Conclusion

Khaled Hosseini uses connotation to show aftermath of the rape on Amir's conscious as well as  really isolate each social class in the Afghan society. In Chapter 7, pages 76-77, Amir describes a flashback he had to the sacrifice of a sheep on the tenth day of Dhul-Hijjah. This flashback occurs as Amir watched Hassan being beaten just before he gets raped by the older Pashtun boys. This flashback is significant because Amir compares the features of the sheep or rather the sheep as a whole to Hassan and what he is experiencing through the rape. What goes on in the ally way where Hassan is being beaten and raped is analogous to the ritual and sacrifice of the sheep. Amir further focuses on the look right before the sheep’s neck is slit for the ritual and says, "I imagine the animal sees that its imminent demise is for a higher purpose. This is the look...” (77). The look he describes on the sheep’s face correlates to the same one Hassan had on his face right before he was raped. Amir also does not hesitate to note that the imminent demise of being killed or, metaphorically, being raped is for a higher purpose as if to say he himself if the higher purpose. By saying that he is the higher purpose, Amir really creates a distinct separation between the social classes. This use of connotation by connecting the sheep to Hassan describes the separation of the classes. Furthermore Hosseini uses the connotation of the sheep and Hassan to really describe the context of the raping so the reader understands the entire situation to its fullest extent. On page 76, Amir questions himself by saying, “I don’t know why I watch this yearly ritual in our backyard; my nightmares persist long after the bloodstains on the grass have faded” (76). Amir questions himself as to why he continues to watch the sheep being killed or metaphorically, Hassan being raped, when the nightmares continue long after the tragic events. The nightmares or guilty feelings Amir had are much more persistent and continuous than those of the sacrifice of the animal. In conclusion, Hosseini uses connotation to show the context as well as to show the social class separations in the Afghan society.

The Kite Runner, Passage Six (Chapter 7 – pages 76-77)

Tomorrow is the tenth day of Dhul-Hijjah, the last month of the Muslim calendar, and the first of three days of Eid AlAdha, or Eid-e-Qorban, as Afghans call it— a day to celebrate how the prophet Ibrahim almost sacrificed his own son for God. Baba has handpicked the sheep again this year, a powder white one with crooked black ears.

We all stand in the backyard, Hassan, Ali, Baba, and I. The mullah recites the prayer, rubs his beard. Baba mutters, Get on with it, under his breath. He sounds annoyed with the endless praying, the ritual of making the meathalal. Baba mocks the story behind this Eid, like he mocks everything religious. But he respects the tradition of Eid-e-Qorban. The custom is to divide the meat in thirds, one for the family, one for friends, and one for the poor. Every year, Baba gives it all to the poor. The rich are fat enough already, he says.

The mullah finishes the prayer. Ameen. He picks up the kitchen knife with the long blade. The custom is to not let the sheep see the knife. Ali feeds the animal a cube of sugar—another custom, to make death sweeter. The sheep kicks, but not much. The mullah grabs it under its jaw and places the blade on its neck. Just a second before he slices the throat in one expert motion, I see the sheep’s eyes. It is a look that will haunt my dreams for weeks. I don’t know why I watch this yearly ritual in our backyard; my nightmares persist long after the bloodstains on the grass have faded. But I always watch. I watch because of that look of acceptance in the animal’s eyes. Absurdly, I imagine the animal understands. I imagine the animal sees that its imminent demise is for a higher purpose. This is the look...