Although a substantial body of criticism has grown up around Arturo Islas’s The Rain God, very little of it deals directly with the subject of indigeneity.2 Most academic readers see the novel as a mixture of elements: history, gender relations, narratology, and so forth. Terms such as “ambiguity,” “alternative,” “hybridity,” and “reconstruction” have been used to describe the complex nature of The Rain God as a “text.”
Bakhtin, in his theories of the Carnivalesque celebrates among other things the lower strata bodily functions. He believes that one of the spirits of the carnival is to celebrate the low, the banal, the popular as opposed to the classic and mainstream. This Bakhtinian notion brought to my mind a joke in the form of an angry exchange among several parts of the body, brain, heart, lungs, stomach, and rectum, each disputing its right to the leadership of the body: the brain declares its right to lead on the merit of its superior functionality and its capability for reasoning;
"Starting with a tiger’s head and ending with a snake’s tail.” This Chinese saying aptly describes the conclusion of the Israeli-Hizbollah conflict that lasted more than a month, and which killed around 1719 and wounded about 5479 people on all sides in total.
International pressure and outrage at bombings on Lebanese civilians
“A number of my patients have had dreams of decapitation, and I, also, awoke from one of these dreams.” Gillian recorded this information in her notebook, paused and looked out. She did not care to write the details of her own nightmare last night which she could still clearly recall. From her twelfth floor office-apartment in the art deco building at 91st Street she was able to scan the whole park.