1. SCHOOL OF ARCHITECTURE, BUILDING AND DESIGN
THE DESIGN SCHOOL
FOUNDATION IN NATURAL BUILD ENVIRONMENT
NAME: JIJING
STUDENT ID NO: 0904Y72861
FILMS SELECTED: LIFE OF PI, MEMOIRS OF A GEISHA
WORD COUNT: 972 WORDS
ENGLISH 2 (ELG 30605)
WRITTEN ASSIGNMENT 1: COMPARE – CONTRAST ESSAY
LECTURER: GOPIGHANTAN MYLVAGANAM
SUBMISSIONDATE: DECEMBER 4TH
2015
2. My empathetic heart spawned the restlessness and frailty sensation after the mere
comparison of Life of Pi and Memoirs of a Geisha. These contexts are derived in three
assurances: beliefs, survivals and loves.
Firstly, the character’s beliefs implied in subjugation and forbearance. Piscine Molitor
Patel is wholehearted in zoology and religion, which he claimed they are the endurance of
calamity. His strong beliefs to mitigate the scattered self revolved in the “lives of zoo”.
Equivalently, the austerity as being to a young girl in the okiya vividly represented in the
dictum, “If you work very hard, you’ll grow up to be a geisha yourself” (Golden, 1997),
which in turn she embraced this belief. Sakamoto Chiyo’s implicit humility that insinuating
the intrinsic and reflective beauty of geisha could be seen when she says the details of elder
geisha’s kimono make her forget herself. Secondly, their beliefs emerged in familiarization.
Pi’s awareness about “house of animals” is the compressed territories where animals don’t
pretence like tenants or prisoners, as such like a landholders similarly in their enclosures – the
wild (Martel, 2001). Congruently, after the adoption, as Nitta Sayuri, she beneficially learnt
her enlightenment of accessorization and realized the daintiness of geisha in terms of pre-
eminence among Japanese women. Thirdly, their beliefs resembled in their life models. Pi’s
believed the robustness and equanimity of Mamaji’s physique before set on his “legendary
diving” on the “touching immortal glory” of swimming pool is an “epic simplicity” (Martel,
2001). Correspondingly, Sayuri attained the enlightenment of magnanimousness, when she
met the military men, that they “began to tell us, with watery eyes after their seventh or
eighth cup of sake, that nothing kept their spirits up so much as their visits to Gion” (Golden,
1997), which apprehended her egocentric dream as being a young girl along the seashore and
travail as being a geisha, when she compared to their all-encompassing sacrifice, courageous
and patriotic life for the country.
Fourthly, character’s beliefs rely on indecisive attainments. Pi’s reverence on religion
rationalized “the rewards of religious study are not in his mortal hands” (Martel, 2001). His
beliefs cohered with the manifestation of human cruelty in casualty and the irrationality of
human’s appetite on the subject of animals; yet his faiths amass “divination” about
manifestation of human affability and composure on the subject of animals, and he believed
zoo revolved around the emancipation and extrication through “sacramental remuneration”.
Analogously, result of societal discrimination were assimilated with Sayuri’s imprudent
learnings of the art of philistine and art of refuge and anchorage, and along with the
enlightenment of disorientation, which changed her beliefs of geisha. Fifthly, their beliefs are
endorsed with strength. Through Pi father’s training, his “fortification of beliefs” rest on the
“reciprocated world of animal colonies”, the mindedness and vigilance of rival’s savagery,
the origin and breadth of human geniality and the shelter of child’s naivety. Likewise, in this
disconsolate life as being a geisha, Sayuri’s convictions is strengthened as such from only
least beliefs she valued the most.
They faced the alteration of life unexpectedly and their peace rested in the critical
adjustment for survival. Subsequently, Hatsumomo, the sister of okiya, “reigned like a
3. predatory and brusque empress” and Chiyo seems to “receive no sound of good sail”. These
alteration on adoption wasn’t easy for the innocent Chiyo: the unceasing “sore” penalty, the
farewell of “nearest and dearest” followed with the adjunct of “naked” loneliness, apathy of
alliance, and the “rambling” of chaste dream. As to her ceremonial sister, Mameha’s egoism,
Chiyo’s life change prominently and regretfully: the disgraced mizuage, her uncompromising
modification, her deceitful teachings, her covetous disparagement, and her schemes and
bitterness for sacrificial Sayuri. Subsequently, Sayuri held in inconsistency of dedication, like
an overwhelmed hare, even though she is embraced with courage and decency. Respectively,
in the “age” about wandering of sea, the “combat-in-mind” in resemblance of strategic
reunion of human being and animals, controverting Pi’s religion works in faith. The battling
anger and anguish defying the genuine instinct and goodwill of human being, the grievance
of trials battering the holiness of God’s infinite creation – the house of human being and
“dark waves” of insanity crippling the edge of “human’s temple”. The perplexity of fiercely
encompassing nature and dreadful spiritual thirst emerge in his eyes – the window of soul,
and the infinite magnitude of shredding spirit and reality wrangling in “his altar”. In his
dissention, though the remuneration of sinful wanderers lies in his mind, it transpire into the
loud praises of everyday living bread that bestowed by the far-reaching and Almighty God.
Pi and Sayuri reinstated in the enduring love. Through the false-hearted Mameha,
Sayuri’s love life is occupied by her first danna, Nobu Toshikasu, which in her plan collapsed
into abhorrence and bewilderment for his forsaken marriage, and her second danna, the
ruthless General Tottori. Her “man of heart” is always the Chairman, which she recognized
his façade as “face of a Buddha” (Golden, 1997), where their love sprouted with kindness and
humility, ensued with the restoration of love with immense realization and wonderment, and
also the sanctification of son’s birth. Relatively, the living arrangements in the Pi’s boat
frequents the denotation and connotation of nonverbal messages, propelling between each
majestic animal species and human being, even though they are like lamb for God’s sacrifice
and the food of Death. This resulted with the immersion and graceful creation of friendship
between God’s “left hand” and “right hand” and friendship heightened with the electrified
magical planners – the treaty between two lost beings. “Richard Parker, a ship!” (Martel,
2001) This exclaiming salutation of friendship, especially when the heartfelt salvation arrived
like a benediction of sail in the mouth of sea.
Unreservedly, Pi’s memories of washing waves had emboldened the childish and
timid boy in his “restoration”, whereas Sayuri’s memories of Japanese arts reconsolidate her
union with her beloved.
4. References
Martel, Y. (2001). Life of pi. Toronto, Ontario, Canada: Seal Books.
Golden, A. (1997). Memoirs of a geisha. Westminister, Maryland, U.S.A: Random House
___Large Print.
