How we wish to be cited:
Norberg B. The saga of Harry Potter concluded – a clue to future peace and
reconciliation [culture]. Rondel 2008; 28. URL: http://www.rondellen.net
The Saga of Harry Potter concluded
A Clue to future Peace and Reconciliation
 Summary
The saga of Harry Potter was concluded in 2007 by the last volume of the
series. The books have been translated to 63 languages, sold in 400
million copies, and made the author billionaire in pounds sterling.
Millions of children have broken into the English of the original books
in order to scout the events before national translations were available.
The story is modelled on redemption, atonement, and reconciliation in
Jewry, Christianity, and Islam. Thus, it might be interpreted as a
modern version of Pilgrim´s Progress by John Bunyan (1628-1688).
Obviously, the Potter series provides an extension of the fantasy branch
with precursors such as Edith Nesbit, C. S. Lewis, and J.R.R. Tolkien.
The core concept of Rowling is that love is stronger than hatred. The
theme and implementation of the Potter saga are expected to have an
impact upon mutual understanding and peace within mankind.
(Illustration: “Love does not grow on trees”, by Bodil Norberg) |
Introduction
The saga of Harry Potter has been subject to previous analyses in The Rondel
(1,2). The conclusion of the series by the seventh volume clarifies concepts and
messages. Thus, a final evaluation is now possible.
Time, room, and action
The dramatic unities of time, room, and action provide restrictions for a tale.
Fantasy is the tool of Mrs. Rowling to overcome the classical bonds. The saga of
Harry Potter is a psychological entity, comprising more than 40 years of
individual evolution. Essential guiding structures in the process are heritage
and environment. Family matters, and so do personal choices. Thus, the freedom
of fantasy is a basic prerequisite of the saga.
Ethics of the Decalogue
The ethics of the Decalogue are common to Jewry, Christianity, and Islam (Exodus
20:1-17). Although the 10 commandments appear to be simple, the letters of the
law are prone to clash with each other and with the biosocial nature of man, a
flock creature with individual claims of territoriality. An elementary model,
football, illustrates the inherent conflicts (cf 3); rule-breaking may pay off
beautifully, at least for the moment.
Everyday life is burdened by smaller or greater
crimes, “sins” in the terms of religions. The transgressions induce a feeling of
guilt or, more often, a distinct denial. Thus, many individuals provide an easy
prey of guilt induction. We feel a personal guilt for the warming of the earth,
global pollution, the poverty of developing countries, and vanishing aborigines
(cf 4,5).
The offerings in the Hebrew Bible, called the
Old Testament by Christians and Muslims, were acts of cleaning. Crimes were
confessed. The best parts of the sacrifice were returned to priests and people;
the forgiven folk feasted.
The Jews appear to have abandoned the sacrifices
for narly 2000 years, after the destruction of the second temple of Jerusalem.
Likewise, offerings have an uncertain position in contemporary Islam.
In contrast, for Christians, the mystery of
sacrifice (redemption, atonement, reconciliation) is still present; Jesus from
Nazareth is believed to be Messiah (Christ), an eternal great high priest, the
conclusive sacrifice (Hebrews 9:11-15).
The social and psychological point of cleaning (forgiving)
is to relieve man from an overload of guilt, by which obscure interests might
steer him into absurd interpretations and acts – nazism, fascism, communism,
market liberalism, talibanism, fundamentalism. A few degrees of freedom promote
production.
The virtue of political prudence
The structure of the saga provides a masterpiece of political prudence. Most
races are present among the students at Hogwarts. Both hybrids and inbreeds show
a spectrum of virtues and weaknesses (cf 4,5). The classical symbol of stupidity
is a female, Sancta Simplicitas. Rowling replaces her with a male minister, Pius
Thickness.
The sport of the wizardry community, quidditch,
is more brutal than rugby, more technical than speedway. Yet, women are as able
as men. In fact, a black girl was the captain of the winning Potter team for a
couple of years. Certainly, non-magical people (“muggles”) have hitherto not
invented such games.
The saga of Harry Potter contains sharp glimpses
of society criticism. The extended proprietary claims of indigenous people and
their representatives are illustrated by the goblins. These people sell their
handicraft but regard their compensation as mere hire; the maker ought to
inherit the sold product, not the descendants of the buyer (4,5).
The influence of lobby organisations provides a
major problem of democracy. The values of significant fractions of people are
suppressed by dominating parties and dominating lobbies. Thus, ordinary
elections are unnecessary for the Magical Ministry. At need, lobby groups
re-structure the ministry.
Likewise, the dominating newspaper, The Daily
Profit, campaigns against those who are about to loose power. Otherwise, it
dances according to the pulling of the spinners of the ministry.
The nature of the characters
The saga of Harry Potter has been subject to severe criticism by learned
scholars within Jewry, Christianity, and Islam. With due respect, this criticism
is unfounded. The characters of the books, Harry Potter and Albus Dumbledore
included, are too human to be divine.
The sufferings of Dumbledore in the cave of Tom
Riddle may resemble the sacrifice of a redeemer. However, the episode is
eventually reduced to painful memories of a family tragedy.
In the case of Harry, his reward is biological
and social, an ordinary family life with his red-haired witch and their children.
It is deeply edifying to imagine the couple swapping diapers and settling baby
battles.
From the above-mentioned considerations, it is
reasonable to interpret Harry´s fight against Voldemort as the puncture of an
inflated paradigm, a kind of revolution in the terms of politics. Love is
stronger than hatred. The individual evolution seeks life, not death.
It is reasonable to assume that the religous
criticism of the Potter saga will abate, when insight dawns in the combattants.
The saga is the modern version of Pilgrim´s Progress by John Bunyan (1628-1688).
An individual evolution has structural kinship despite differences in cultures
and religions.
Conclusion
The literary qualities of the Potter saga are significant (1,2). However, the
communication with millions of people, many young, in different countries and
cultures overshadows the bookish merits. Thus, it is suggested that Mrs. Rowling
is considered a candidate for the Nobel Prize of Peace.
Bo Norberg
References
1. Norberg B. Rowling got off – law and love of Harry Potter [culture]. Rondel
2005; 25. URL:
http://www.rondellen.net/culture25_eng.htm
2. Norberg B. The Nobel Prize for Potter [culture]. Rondel 2004; 20. URL:
http://www.rondellen.net/culture20_eng.htm
3. Norberg B. Chaos Park – a model of the production game [health]. Rondel 2000;
2. URL:
http://www.rondellen.net/health02_eng.htm
4. Norberg B. Equalism – beyond feminism and masculinism [health]. Rondel 2007;
27. URL:
http://www.rondellen.net/health27_eng.htm
5. Norberg B. Costs of culture myths – aborigines and bastards in the welfare
state [culture]. Rondel 2006; 26. URL:
http://www.rondellen.net/culture26_eng.htm
Published August 5, 2008