deliberately sacrifices himself in order to protect a defenseless man, Mitsuko is taken aback (Endo 211). She falls to the floor in anguish, realizing that her goal of changing Otsu’s ways has failed (Endo 212). Mitsuko realizes that Otsu stayed true to himself and his beliefs throughout the course of his life, even up to the point he dies. She comes to terms with the fact that, despite her actions, her reason for coming to India was more or less a waste of time (Endo 215). Mitsuko had such an obsession with changing Otsu, an obsession that she never could fulfill, and this is something she will have to endure throughout the course of her life. The theme of sacrifice is also prevalent throughout the novel, with the best example being in Otsu’s beliefs and actions. Otsu believed primarily in Christianity, and he helped those less fortunate than him. “Love thy neighbor” is an important idea within Christianity, and Otsu carried out this belief. At the end, he sacrificed himself in order to protect Sanjo, an action that parallels with that of Jesus Christ (Endo 211). He stayed true to his faith, and despite Mitsuko’s actions, rarely denounced the religion at all. He was essentially what some would call a “true Christian”, in that he practiced the faith and simply did as the Bible told him to. (Word Count 318).
The final chapters of the book were truly climatic in and of themselves. It is in these final chapters that one of our main characters finally finds what she is looking for. Upon hearing about the murder of the Indian Prime Minister, Indira Gandhi, Mitsuko states, “In such a world, the love of the Onion that Otsu worshipped was impotent and pathetic” (Endo 208-209). Even though it sounds disgraceful, this is the first time that Mitsuko has actually given credit to love of the Onion. Is this one of the first true turning points for Mitsuko? It appears she is truly starting to think about religion and how it might affect her. The next major climatic moment occurs at the River Ganges. Mitsuko, dressed in a traditional sari, slowly steps into the river. She watches the other woman bathing in the water, despite the ashes floating in the river. Although she continues to deny that it’s a prayer, Mitsuko says to herself, “What I can believe in now is the sight of all these people, each carrying his or her own individual burdens, praying at this deep river. . . I believe that the river embraces these people and carries them away. A river of humanity. The sorrows of this deep river of humanity. And I am a part of it” (211). This is groundbreaking for Mitsuko to say. Although she does not believe in a specific deity, she does believe that the river represents a binding force. This force which is composed of both life and death is a part of everything, including herself. It was the nagging presence of Otsu within her mind that finally drover her to find a piece within herself. Ironically, when she finally realizes this, Otsu is mauled by the mourning family and looks as though he is going to die. Did Endo want to make Otsu a Christ-like figure? Did Endo mean to end the book without a happy ending to let the reader formulate their own ideas?
ReplyDeleteWord Count: 335
Was Otsu a Christ figure?
ReplyDeleteDoes Mitsuko learn for Otsu?
In Shusaku Endo’s novel Deep River the image of sacrifice is a reoccurring theme, which take on a full form at the end of the novel. Minor characters such as Gaston and even major ones like Mitsuko sacrificed their time in order to do some form of good. While Mitsuko had some alternative motives for her actions, she still benefited the people that she helped. Otsu, similarly to these other two, helped people in their final moments of life. He sacrificed being a traditional priest to follow his calling to serve those most in need. He also rejected a traditional form of “European” theology, which was not inclusive to any extent. He embraced all people and wanted to show his “Onion’s” compassion through his actions. He lowered himself to an outcast rank in the caste system in order to help those who were in their final moments of life and needing someone to be there to help them. Otsu also sacrificed himself for those who were undeserving. When Sanjo attempted to take pictures of sacred ceremonies of cremation in order to possibly launch his career as a photographer, he offends all those who were there for religious connectivity and to mourn. Otsu stepped between the angry crowds and Sanjo in order to persuade them to have pity. Sanjo fled in fear but Otsu too the brunt of the physical punishment for an action that was not his own. Otsu had not “done anything” but he still received punishment for it (Endo 211). Otsu takes on the form of his “Onion” and sacrifices his life to save someone who took not a moment to think of “the problem his actions had caused” (214). Otsu was the most devoted to his faith and lived it out even more than the priests he was learning from in the European tradition. They did not lower themselves to the level of the lowest of humans in order to help them and see their lives. Otsu really had an understanding of what it meant to be a follower of Christ and those in the seminary could have done a good thing to learn from him.
Word Count: 359
What point is Endo trying to make with the continual juxtaposition of life and death?
ReplyDeleteWhat is he saying about spirituality, religions, morality, and humanity?
Once again, Endo depicts the lush forest “that life flowed back and forth between the trees and the chirping of the birds” where Numada released his myna bird into the wild (204). Shortly after, Endo describes the “processions of men walking along, carrying corpses” that were the “bodies of pilgrims who had died” along the River Ganges (207). He appears to be conveying a message that death is almost insignificant, and that life goes on. However, it is more of a statement on the inevitable cycle of humanity. He says, “even though the waters [of the Ganges] bearing the ashes of the dead came flowing towards the bathers, no one thought it peculiar or distressing. Life and death coexisted in harmony in this river” (210). The forest is a symbol of life, even freedom for the Numada’s myna bird, and the river is a destination for life, rebirth, cleansing of sins, comfort, love, and peace. Yet, death, hatred, violence, scavengers, and disobedience are also present. It is “the river of humanity” that essentially emcompasses all aspects of human life (211). It is analogous to what Kiguchi recalls of a Buddhist teaching that “‘good and evil are one’…in all things, good and evil are back to back with each other, and they can’t be separated” (200). Otsu says, “‘the river of love that is my Onion flows past, accepting all, rejecting neither the ugliest of men nor the filthiest,” which is shown in that the outcasts of society and the prime minister are brought to the river after they die (185). Isobe finds comfort in it; he notices, “just as the river had embraced the deaths of countless people over the centuries and carried them into the next world, so too it picked up and carried away the cry of life from this man, [Isobe,] sitting on a rock on its bank” (189).
Endo also toys with definitions of foolishness: that of Numada, that of Sanjo, and that of Otsu. Numada “suddenly took not of his own foolishness,” and is self-inflicted; he carries his conviction knowingly and without harm to others, so some might say that it is a “good” kind of foolishness that makes one always strive to do and be better to prevent harm and ridicule (204). On the other hand, Sanjo is completely oblivious to his stupidity and blundering, that “he lacked sensitivity” and “was no longer plagued by the pity and empathy” for the beggars (207). His is a foolishness that causes harm, and ultimately, the death or near-death injury of Otsu, who tries to appease the people who are angry at Sanjo for taking pictures where photography is strictly prohibited. Mitsuko calls him a fool because he’s tried to imitate Jesus but “this world is [still] full of hatred and egotism,” he’s “been chased out of every place [he’s] been,” and, according to Mitsuko, “when it comes down to it, [he’s] been completely powerless” (212). One might beg to differ though. To him, he made a difference following in Jesus’ footsteps, and he made a difference in the ones he helped and carried to the Ganges to either rest until death or be cremated and thrown into the Ganges. He made such a small, minute difference in the world, but to that one person, one can assume that it made a world of a difference. One cannot help but think of Veronica wiping the face of Jesus on his way to Golgotha to be crucified when one read about how Mitsuko “used the towel she had brought to wipe the grimy blood from Otsu’s mouth and chin” (212). Otsu has not been powerless to even her, for he is always on her mind. He is her own savior, with Him “restored to life in [Otsu’s] heart” (185).
Word Count: 631
#16 Deep River
ReplyDeleteIs the effort of trying to change the world futile?
Do you think that Mitsuko has changed?
The Prime Minister Indira Gandhi had been assassinated and all of India in an uproar and yet, all that Mr. and Mrs. Sanjo cared about was themselves. Mr. Sanjo simply wanted pictures. He strives for fame and fortune and that is all. Even in choosing his wife, he simply “had chosen a young woman from a family that could guarantee his future” (Deep River 207). He didn’t care about love or any of the other matters that one takes into consideration for marriage. All he wanted was someone that could help him move forward in life and make money. His true partner, his “source of a life worth living” is his camera (207). Not his family not his wife, but an inanimate object that cannot give him love or adoration. It can only make him money. Almost worse than her husband is the clueless Mrs. Sanjo. In response to Mr. Sanjo’s question of “you’re going to snooze away when they’ve just assassinated the prime minister,” Mrs. Sanjo replies “It’s got nothing to do with us. Let me sleep” (206). All she cares about is “high class hotels” and “stores selling Indian silks or cashmere shawls” (206). Mitsuko seems to be changing when she goes to the Ganges River. She sees the “life and death [coexisting] in harmony in [the] river” (210). The bathers do not find “the ashes of the dead . . . peculiar or distressing” (210). To them it is a sense of peace and tranquility that life continues on after death and that in death one can find peace. It seems that the novel stresses that those that have faith can find peace even among the death and destruction that goes on around them. When Mitsuko asks the nun why she does what she does, the nun replies, “because except for this . . . there is nothing in this world we can believe in” (215). In saying this, the nun is implying that except for giving your life to Christ and helping out those that are in need, there isn’t anything else to believe in because the world is so corrupt and destructive.
Word Count: 377
Taylor Garrett
ReplyDelete3-3-11
“She did not know to whom she directed this manufactured prayer. Perhaps it was towards the Onion that Otsu pursued. Or perhaps it was towards something great and eternal that could not be limited to the Onion.”(210) Mitsuko throughout the book is trying to figure out what she is looking for and what she truly does believe. She will constantly criticize Otsu because she thinks it is foolish to put all of his faith in one God when there is so much pain and hurt going on in the world around them every single day. She will eventually move to discovering that she doesn’t care about what she believes but that she will eventually find out in the end what is real and what isn’t. This can be a great example of how humans though can get in the way of faith when it comes to living an example in their everyday lives.
As Mistuko is swimming in the river, she finally feels at peace. She recognizes the unity of life and death that Buddhism proposes, and she embraces it. She finds no awkwardness in the sense of swimming in other people’s ashes from cremations or the dead puppy floating in the water with them. (211) For the first time in the book, it seems like she has a clear idea of how she feels about religion, and that it truly is not a big deal about believing in a certain god but believing in the unity between the dead and the living.
This last passage bring the novel full circle, Mitsuko and Isobe and everyone start out being surrounded by death and are disturbed by it, but both towards the end move to a common sense of relief and understanding of the unity between life and death
Word Count 301
A striking detail of Shusaku Endo’s Deep River is the parallelism that occurs throughout the novel. One of the more transparent comparisons is between Isobe and Mr. Sanjo. Isobe, being a man who “had neither been particularly conscious of [his wife’s] presence nor even initiated a conversation with her unless there was something he wanted” (Endo 11), realized only after his wife’s death what she had meant to him. Endo made a point to demonstrate the nature of a person that Keiko was by having Isobe plead with God for her, saying “She’s plain, but she’s a good woman” (11). By not making presenting Keiko as someone extraordinary, she could be anyone. She could be exactly like Mrs. Sanjo. While in India, the audience is led to see how Mr. Sanjo takes for granted his wife, as Isobe has done. Mr. Sanjo “was at his wit’s end with his wife… all she had to offer was a volley of complaints” (206). Mr. Sanjo’s disregard for his wife underlines the cyclical nature of life. He is as arrogant as Mitsuko was in her youth. He is as self-centered as Mr. Numada is with regard to the individual people in his life. He is in India searching for kind of experience, to perpetuate “the symbolic complex” (Percy 15), Walker Percy detests in “The Loss of the Creature”. Mr. Sanjo is not in India to take part in communal spirituality like Otsu or to connect with the innermost depths of his soul as Mitsuko attempts. Mr. Sanjo seeks the concept of what India should be rather than for what it truly is. He “waives his right of seeing and knowing, and records symbols… there is not present; there is only the past of what has been formulated and see and the future of what has been formulated and not seen” (Percy 16). Mr. Sanjo lives a life chained to expectation and inhibited by his blind attitude toward the people and connection to people around him. If he does not change his ways, and there is little hope that he will, he will either be robbed of a life of meaning or be forced to start a search himself, one for purpose and impact.
ReplyDelete{370}
Does anyone ever find what they are really searching for (Mitsuko and faith, Isobe and connection, Kiguchi and peace)?
Is Prime Minister Indira Gandhi like Chamunda with regards to the people of India?
Does venting out your problems in a holy place make you pure?
ReplyDeleteThe holy Ganges River became the most important asset in India in “Deep River.” According to the author, “each year, over a million Hindus come to this river to pray” and bathe into the river for blessings and forgiveness (Endo 197). Endo describes the scene as “naked men and women stood in array, their bodies exposed to the rosy light of the morning sun as they filled their mouths with the water of the Ganges and joined their hands together in prayer” (Endo 198). This seems to be the tradition of most Hindus, but characters such as Kinguchi’s friend seemed to have felt better after hearing the story about human eating from Gaston. Kinguchi states that after his friend heard the tragic story of the human eating in the Andes River, he felt as though his friend “felt some slight release from his own torment after he heard it” and he is “unusually at peace” (Endo 199). Although Kinguchi’s friend was in India where the holy river of Ganges was, by venting out his guilt and listening to similar stories, it’s just a psychological mindset of forgiveness. According to Endo, he showed the other character to be in touch with peace as well by bathing in the river or simply being in its presence. Another character Numada finally found peace and purity at last when he insisted on setting a myna bird free. By simply letting the bird go, Numada will feel a sense of hope and accomplishment that he had the opportunity to grant the bird the freedom to fly anywhere its heart desires.
Overall, the characters seemed to finally believe that they are pure and at peace with themselves after confessing to the holy river of Ganges as well as accomplishing some things that should’ve been taken care year ago.
What do you think is the significance of religion in the last few chapters of the book?
ReplyDeleteWhy does the book end with a person in a critical condition in the hospital?
I believe the last few chapters talk about religion more so than the rest of the book. It seems that it relates to the stories of most, if not all, of the characters in some sense. For example, most of Ōtsu’s story is centered mainly around religion. However, I do not believe it is simply because of the fact that he is a Catholic priest (184). Ōtsu is a person who seems to have a natural soft-spot in his heart for people less fortunate as him. He may have been drawn to Jesus, or as he says, the Onion, because of this softness. Ironically, his classmates and mentors that he went to school with to learn Catholicism looked down on him for being so open (191). It is somewhat strange that they would dislike Ōtsu for believing that all religions are based around God, but have strayed because of human influence (190-191). This does not seem to deter him in the least, however, because he still continued to help people.
I do not understand the ending of the book. The last paragraph ends with, “He gave Mitsuko a sober look and said, ‘He was your friend? That Japanese fellow who was hurt?’ He swallowed and continued, ‘He’s in a critical condition. About an hour ago he took a sudden turn for the worse.’” It brings to mind when Mitsuko was listening to Kiguchi tell about his friend who had been treated by Gaston. A similar instance occurred; Kiguchi’s friend died in the hospital, and it looks as if Mistuko’s friend will share the same fate. What is the reason for ending the book with that statement?
The conclusion of Deep River explains the ideas of the river connecting each traveler and the people they interact with. When Mitsuko says the “prayer” in the river, once she joins the river, she realizes that the “Onion” Otsu tells about embodies the river and serves the people in the same way: “I believe that the river embraces these people and carries them away. A river of humanity. The sorrows of this deep river of humanity. And I am a part of it” (Endo 211). In the same sense of Christians living a Christ-like life, all people must come together with each other to form the same river of humanity giving love and taking on each others’ sorrows. When Mitsuko asks the nuns why they do their jobs of caring for the dead, they respond by saying “Because except for this... there is nothing in this world we can believe in” and in the same way, without people forming a joined river of humanity, people will continue to suffer daily like the two hundred dying in the streets of Calcutta and men like Otsu (Endo 215). The separations of intimacy and care from people joined with caste systems and huge gaps between the rich and poor create men like Mr. Sanjos who cause the river of humanity to lose strength and dry up in a sense where insensitivity and suffering are the only feelings shared among people: “He was no longer plagued by the pity and empathy he had originally felt towards these fingerless girls and children feigning hunger. If he gave just one of them a paltry amount of loose change, their numbers would merely increase” (Endo 207). The strength and numbers joining the river of humanity should increase, but increase only under the care and selflessness of true humanity connected through everyone. word count: 305
ReplyDelete1. Does Mitsuko not become angered with Mr. Sanjos after the incident with Otsu because she understands the forgiveness and care between her and "the onion?"
2. If Otsu is symbolized as a christ-like figure, why is he still alive at the end of the novel after "taking on the sin" of Mr. Sanjos?
Has Mitsuko changed?
ReplyDeleteWhat was Enami’s role in this story. Was he a pacifier?
Did Numada change at any point in the story? Did his setting the myna bird free change anything within him, or did his mindset stay the same?
In a way I believe Mitsuko Naruse has changed for the better. Although it appears that she still does not believe in God, or any other religion, for that matter, she has discovered spirituality. Even though she still insulted Otsu when he was practically on his death bed for following his “Onion” relentlessly, I believe she had gained a new understanding for his faith. If only for a moment, she felt that all of humanity was connected, herself included. Mitsuko prayed, although she didn’t know who or what she was praying to, and she felt a connection to the river and humanity. That was a big step for her, since she was the type of person who enjoyed hurting others. She took joy in disrupting other people’s sense of content. Although, she may still be a little bit like that person, she has changed. She is now aware of her connection to others. When Otsu is attacked, she still reprimanded him for trying to “change the world. She yelled “You’ve thrown away your whole life for some Onion!”(212). She still feels that religion is “impotent and pathetic” (209). Mitsuko is still drawn to Otsu, for reasons which cannot be explained. But she is drawn to him and she cannot escape that fact. Now that Otsu is close to dying, Mitsuko has to search for the truth without him. It may be difficult for her without his explanations of religion and spirituality and the role of the Onion. Otsu brought her to India and he brought her to her epiphany about the world and interconnectedness.
How do the characters Sanjo and Isobe compare?
ReplyDeleteMr Sanjo is portrayed as a person who has completely become absorbed in his work. He seeks only advancement in his status in society as shown in the novel “Deep River.” He only sees advancement as being worthy of pursuit. He also shows little respect for spirituality of other people when he tries to take pictures of funerals. Which shows the utmost disrespect to the dead and the religion of Hinduism and because of this he is almost beset upon by a mob. He also has very little compassion for his fellow human beings by not seeing the importance of little things and how what they can change as he says “That’s pointless,’ Sanjo jeered. ‘That’s not going to get rid of the poor and the beggars throughout India. Seems futile and stupid to me” (215).
He also shows little attachment to his new as shown in the text “I don’t know what to do with her. She’s such a child, and she doesn’t understand why her husband wants to become a first-rate photographer” (Endo page 206). Sanjo is very comparable to Isobe before the death for the death of his wife.
Isobe before the death of his wife had a relationship with his wife that was not very intimate. He desired his wife to be “air” where she would not hinder him in his quest for advancement in his work. He also viewed her as the stewardess of the household creating an environment for him to come home too after a long day of work. It isn’t until the time where their time together is over that he comes to question the way he treated his wife for those many years.
The comparison between the two characters Mr. Sanjo and Mr. Isobe shows that they both are similar in their backgrounds. They both showed at some time in their life had very little respect for their wives and their individual spirituality. The thing that brought change in Isobes life was the death of his life. After which he came to realize how he should have treated his wife and the importance of spirituality.
Words 364
Does being a martyr carry any weight when your contributions are unknown?
ReplyDeleteOstu tries to stop Sanjo from photographing a funeral, and death will soon follow. The guilty one escapes and the innocent is punished-indefinitely. The final chapter clarifies the parallel between Otsu and Jesus. Otsu serves as a martyr for humanity. Mitsuko cannot see the reasoning behind Otsu’s way of life; the only thing clear to her is the actions, not the will to do them, the obligation. She says, “Silly Otsu. Silly Onion… There were several dogs waiting to consume the flesh that survived the flames. Vultures also spread their wings, waiting to consume what the dogs left behind” (Endo 209). There is shown a connection between all living things; the dead become fuel for the living, and the living arose from the parts of the dead. Recognizing one’s connection to the deceased enlightens one, bringing them from a more individualistic sense to one of community. Just a Jesus lived a life of servitude followed by oppression from the ones he served, Otsu spends his life serving, moving to a foreign land and helping the poor, only to be “surrounded and beat and kick[ed] from every side” (211). Otsu’s reason for serving is not one in hope of praise; it is to show others the connection between all people and to do what is right. When asked why they serve, nuns reply “except for this (serving), there is nothing in this world we can believe in” (215). Their focus is not to change the mindset of the world but simply to feed the hungry, care for the dying, and live the life of Christ. Being a martyr does not always brings about recognition; sometimes, it simply fulfills one’s own need to serve, not to change the whole world. Jesus was murdered for being different from the surrounding people. He served the poor and died a martyr.
Word Count: 306
What is the prevalent theme throughout this final chapter, and how is this theme tied to religion?
ReplyDeleteIn the final chapter of the work “Deep River”, the theme of death and despair is conveyed from the perspective of the Hindu people living in India. The chapter itself begins with a description of the assassination of the Indian Prime Minister Indira Gandhi, who was killed by members of her own security force outside of her office. This event sets the tone for the chapter, and reveals the hostility that had built up within the multicultural Indian nation. This is evident when Enami states, “But ultimately it was the contradictions inherent in a nation populated by seven hundred million people with different languages and faiths,” (Endo 213). This theme of death and despair is also conveyed in the description of the wars and hostility that engulfed the entire Middle Eastern world. This description seems to carry the continued theme of death and despair throughout the chapter. Endo states, “Hatred was spreading everywhere, blood was being spilled everywhere, wars were breaking out everywhere” (Endo208). This quote conveys the hatred and violence that was rapidly spreading around the world during this time. This theme of death and despair is also conveyed in the description of the river Ganges. In his description of the river, Endo writes about how the Hindu people ignored the ashes of the dead floating in the river, and that they did not believe this to be out of the ordinary. They were so accustomed to death that they were no longer disturbed by the ashes floating around them in the river. Endo writes, “Life and death coexisted in harmony in this river” (Endo). This quote shows how life and death had become one to the Hindu people, and that they no longer viewed death as a catastrophic or terrible event. The theme of death and despair are prevalent throughout this final chapter, and serves as a somber and humbling ending to the novel.
Word Count: 316