Insights at the end of a twisted plot tunnel

After finishing 20th century author Kurt Vonnegut’s novel Cat’s Cradle, I realized that even despite the far-out, fictional plot, I gained several insights from the reading. The novel follows an aspiring author, Jonah, on his journey to acquire knowledge about the day that the atomic bomb dropped, and more importantly, the life of the man who created that bomb. Vonnegut’s many assertions and claims throughout the book become prominent through the actions of the protagonists. Firstly, he asserts that people desire what they cannot have when exposing the ways of Bokonon, the man who craftily created the outlawed religion of Bokononism. It becomes apparent that he outlawed the religion to make it more desirable. By adding more “’zest,’” to the practice of Bokonon, it became more appealing to participate in the religion. I find this to be true in the reality as well. For instance, when watching R-rated movies remains prohibited for those under 17 years old, the movie only becomes more mysterious and attractive to those who cannot watch it. Another assertion made by Vonnegut within the reading transpires as the fact that people will go to extreme measures to attain something they desire. He displays this assertion perfectly through the experiences of the Hoenikker family. All three children acquired their father’s secret science project, ice-nine, and then proceeded to be taken advantage of by people they believed they could trust. Frank explains to his siblings that he attained a job with his share of ice-nine just like “’[Angela] bought [herself] a tomcat husband’” and “’Newt bought himself…Russian midget!’” (243). Each of their own circumstances prove that a person will do anything to acquire something they lust; both Angela’s and Newt’s significant other faked their love to acquire their ice-nine, and Frank paid for his job with it. In actuality, many people would do the same. For example, businessman Bernard Madoff participated in fraud, merely to acquire more money. However, his extreme actions landed him in prison. Lastly, Vonnegut claims throughout the book that not every situation is how one perceives it on the outside. Newt Hoenikker constantly explains that a cat’s cradle has absolutely nothing to do with either a cat or a cradle, making the game deceiving. So when he explains that his sister, Angela’s, life is not as glamorous as she leads on, he asks, “’See the cat? See the cradle?’” (179). Angela told the speaker, Jonah, about her husband, but neglected to tell him that, “’[he] is mean as hell to her’” (179). Moreover, I have taken this particular instance to mean that you cannot take every person and situation at simple face value. Ultimately, even among a twisted and fictitious plot, Vonnegut illustrated several very important insights that I will forever keep in mind. He encourages readers to stay away from materialism, to prioritize morals before desires, and to live with an open-mind. These particular lessons are targeted towards those who allow their desires to dictate their actions and to those who judge other prematurely.

No longer a Bokononist

Although I had warmed up to his teachings in the first third of Cat’s Cradle, Bokonon has lost my respect as a person. The further the acclaimed author, Kurt Vonnegut, illustrates his way of life, the less I can tolerate the religion he created called Bokonism. Bokonon has quickly become my least favorite character in the second third of Vonnegut’s novel. He “’cynically and playfully’” crafted the religion to “’provide the people with better and better lies’” (172). Despite the fact that these lies provide people with hope, any sense of hope remains false with the lies with guide the Bokononist way of life. Vonnegut indirectly characterizes Bokonon as cunning as well as insensitive through Julian Castle’s negative diction of “’cynically,’” implying that his own twisted desires lead him to manipulate the thousands who follow him (172). He also schemes with his partner-in-crime, Corporal Earl McCabe, to “’give the religious life of the people more zest,’” and creates two solutions. Firstly, he decides to outlaw his religion, purely to make it more appealing to people (173). He makes the claim that people want what they cannot have, fostering the “’zest’” he desired (173). This situation depicts another scenario in which Bokonon emotionally manipulates his followers the way that he pleases, indirectly characterizing him as cruel and devious. The religious leader not only inflicts harm emotionally on his followers, but also physically. The credible Castle explains that Bokonon “’suggested the hook’” for a savage form of capital punishment for those caught practicing his religion (173). He crafted this penalty to physically harm those caught practicing the religion he created, under the law he imposed. His lack of sensitivity becomes prominent after the revealing of these details, furthering my hatred for this man. To me, any person who maintains a clear conscience while taking human lives (even indirectly), cannot be tolerated. Despite my previous understanding for the basic principles of Bokononism, my opinions have altered greatly after reading the second third of the novel. I can only hope that Bokonon will change his need for “’zest’” and simply allow people to practice his religion without persecution (173).  

My very own vin-dit

Throughout reading the first third of Cat’s Cradle written by renowned author Kurt Vonnegut, my opinions regarding the religion of the speaker, Jonah, have altered greatly. My change in perspective regarding Bokononism has everything to do with the way in which Jonah writes about the applications of the religion in his life through the making of his book within Vonnegut’s book. The novel explores the life, in first person, of Jonah, and the journey that came of his endeavor to write a book called The Day the World Ended. He meant for the book to expose the life of the man who created the atomic bomb, Felix Hoenikker. But, on his journey to complete the book, he encountered the religion of Bokononism. I originally discounted this particular religion as a legitimate practice. Jonah learns that Bokononists believe firmly that when a person finds oneself involved with others “for no logical reasons,” there is, in fact, a purpose for their coming together (2). Those who practice Bokononism perceive these intertwined lives as a “karass,” and the reasons that bring them together as “kan-kans,” (2). Jonah displays this perspective through his odyssey to write his book, which transpired as a “kan-kan” for “[his] own particular karass” (2). I have come to appreciate the Bokononist view on fate, simply because of the eclectic group of people brought together for one sole purpose in Vonnegut’s book. The Breed family, the Hoenikker family, and the other characters who have helped Jonah along the researching of his book, all contribute to his karass. The juxtaposition between these characters displays the random yet helpful way in which people become intertwined for a purpose. Another Bokononist philosophy transpires as a “vin-dit,” a “sudden, very personal shove in the direction of Bokononism” (69). For me, this particular philosophy became credible following Jonah’s encounter with Marvin Breed. After meeting him, the son of Asa Breed who worked as a co-worker to Felix Hoenikker, Jonah found something very personal in his possession. Breed worked in the tombstone salesroom where Jonah found this personal item. It was a statue with a history; a man had ordered the extravagant piece yet had not had the money to pay for it. So, the statue remained in the store for many years, and there it remained until Jonah saw the engraving on it, with “the name that was [his] last name” (73). This instance represents an incredible coincidence. Jonah’s purpose of writing a novel led him to Breed, which ultimately led him to this personal item. One can interpret an instance so situationally ironic as a “personal shove towards Bokononism” (69). As I learn more about the way of life, I have become more understanding of their philosophies, and even interested. Vonnegut portrays the religion as credible as he depicts Jonah’s journey to becoming a loyal Bokononist.