William Hall once said, “People have a lot in common with one another, whether they see that or not.” This fact was made evident through reading The Kite Runner by Khaled Hosseni and East of Eden by John Steinbeck, two novels about the lives of people thousands of miles apart but take on the similar challenges and try to lead decent and fulfilling lives. There were minute differences between the novels, but for the most part the books were very similar. Through analyzing themes, motifs and symbols within these novels, one cannot help but recognize the cords that unite humankind and defy all boundaries.
The dynamics of father-son relationships are central to both novels. In The Kite Runner, Amir has a very complex relationship with his
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The two never really act as brothers but rather act as companions and feel a certain contempt for one another. Similar to Cain, Charles is jealous of his brother and attacks him multiple times out of an uncontrollable rage; however, Charles doesn’t kill Adam. Gradually, Adam relinquishes his role as Abel and the next generation of the Trask family, Caleb and Aron, continue the parallel. Similar to the previous generation, Cal becomes jealous of Aron because of the preferential love he receives from their father. Cal’s feelings of rejection and the resulting anger caused Cal to reveal the secrets about their mother to Aron and to bring him to see her. Cal’s hurtful actions indirectly caused Aron’s retaliatory enlistment in the army and subsequent death in the war along with the death of their father.
The sacrificial lamb is also a Biblical reference used in The Kite Runner symbolically. Unlike the biblical reference of Cain and Abel in East of Eden, this reference is used to show manipulation of individuals in order to benefit others. In both Islam and Christianity, the lamb is the sacrifice of innocence. Amir describes Hassan and Sohrab as resembling lambs waiting to be slaughtered. “… I caught a glimpse of his face. Saw the resignation in it. It was a look I had seen before. It was the look of the lamb (Hosseni 72).” Both Hassan and Sohrab are pictured as symbolically pure and