Friday, December 14, 2012

Research Essay


The Efficacy of Religion: An Examination of Placebo Healing


Jane Watson









English 201
Professor Leslie Jewkes
6th, October 2012






Abstract
The placebo effect has been a deeply studied phenomenon examined by health professionals and scientists alike throughout the world. Exploration of the placebo effect in a religious context has taken place to better understand faith based healing and miracles. Through the work of neuroscientists, we now have a far better understanding of how this phenomenon works as it undeniably proves that regardless of one's faith, the mere belief in God enhances well being.

Jane Watson
Professor Leslie Jewkes
English 201
6th, October 2012

The Efficacy of Religion: An Examination of Placebo Healing

“God does nothing except in response to believing prayer.” John Wesley said, a famous evangelist who was known to spend up to two hours daily in prayer. J. Hudson Taylor remarked, “The prayer power has never been tried to its full capacity. If we want to see mighty wonders of divine power and grace wrought in the place of weakness, failure and disappointment, let us answer God's standing challenge, 'call unto me, and I will answer thee, and show thee great and mighty things which thou knowest not!'” Do evangelists harness the vulnerability of prospective Christians by creating expectations? Do they enable their belief by these fantastical stories of God induced healing, akin to the healing resulting between medically trained professionals and their patients? The placebo phenomenon may explain more about the efficacy of healing brought about by religion and prayer than most are willing to believe.

In the text, Psychology, it reveals the placebo effect to be a participants' belief in a drug rather than the drug itself, or: “the expectations of the participants in a study can influence their behavior.” (24) The drug here can be a sugar pill believed to be the real deal or it can extend beyond the realm of medicine and into other areas of life, such as religion. The dictionary defines a placebo as a harmless pill, medicine, or procedure prescribed more for the psychological benefit to the patient rather than any physiological effect.

Religion and medicine have often gone hand in hand throughout the ages. According to the article, The Laying on of Hands: Some Clinical and Experimental Concerns, “claims of healing powers have been made for thousands of years, going back to Imhotep, Asclepius, and Jesus.” During a long time on this earth, people generally believed that diseases were inflicted as a result of superstitions and Gods. Hippocrates is credited as the first to declare that diseases were caused by a natural process, and worked to separate medicine from religion. Hippocrates declared that disease occurred because of the environment, what we ate and how we lived...not by wrath brought about by the Gods. However, the link between God and disease and God and healing is still largely prevalent in today's world, believed by thousands across the globe to differing extents upon each continent.

John S. Welch says in the article, Ritual in Western Medicine and Its Role in Placebo Healing, “I propose that ritual interaction with a physician acting in a priestly manner to give meaning and limitations to the patient's experience is of clinical importance and results in the powerful placebo effect reported to occur as a result of doctor-patient interactions.” Interestingly, Welch goes on to say that a physician has the power within him to directly alter the outcome of an experience simply by providing a certain level of sympathy and a display of knowledge and control over the experience. He mentions the results of an early study that showed a relevant decrease in narcotic use as well as the length of the hospital stay for those recovering from surgery due to being visited preoperatively by a “concerned anesthesiologist who offered a frank explanation of the pain to expect and attempted to alleviate anxiety by explaining that post-operative pain was normal.”

The laying on of hands is a common reference to an action used in religions across the globe. The use of laying on of hands is to confer a blessing or give an authority (ordination) to the individual who is usually kneeling down. While the use of this action is practiced in a variety of ways, it essentially carries a uniform meaning. For example, The Church of Jesus Christ of Latter-day Saints uses the laying on of hands to confirm an individual as a member of the church, or to offer a blessing of healing, give strength to those in need or to ordain church members to the various offices held within the institution. The laying on of hands has been examined by those in the scientific community with a heavy dose of criticism. Keeping the phenomenon of the placebo in mind, one can see how the laying on of hands is dismissed offhand by the scientific community as a placebo effect. In the event that the laying on of hands does not work, the practitioners tend to use the excuse that the participant was a non-believer or didn't carry enough faith. These excuses always protect the practitioner.

According to the article, Is 'Divine Healing' in the 'Faith Movement' Founded on the Principles of Healing in the Bible or Based on the Power of the Mind? Pretorius says that “according to the Faith Movement, divine healing is part of God's will for the believer.” He also states that Divine Healing is a complex process and some believe in its truth, some believe some of it is true, some believe the absence of success suggests lack of faith and some believe it is the person who's praying that is at fault if no healing occurs. Ultimately, Pretorius believes that healing is “not so much a result of God who intervenes, but rather a result of human potential to overcome through the power of the mind.”

Placebos are used during all drug trials to tell the researchers if the drug in question has any healing effect at all or if the healing effect is a result of the patients' belief in the drug. According to Mind Power News.com, researchers have discovered that the placebo phenomenon doesn't occur in the head, but rather the brain. Through scientific research, there's proof that our thoughts may actually interact with our brain in a physical way. It certainly begs the question about the legitimacy of religious healing.
It has long been a mystery as to how the placebo effect works, but thanks to the dedication of scientists, it's not the mystery it once was. A research team led by Tor Wager uncovered the area of the brain responsible for the placebo effect by using positron emission tomography while applying a placebo pain relief cream to the patient's forearms. The scans examined brain activity during the application of the placebo cream, revealing that the treatment caused the brain to release more opioids, a natural chemical released by the brain to relieve pain. This chemical release took place in the area of the brain known as the periadqeductal gray, an area found in the brainstem.

Medical scientists also look to the brain to explain faith based healing. Scientists have long been on the mission to explain religious experiences. There are some interesting conclusions brought to light by Andrew Newberg M.D., one of America's experts on the neurological basis of religion. Andrew Newberg and Mark Robert Waldman wrote a book entitled, How God Changes Your Brain, and claim that thinking about a loving God stimulates regions of our brain that control empathy and reason, and quite the opposite occurs when we think about a wrathful God. They go on to say, “When it comes to thinking about God, our brain creates a vast range of utopian, utilitarian, and sometimes useless theologies...” (5) It's easy to see how so many people are able to heal themselves with just the mere thought of God.

Interestingly, Doctor Andrew Newberg claims that the brain has a difficult time distinguishing between what's reality and what's fantasy. He says, “having an accurate perception of reality is not one of the brain's strongpoints.” (6) This brings on a new meaning to the well coined phrase, perception is reality, and the placebo effect seems to lend more truth to that statement. One of the top conclusions the authors came to in the book, “spiritual practices, even when stripped of religious beliefs, enhance the neural functioning of the brain in ways that improve physical and emotional health,” has a direct impact for those attempting to understand what the placebo effect is and how it can explain faith based healing.
The examination of God and faith based miracles, clinical trails using a placebo and neuroscience are all equally important in unraveling the truth about the placebo phenomenon. Whether an individual is an agnostic like Charles Darwin, an atheist like Albert Einstein or Ernest Hemingway, or a devout follower of God like Martin Luther King, there is no denying that people are driven by their own perceived realities; a reality that our brain has constructed to deal with the outside world. The benefit of religious ritual, meditation and belief systems are undeniably present, even if science ever can or ever will disprove the existence of God.

Research has shown that placebos work better if you take two pills instead of one, if you take capsules versus pills or if the placebo is injected rather than swallowed. Ultimately, the phenomenon of the placebo effect is proof that the human mind is extraordinarily powerful. However one may look at divine healing or religious healing, the bizarre effectiveness of the placebo miracle is fascinating and thought provoking.











Works Cited


Ciccarelli, Saundra, and Glenn Meyer. Psychology. New Jersey: Pearson Education, 2006. Print.

Grad, Bernard Raymond. "The Laying On Of Hands: Some Clinical And Experimental Concerns." Journal Of Religion & Psychical Research 17.4 (1994): 182.Academic Search Complete. Web. 6 Oct. 2012.

Newberg, Andrew M.D., and Mark Robert Waldman. How God Changes Your Brain. New York: Ballantine, 2009. Print.

Pretorius, Stephan P. "Is 'Divine Healing' In The 'Faith Movement' Founded On The Principles Of Healing In The Bible Or Based On The Power Of The Mind?." Hervormde Teologiese Studies 65.1 (2009): 399-405. Academic Search Complete.
Web. 6 Oct. 2012.

Welch, John S. "Ritual In Western Medicine And Its Role In Placebo Healing." Journal Of Religion & Health 42.1 (2003): 21. Academic Search Complete. Web. 6 Oct. 2012.

10 Fascinating Facts About The Placebo Effect.” Mind Power News. N.p. 2011. Web. 6 Oct. 2012


Bibliography
Researchers Demonstrate How Placebo Effect Works in the Brain.” Phys.Org. N.P. 2012. Web. 11 Oct. 2012

Periaqueductal Gray.” Wikipedia, The Free Encyclopedia. Wikimedia Foundation, Inc. 16 July 2012. Web. 21 Oct. 2012.


I Have A Dream

Jane Watson
Professor Leslie Jewkes
English 201
5 Nov 2012

I Have A Dream

In 1963, during the march on Washington, the famed Martin Luther King delivered one of the most memorable speeches of our time, I Have a Dream. From the first moment I listened to the speech during high school I was touched by it. I have no particular reason to be so deeply affected, as I do not have any ties or relations to anyone who was impacted by the oppression suffered by those who King relates to in the speech. Regardless, it's one of my favorites.
 
The entire speech is written in simplistic yet powerful prose, the perfect combination to deliver a message so that everyone can understand it, be moved and learn from it. Every passage, even when read without the doctor's words to emphasize it, holds a resounding truth. From the latter half of the first sentence, “the greatest demonstration of freedom in the history of our nation,” already we are moved, already we know the significance of what we're about to hear and already we're eager to hear more. 

The words I found most important and best said begin with “symbolic shadow,  momentous decree, beacon of light, and seared with the flames of withering injustice.” Let's look at the latter one, “seared with the flames of withering injustice,” a passage so simple, yet so powerful. His use of words to describe suffering are brilliant. Seared. Flames. Withering. Examined with a writer's eye, it couldn't have been said better. 

His use of emphasis by repeating the words “one hundred years later” is especially poignant and dramatic, driving his point home, that enough is enough. The paragraph just following this passage is my favorite. King's use of rhetoric are genius not only on a writing level, but to drive his point home orally. “We've come to our nation's capital to cash a check.” and, “they were signing a promissory note to which every American was to fall heir,” and he goes on to say, “America has defaulted on this promissory note insofar as her citizens of color are concerned.” Beautiful. King proceeds, “America has given the Negro people a bad check; a check which has come back marked “insufficient funds.”” I get chills when I read that part, especially coupled with the sound of his voice as he delivered the lines. Perhaps the best line of all, “But we refuse to believe that the bank of justice is bankrupt.”

It's difficult to pick out just certain parts of I Have a Dream, as every line so eloquently flows to the next and holds the same impact of meaning. King ended the speech with the famous words, “Free at last! Free at last! Thank God Almighty, we are free at Last!” A spine chilling, triumphant conclusion to one of the country's most memorable speeches. 

Writing Diagnostic

Jane Watson
Professor Leslie Jewkes
English 201
5 Sep 2012

Writing Diagnostic

I made the fairly recent commitment to eliminate all processed and junk food from my diet. I'd always had this unhealthy addiction to food, whether it be by thinking about it constantly, or starving myself, or eating too much. Gathered with a love for my body, I finally arrived to the conclusion that I should begin doing it right. 

Granted, it wasn't the most difficult transition for me as I'd been an active individual the last six years and had never joined the alcohol or cigarette club. My vice was the same as it is for most people I assume, the love for soda and sugar. Soda and sugar are arguably as bad for you as other types of drugs, and I'd always known it but never took the necessary steps to eradicate my use of it. I would drink a soda, love it but feel horrible for doing it. Caught in this vicious cycle, it was always in my mind that I needed to quit, especially for my love of running. 

Fueled by my desire to be a faster runner and to be friendlier to my insides, I decided the first thing I would do is cut back on my soda. We'll rewind to June, when I usually drank two to three cans (12 oz) a day. I had a serious love for the stuff, and when I returned from a long and exhaustive run I went right for a cold one. I figured it would be too difficult to just quit, so I told myself I'd have just a few every week. Once day one passed me by and I had no soda, it felt like I'd overcome a huge obstacle-just getting through a single day without the sweet and satisfying drink to get me by. So, I decided to do it again, still telling myself I was allowed to drink some if I needed to. Well, two weeks went by and I didn't have a single can or drop. In fact, I still had a full twelve pack in my refrigerator, which was a five second walk away. I think I was able to go cold turkey because I told myself I wasn't going cold turkey. The taste of victory after each day was enough to make it easier and easier as time went on. 

In the meantime, I had also quit fast food. Honestly, that part was a lot easier than the soda, as I didn't really like fast food to begin with. I still had to make the choice to quit, as my husband and I would go to Sonic maybe twice or three times a month, or maybe Jack in the Box one a month. I threw that out no problem. I drive by fast food now and get sick to my stomach. 

So, June and July passed by and I had successfully rid myself of soda and any other sugary beverages and all fast food. As a person who was addicted to sugar and crap, or so I thought, I quite easily gave up processed food. I used to buy frozen pizza or burritos and never thought twice about eating fruits or vegetables. One day shortly after I stopped drinking soda, I took my husband to the grocery store and loaded the cart with cucumbers, salad, avocados, bananas, oranges, apples, pears and my favorite-grapes. Now, if history was to repeat itself, this new little diet fad I was doing would burn itself out after about six or seven days. I don't know what was different about this time, but I've been buying fruits and vegetables regularly for two and a half months now and I have yet to look behind me. I don't buy anything processed. No white breads. No ground beef. I've never had so much fiber, protein and vitamins in my life. 

I changed my diet because I wanted to be healthier and to see if it would affect my running skills. I injured my leg, so sadly, I haven't been able to test my progress at all. Though I inadvertently dropped six pounds (which after a changed diet of three months isn't that much weight) and for every pound you drop, you're twelve seconds faster per mile. I've always known that but now can actually put that knowledge to the test. That is, as soon as my leg starts playing with me again. 

I hope this diet change is going to be a permanent part of my life. I really think it will be. I usually stick to the things I love. Like most changes I've made that stuck, I did them with little forethought. My love for running, as an example, began not with a resolution or a premeditated plan. I was told by my boyfriend at the time, while I was eating out of a big bag of M&M's, that I would get fat if I kept eating so much candy. While it was true I ate tons of candy, I resented his comment. After all, I'd always been a candy eater and had never gained weight. Regardless, the very next day I decided I would go running to prove to him I would not get fat. It's been six years ago since that day, and I have since run three marathons, three half marathons and countless 10K's and 5K's. It's anybody's guess why I am just now incorporating the diet aspect of running into my hobby. 

Powerpoint Presentation


Adding Emphasis

   In this presentation, we will examine the art of adding emphasis to a written text. In particular, we'll look at the choice and arrangement of words as well as the sentence and clause arrangement. 


To add emphasis to your writing, it's important to be choosy about your words. 



Consider that the most emphasized position of any sentence is at the beginning and at the end. 


Sentence & Clause Arrangement 
Wondering about sentence and clause arrangement? 

First, let's review clause. 

The variation of sentence length is an effective tool for writing great prose and adding emphasis.


Arrange clauses to achieve emphasis.


Again, the terminal position of a sentence is where the weight of words is mostly felt.

Visual Element #1


Visual Element #2


Analysis Essay


A New Historicist View of The Nice Little People by Kurt Vonnegut


Jane Watson









English 201
Professor Leslie Jewkes
27th, October 2012





In the following essay we explore the in-depth relationship between a masterful storyteller, Kurt Vonnegut, and his short work of fiction, The Nice Little People. Closely examining Vonnegut's unique writing style and simple prose, we take a look at the man himself through his other stories and his own writing devices using a new historicist lens, with a special emphasis on Vonnegut's employ of characterization and his humanistic approach to storytelling.

Jane Watson
Professor Leslie Jewkes
English 201
27 Oct 2012
A New Historicist View of The Nice Little People by Kurt Vonnegut

Kurt Vonnegut's short story, The Nice Little People, is a fun demonstration of quirky science fiction in post world war II America. The Nice Little People is a short story found in a collection with thirteen other stories that were posthumously published in Look at the Birdie in 2009. This vignette is a compelling story written by one of the world's most unique writers. Vonnegut is most widely known for the literary masterpieces written with a strong influence from his experiences both as a soldier and a prisoner of war. This new historicist look offers a glimpse of this great american writer not through the horrors of war, but more by the Kurt Vonnegut who reveled in humor, pessimism, science fiction and moral reverence.

The protagonist told by third person limited is called Lowell Swift, and within the first paragraph Lowell is easily likable, identifiable, and cared for. Vonnegut felt it was important to create a character that could be easily followed along with and rooted for, a testament to his humanistic connection to the world. He flawlessly does this by creating a character who could be anyone and anywhere, your neighbor, friend from work or one of the nice guys at church. You root for Lowell Swift, maybe because he works an honest day's labor, maybe because you know his marriage ends that day and it feels all the more tragic because of the “red roses in a long, green box under his arm.” (431) Vonnegut's portrayal of Lowell Swift seems to be a moralized standard of the hard working joe post word war II. Because of Vonnegut's disgust at death and destruction and the effects it had on him while a prisoner of war, Vonnegut was drawn to kindness despite his negative views of the world.

Lowell Swift is too kind. You first get a taste of his moral character following just beneath the first paragraph when the narration begins with, “the bus was crowded but no woman were standing, so Lowell's conscience was unencumbered.” (431) Lowell then spends his time on the bus thinking pleasant things about his wife. Right away the reader couples Lowell's positive thoughts about his wife and the end of the marriage occurring on the same day, paving more sympathy for Lowell. The absolve of a marriage usually happens with negative foreshadowing by one or both parties involved, and the reader is told who to side with on an early basis within the story. One of Vonnegut's common storytelling devices is to shock, and because we have no idea precisely when or how the marriage will come to an end, Vonnegut has already set you up for a surprise outcome.

Vonnegut's light tone proceeds through the story, much like his other more well known works, such as Cat's Cradle and Slaughterhouse-Five. Though unlike the heavy themes of death, war and destruction in these aforementioned novels, The Nice Little People seems to be a far departure. Upon further reading, Lowell is further developed with neat description that deepens the connection between reader and character, as we now know that Lowell remains far too kind for his own good and makes less money than his wife. He's afraid she might leave him. Vonnegut explores the inequality between Lowell Swift and his wife and Lowell's humble acceptance that though she made quite a bit more money than he did as a real estate saleswoman, “God had made him-even as he had made Madelaine-presumably with some good end in mind.” (431)

Vonnegut often explored the theme of free will throughout his books. Slaughterhouse-Five and Breakfast of Champions are two well received novels that deal with the concept of free will and the view that it is nonexistent. In Slaughterhouse-Five, Vonnegut wrote, “If I hadn’t spent so much time studying Earthlings," said the Tralfamadorian, "I wouldn’t have any idea what was meant by 'free will.' I've visited thirty-one inhabited planets in the universe, and I have studied reports on one hundred more. Only on Earth is there any talk of free will.” Vonnegut explores his un-harmonious relationship with freewill again in The Nice Little People when Lowell Swift suddenly encounters a paper knife. It appeared to be thrown at him as he waited for the bus. While there is no mention of free will in the story directly, through study of Vonnegut and his work, it is clear he has put Lowell Swift in a position where he had no choice but to encounter the paper knife. Because nobody around claimed the paper knife to be their own, Lowell put it in his pocket.

Vonnegut further explains Lowell's relationship with money and the lack thereof when he hops back on the bus and arrives home to a “colonnaded, white colonial apartment” (432) which without Madelaine's income, they could not afford. This is another example of Vonnegut's tumultuous relationship with inequality, a constant theme throughout the story. Vonnegut often visits this theme in his work, as well as a particular character style, which throughout the bulk of his career is dealt in little consideration and description. Vonnegut abandoned his favorite writing style with The Nice Little People with apt and personal descriptions of Lowell Swift. Vonnegut always felt that the writer should genuinely care for what they are writing, and it is evident that Vonnegut spent an intimate amount of time with Lowell to ensure that we too, as readers, care about him. The reader spends only a minimal amount of time with Madelaine, and what we do know is spoken through Lowell, and because of his childlike descriptions of her actions while they are so painfully and obviously wrong, we further side with Lowell and find his wife despicable, even though Lowell himself does not. We know more than Lowell.

Lowell arrives home, eagerly anticipating a meeting with her as it is their anniversary. Vonnegut turns the tables when instead of meeting his beloved wife, he meets a hand written note placed on the hall mirror. “Am taking a prospect for the Finletter property to supper. Cross your fingers.” Immediately we know as readers that Madelaine is doing something much more unacceptable with this 'prospect'. Lowell, however, proceeds with a wistful smile, blissfully unaware of what is so blatantly obvious.
Vonnegut loved science fiction. Anyone familiar with Vonnegut might expect some element of the supernatural. Labeled as a science fiction writer, Vonnegut's most famous pieces included elements of time travel, alternate histories, the far future, mind control and aliens. Vonnegut claimed plainly, that he noticed technology, and merely shrugged off the label of being a science fiction writer. Thus far in The Nice Little People, Vonnegut has yet to introduce any preternatural material, so when Lowell Swift hears an unusual sound coming from his pocket where he placed the paper knife, the reader may or may not be surprised at the sudden introduction of six tiny people who have come pouring out of the paper knife and are now huddled together on the protagonist's couch.

At first, Lowell doesn't know the tiny beings that have come pouring out of the paper knife are human. He prepares to smash them, but upon further examination, Lowell indeed discovers they are three men and three woman, “clad in glistening black tights.” (433) It is no surprise that Vonnegut disallows Lowell to smash the creatures as he was preparing to do until he noticed they were human beings. An active humanistic writer, Vonnegut got right down to the human element of both Lowell Swift and the creatures when Lowell begins to tenderly care about them and for them. “He congratulated himself on his calm, his reasonableness with respect to the little people. He hadn't panicked, hadn't killed them or called for help.” (436)

Lowell Swift spends the next page and a half having a great time with the little people, entertaining himself with their crazy, unexpected arrival in his life. He notices right away that these alien-human beings couldn't have landed at a better place nor with a better person to take care of them and ensure they weren't handled wrong. It's when Madelaine arrives home that the story accelerates pace.
Vonnegut goes into brief detail of Madelaine's kiss with her boss as Lowell plainly watches from the window. Lowell's reaction, is of course, not what it may have been if the little people hadn't been preoccupying his mind. Though it seems that Lowell is far too easy going regarding his wife, which makes the ending to the story that much more provocative.

Lowell must find a way to keep the little people out of Madelaine's view. He hurries them back into the spaceship as his wife makes her first appearance in the story. We are now introduced into a quite unusual circumstance between Lowell and his wife, though not unusual of Vonnegut's writing style. Madelaine doesn't discover the existence of the little people, but she does comment on the paper knife after she offhandedly tells Lowell the flowers he brought home were nice. She does apologize for her absence on their anniversary, but the interchange between them is somehow cold and quickly to the point in an uncharacteristic way of man and wife, again, a unique mechanism of Vonnegut's writing style.

Vonnegut said of good writing, that something awful should happen to the characters, “in order that the reader may see what they are made of.” Vonnegut uses a brilliant, if somewhat sadist means to end The Nice Little People. Though Madelaine and Lowell are in fact, married, she suddenly proclaims that the prospect she'd gone out to dinner with asked her to marry him, which she replied with a yes. Lowell's calm reaction is anything but what you might expect. “I had no idea it was that simple.” (438) Madelaine says she is dreadfully sorry, and Lowell asks for a farewell kiss, which Madelaine regards with disgust. She strikes him on the chest and tries to turn away, crying, “I can't stand it!” (438)
The spaceship in Lowell's hand has a greater reaction to this turn of events than Lowell himself. It hummed and grew hot. “It trembled and shot from his hand, under its own power, straight at Madelaine's heart.” (438) Vonnegut's masterful employ of great writing has the next line of text beginning with Lowell picking up the phone to speak to the precinct. He wants to report an accident-a death, and the sergeant wants to know if it was a homicide. Lowell responds that it takes a bit of explaining, which he does thoroughly, from beginning to end.

The Nice Little People is perhaps one of Vonnegut's lesser recognized works of literature that does not directly hint at his world war II experiences but does a brilliant job reflecting his black sense of humor, satire and love for science fiction. This perfectly blended mix of ingredients is the recipe for pure fun, if you can handle a dose of caustic wit. The Nice Little People is a one of a kind glimpse into the mind of a veteran with a love affair for science fiction, black comedy and a delve into the inner state of consciousness. Vonnegut delivers just that with a likable, seemingly normal protagonist many of us can relate to. We root for Lowell Swift, even as he unintentionally facilitates the murder of his wife.





Works Cited

Britt, Ryan. “The Kurt Vonnegut Question.” Genre in the Mainstream. n.s. n.d, Web. 5 Nov. 2012.

Deresiewicz, William. "'I Was There'." Nation 294.23 (2012): 32-37. Academic Search Complete. Web. 29 Oct. 2012.

Eggers, Dave, ed. The Best American Nonrequired Reading. New York: Houghton Mifflin Harcourt, 2010. Print.

Reed, Peter. “Kurt Vonnegut's Fantastic Faces.” Vonnegut. Origami Express, n.d. Web. 5 Nov. 2012.

Vonnegut, Kurt. How to Write With Style. Boingboing.net. International Paper Company, n.d. Web. 18 Nov. 2012.

Wilson, Scott. "The Economimesis Of New Historicism (Or How New Historicism Displaced Theory In English Literature Departments)." Journal For Cultural Research 11.2 (2007): 161-174. Academic Search Complete. Web. 29 Oct. 2012.






Bibliography


Notable Biographies. Kurt Vonnegut Biography. Advameg, Inc, 2012. Web. 5 Nov. 2012.


Vonnegut, Kurt. Bagombo Snuff Box: Uncollected Short Fiction. New York: Berkley Books, 2000. Print.