The Leftovers Tom Perrotta Pdf Converter

Recent papers in Religious communication
    • by Beatriz Pañeda Murcia
    • •
    • 19

Transparency Site. Search sbb forid cof GALT BGC LBGC GFNT GIMP poll. ID forwarder Bari Anzido thold rimg cpa choice CAAQgaa. The Leftovers Tom Perrotta Pdf on this page. KLu lopinion Opinion risalat econom alalam alam ahdath ahdat NOTICE originally designed alternative. Webpage capture.

Thanks so much for all your information. I was looking at getting a new propane fridge but I was looking for an alternative. Wehav a cottage off the grid and i had a small solar for lights and a cpap.But i had to use the generator quite a bit.With the fridge solution i went for 2 panel 540watts in a shed with solar controller and inverter charger 4 6volt 460 agm batteries 2 grand ca for the.

The Leftovers Tom Perrotta Pdf Converter Download

this paper will consider, specifically, the trial of Jesus in the synoptics with the trial of Socrates in the aforementioned Greek classics. The central thesis posits that Jesus's or Socrates's philosophies, theologies, or true.. more
this paper will consider, specifically, the trial of Jesus in the synoptics with the trial of Socrates in the aforementioned Greek classics. The central thesis posits that Jesus's or Socrates's philosophies, theologies, or true personality cannot be adequately interpreted without a solid understanding of the ancient rhetorical device of prosopopeia. Neither figure has been attributed to any first-person writings. Therefore, each portrayal of the individual is subject to the philosophies, theologies and interpretations of those who literally “put words into the character-person’s mouth.” Without basic knowledge of this ancient literary practice, interpreters are prone to mis-associate and misinterpret a character-person’s presentation with historical, literary and religious truth. Each portrayal of these ancient, historical figures is impacted, undeniably, by the authors who present them.
    • by Dr. Earle J . Fisher
    • 1 comment
    • 1 participant
    • by Dr. Earle J . Fisher
    • •
The Babylon Bee, a Christian parody and satire website launched in March 2016, has quickly gained attention and a large following amongst Evangelical Christians and communities online. This paper argues that the site promotes a specific.. more
The Babylon Bee, a Christian parody and satire website launched in March 2016, has quickly gained attention and a large following amongst Evangelical Christians and communities online. This paper argues that the site promotes a specific strain of Evangelicalism that may be understood through the concept of countersymbols developed by Jonathan J. Edwards. Using Edwards's notions of countersymbols as an organizing concept to analyze the use of parodic and satirical rhetoric, this article argues that The Babylon Bee portrays a vision of the church in contemporary society that may be described as exemplifying the countersymbol of 'Sincerity.'
    • by Zachary Sheldon
    • •
The paper focuses on Jawaharlal Mehru's ideas about religious communalism.
    • by Subhendu Sarkar
    • •
The article analyses the relation of space and communication in Matthean sceneries of Jesus in Galilee. Along the lines of Georg Simmel’s concept of ‘relative secrecy’ the spatial settings of the Discourse on Parables (Mt 13:1-52) and the.. more
The article analyses the relation of space and communication in Matthean sceneries of Jesus in Galilee. Along the lines of Georg Simmel’s concept of ‘relative secrecy’ the spatial settings of the Discourse on Parables (Mt 13:1-52) and the Sermon on the Mount (Mt 5:1-7:29) are read as scenes that distinguish different types of audience (disciples, crowds). In Matthew, Jesus restricts part of his teaching to an esoteric in-group of disciples whose following represents a full conversion of identity. Adherents of a more superficial kind constitute the crowds (exoteric out-group) who are attracted mostly by Jesus’ working of wonders. They are addressed by unexplained parables and sayings, whereas the disciples are involved in didactic dialogue. The rationale of this distinction is protreptic. Intradiegetically the enigmatic public teaching singles out those of the crowds willing to convert and to thus gain exclusive access to a deeper understanding of Jesus’ teaching. The narrative function, however, is different: by reading the Gospel, each reader inevitably adopts the perspective and knowledge of the esoteric in-group. Thus, the narrated exclusivessness of Jesus’ teaching is rendered a narratological strategy to include the entirety of the Gospel’s audience. As a literary mode of teaching, the Gospel thus uses a rhetoric of exclusion as a means of stabilising identity and social cohesion in contemporary Judaeo-Christian communities without excluding any of its readers.
    • by Thomas G M Blank
    • •
Music is the language that everyone understands. As an element of culture, music evolved with the development of civilizations. Some of the religious subgroups produced a unique type of music that echoed in the Arabian Peninsula as well.. more
Music is the language that everyone understands. As an element of culture, music evolved with the development of civilizations. Some of the religious subgroups produced a unique type of music that echoed in the Arabian Peninsula as well as nearby civilizations, such as Andalusia and Persia. This type of music has survived over the centuries. Nowadays, spiritual music is very popular in Egypt, particularly among youth. New trends like the Egyptian Mawlawya are gaining popularity. Concerts are sold out, hundreds of thousands watch religious and spiritual music on YouTube, and most contemporary pop music singers have at least one religious song. The purpose of this research is to understand whether this surge in popularity has depended more on the needs of audiences or the digital media that has made it more accessible. With this in mind, this study poses two questions: Why have spiritual and religious music recently become widely appealing to Egyptian audiences? And, do media play a role in their popularity?
    • by Hend ElTaher
    • •
Tom
    • by Csaba Szabó
    • •
    • 12
    • by Günter Thomas
    • •
    • 12
Religious communication in the information era - conclusions. Authentic Christian communication is prophetical, ascetical, agapical, Eucharistic and eschatological. The Church does not alienate itself from the world because it has from.. more
Religious communication in the information era - conclusions.
Authentic Christian communication is prophetical, ascetical, agapical, Eucharistic and eschatological.
The Church does not alienate itself from the world because it has from God the mission to serve and animate it.
    • by Nicolae Dascalu
    • •
This article discusses the rhetorical and pluralistic underpinnings of the 2010 novel The Leftovers by Tom Perrotta. It examines how the novel’s characters manage their lives after the “Sudden Departure,” a mysterious eschatological.. more
This article discusses the rhetorical and pluralistic underpinnings of the 2010 novel The Leftovers by Tom Perrotta. It examines how the novel’s characters manage their lives after the “Sudden Departure,” a mysterious eschatological rapture event. By emphasizing the role of cooperative communication, the novel provides “pluralistic theater” wherein ideological rearrangement and pragmatic reasoning unfolds. By putting this “pluralistic theater” in conversation with theories of Kenneth Burke and Richard McKeon, the article establishes The Leftovers as literary equipment that can help readers contemplate the fabric of democratic living and sustainable communicative relations. Moreover, it unpacks the value of eschatology and spirituality in driving such didactic aims.
    • by Gavin F Hurley
    • •
    • 7
'The gods were the true heroes of Rome. In this major new contribution to our understanding of ancient history, Jörg Rüpke guides the reader through the fascinating world of Roman religion, describing its unique characteristics and.. more
'The gods were the true heroes of Rome. In this major new contribution to our understanding of ancient history, Jörg Rüpke guides the reader through the fascinating world of Roman religion, describing its unique characteristics and bringing its peculiarities into stark relief.
Rüpke gives a thorough and engaging account of the multiplicity of cults worshipped by peasant and aristocrat alike, the many varied rites and rituals daily observed, and the sacrifices and offerings regularly brought to these immortals by the population of Ancient Rome and its imperial colonies.
This important study provides the perfect introduction to Roman religion for students of Ancient Rome and Classical Civilization.'
    • by Joerg Ruepke
    • •
Este libro es un interesante ejercicio colectivo de responsabilidad. Y digo responsabilidad porque con él, los periodistas asociados en la UCIPE están abordando una reflexión amplia y necesaria sobre las profesiones de la comunicación, su.. more
Este libro es un interesante ejercicio colectivo de responsabilidad. Y digo responsabilidad porque con él, los periodistas asociados en la UCIPE están abordando una reflexión amplia y necesaria sobre las profesiones de la comunicación, su sentido desde un punto de vista cristiano, y el mejor modo de llevarlas a cabo, tratando de ser esos comunicadores de «esperanza» que nos pide el Papa Francisco. Es una necesaria responsabilidad el plantearse cómo ejercer mejor estas profesiones, y también el divulgarlo, no sólo para un público especializado, sino también para el gran público. Se ha tratado de dar cobertura en este libro a todos los diversos ámbitos de la comunicación, ofreciendo valiosos testimonios de profesionales con larga y exitosa trayectoria en los medios, que comparten en esta obra sus reflexiones sobre cómo debe enfocar su ejercicio profesional el católico que trabaja en la prensa escrita, en la radio, en la televisión, o en medios digitales, sea su función elaborar informaciones generalistas o bien información religiosa especializada. El libro no descuida la atención a las nuevas formas de comunicación basadas en las nuevas tecnologías, una nueva frontera en la que es muy necesario estar presente. Pone también en valor la importancia de una adecuada formación universitaria de los futuros profesionales de los medios, una formación que ponga los acentos en la ética periodística, y que tenga presente el amplio y rico magisterio de la Iglesia sobre las comunicaciones sociales.
    • by Fernando Bonete Vizcaino
    • •
Dialogue, Cooperation and Confrontation in the Religious Societies of the Russian province of the early 20th century (based on experience of the 1st All-Russian Congress: ‘chasovennoe soglasiye’): The article analyses materials of the.. more
Dialogue, Cooperation and Confrontation in the Religious Societies of the Russian province of the early 20th century (based on experience of the 1st All-Russian Congress: ‘chasovennoe soglasiye’): The article analyses materials of the first and only All-Russian Congress of ‘Chasovennye’ Old Believers held in Yekaterinburg in 1911. These materials were little known to specialists. The organization and discussions showed the presence of at least three branches among ‘Chasovennoe soglasiye’ as the largest Old Believers denomination in the Urals and Siberia: conservative, moderate and loyal. Their representatives came to agreement about the rules of religious practices, but disagreed in understanding of ‘openness’ and permissible interaction with the authorities, other denominations and loyalists in their societies. The purpose of the work is to show the heterogeneity of views and interests of urban, factory and rural Old Believer societies, depending on socio-cultural factors.
Статья представляет результаты анализа материалов малоизвестного специалистам первого и единственного Всероссийского съезда староверов-часовенных, прошедшего в 1911 г. в Екатеринбурге. Ход организации съезда и
развернувшиеся на нем дебаты свидетельствуют о наличии как минимум трех направлений в самом большом на востоке России старообрядческом согласии: консервативного, умеренного и лояльного. Их представители согласовали большинство актуальных для них вопросов о религиозных практиках, но
разошлись в понимании степени «открытости» и допустимого взаимодействия с властями, другими деноминациями и сторонниками лояльности в их собственных обществах. Цель работы – показать неоднородность взглядов и интересов городских, заводских и сельских старообрядческих обществ, их связь с факторами социокультурного характера.
    • by Iulia Klukina-Borovik
    • •
A b s t r a c t: The article considers Weber's theory of charismatic power as an interpretive model for the examination of religious beliefs. Traditionally, academic thought has interpreted the source of the power as either a leader's.. more
A b s t r a c t: The article considers Weber's theory of charismatic power as an interpretive model for the examination of religious beliefs. Traditionally, academic thought has interpreted the source of the power as either a leader's personal characteristics or constructive actions performed by his / her group. Instead of searching for the causes of charismatic authority, I am interested in ways of performing charismatic authority and techniques for its realisation. My fi eldwork was conducted in a remote Russian village with an Orthodox community, devoted to a spiritual elder (starets). Through careful ethnography, I will describe the post-Soviet conditions that have transformed a collective farm into a religious group, the group's organisational characteristics, and the process by which the leader's charisma is routinised. The main goal of the article is to analyse the communicative practices of the community. I suggest that many of the presuppositions on which our everyday face-to-face communication is based would not hold in a case in which an interlocutor, according to believers, had superhuman abilities (e.g., the ability to predict the future). Thus, the micro level of interactions can change the whole structure of a community. My primary perspective for the reconsideration of charismatic authority is a perspective drawn from linguistic anthropology. K e y w o r d s: charismatic authority, spiritual eldership, Max Weber, religious communication, anthropology of religion.
    • by Daria Dubovka
    • •
Special Issue: Alain Locke: Dean of the Harlem Renaissance and Baha’i Race-Amity Leader. World Order 36.3 (2005): 7–36. Winner of the 2006 DeRose-Hinkhouse Memorial Award of Excellence: Class B. Periodicals—Single Issue, Magazine,.. more
Special Issue: Alain Locke: Dean of the Harlem Renaissance and Baha’i Race-Amity Leader. World Order 36.3 (2005): 7–36.
Winner of the 2006 DeRose-Hinkhouse Memorial Award of Excellence: Class B. Periodicals—Single Issue, Magazine, National (B-1), for excellence in religion communications and public relations. Awarded to:
(1) Dr. Betty J. Fisher, Editor;
(2) World Order magazine; and
(3) the National Spiritual Assembly of the Bahá’ís of the United States.
See http://www.religioncommunicators.org/assets/documents/derosehinkhouseawardwinners2006.pdf
SELECTED CONTENTS
Christopher Buck, “Alain Locke: Race Leader, Social Philosopher, Baha’i Pluralist.” Special Issue: Alain Locke: Dean of the Harlem Renaissance and Baha’i Race-Amity Leader. World Order 36.3 (2005): 7–36.
Alain Locke, “Alain Locke in His Own Words: Three Essays.” Edited and annotated by Christopher Buck and Betty J. Fisher. World Order 36.3 (2005): 37–48.
Features four previously unpublished works by Alain Locke:
• “The Moon Maiden” (37);
• “The Gospel for the Twentieth Century” (39–42);
• “Peace between Black and White in the United States” (42–45);
• “Five Phases of Democracy” (45–48).
    • by Christopher Buck
    • •
Resumo: O texto versa sobre os livros de liderança baseados na figura de Jesus Cristo e no modelo de liderança servidora, escritos por autores norte-americanos, com tradução para o público brasileiro. Nossa abordagem segue a análise das.. more
Resumo: O texto versa sobre os livros de liderança baseados na figura de Jesus Cristo e no modelo de liderança servidora, escritos por autores norte-americanos, com tradução para o público brasileiro. Nossa abordagem segue a análise das relações entre religião e mídia, utilizando uma perspectiva histórica do desenvolvimento da literatura de liderança secular e religiosa ao longo do século XX. Fizemos uma revisão histórica e bibliográfica sobre a literatura de liderança e suas relações com determinados valores espirituais, morais e mitológicos da sociedade capitalista ocidental no século XX. Por fim, analisamos quais representações de Jesus Cristo são tomadas neste tipo de literatura, para analisar o modelo de liderança servidora em duas produções – a pioneira ' The servant as leader ' , de Robert K. Greenleaf (1970), e ' Lidere como Jesus ' (2007), de Ken Blanchard e Phil Hodges. A literatura reforça uma narrativa mitológica advinda da literatura secular de liderança, confortando seus leitores com a possibilidade de exercer uma influência positiva sobre as pessoas a partir de um modelo considerado inquestionável de bondade e retidão, ao mesmo tempo em que prescreve conselhos para atingir a excelência no mundo capitalista. Abstract: This article is about the books of leadership based on the image of Jesus Christ and on the model of servant leadership, written by North-American authors, translated into Portuguese. The approach follows the analysis of the relations between religion and media, using a historical perspective of the development of the secular and religious literature of leadership throughout the twentieth century. It was made a historical and bibliographical revision of the leadership literature and its relations with certain spiritual, moral and mythological values of the Western capitalist society in the 20th century. At the end, it was analyzed which representations of Jesus Christ were taken in such literature, in order to study the model of servant leadership in two books: the pioneer ' The servant as leader ' , by Robert K. Greenleaf (1970), and ' Lead like Jesus ' (2007), by Ken Blanchard and Phil Hodges. Such literature reinforces a mythological narrative taken from the secular leadership literature, comforting its readers with the possibility of exerting positive influence on people by a supposedly unquestionable model of goodness and righteousness, and at the same time, it prescribes counseling to achieve excellence in the capitalist world.
    • by Karina K Bellotti
    • •
    • by Seth Pierce
    • •
    • 9
The Internet reproduces and strengthens our model of social dialog. Just as in the physical world, the online public conversation and, above all, the ideological debate, requires leaders who can be a point of reference to either foster.. more
The Internet reproduces and strengthens our model of social dialog. Just as in the physical world, the online public conversation and, above all, the ideological debate, requires leaders who can be a point of reference to either foster values or contradict them. The concept of leadership has drawn the attention of several studies concerning communication management. Leaders are neither all equal nor do they exercise leadership by means of the same tools. This article studies both the concept of digital leadership as a guide for online conversation and the use that microblogs, such as Twitter, can provide for this purpose. Among several public figures using Twitter, we have focused our study on the @Pontifex account to have an insight into the type of leadership exercised by the Holy Father and the impact of his teaching. The analysis shows that the Pope uses Twitter for catechetical purposes and that he is aware that his message can reach a large audience. Moreover, although interaction between the Pope and his followers on this platform is a fact already known, we have further found that some messages arouse followers’ interest more than others do.
    • by Juan Narbona
    • •
This article frames Pope Francis' encyclical Laudato Si' as papal media ecology, religious communication that invites interpretations using media ecology. First, a media ecological analysis of Laudato Si' articulates concerns about the.. more
This article frames Pope Francis' encyclical Laudato Si' as papal media ecology, religious communication that invites interpretations using media ecology. First, a media ecological analysis of Laudato Si' articulates concerns about the global, environmental impact of the technocratic paradigm. Second, Martin Heidegger's definition for ge-stell is examined to consider the effects of technology on existence. Third, Heidegger's methods for rejecting ge-stell are compared to Pope Francis' plans for replacing the technocratic paradigm. Pope Francis offers a superior approach because a combined top-down and bottom-up approach in a community committed to social change is more likely to enact a paradigm shift.
    • by Brian Gilchrist
    • •
62.8 million researchers use this site every month. Ads help cover our server costs.
The Leftovers
AuthorTom Perrotta
CountryUnited States
LanguageEnglish
PublisherSt. Martin's Press
Publication date
August 30, 2011
Media typePrint (hardback & paperback)
Pages336 pp
ISBN978-0-312-35834-1

The Leftovers is a 2011 novel by American author Tom Perrotta chronicling life on earth after a rapture-like event takes some and leaves others behind. The billions left behind are all touched by the loss of loved ones in the 'Sudden Departure', compounded by the significant social and philosophical concerns and implications of what it means to be left behind, when others were chosen.

A television adaptation premiered on HBO on June 29, 2014.[1]

Plot[edit]

Several years after a rapture-like event in which millions of people worldwide suddenly vanish without explanation, the citizens of Mapleton, Ohio are still struggling to cope with the massive loss and resulting culture shift. The story is told episodically, revolving around the four members of the Garvey family, who have each begun an unlikely relationship following the event.

Kevin Garvey – The patriarch of the Garvey family, Kevin is a prominent local businessman enjoying early retirement during the event. Afterwards, he is compelled to run for mayor of Mapleton to replace the psychologically compromised incumbent. Kevin stresses the importance of returning to normality as a way for the survivors to cope through initiatives like survivors' mixers and adult recreation leagues. The other major policy of his tenure in office is an effort to ease tension between the town and the Guilty Remnant (GR), an ascetic religious group that aims to provoke people into remembering the losses of the event and how meaningless life is. Following a violent conflict between police and the GR, Kevin has taken a hands off approach to their existence, preferring to ignore them entirely.

Kevin's wife leaves him to join the Guilty Remnant and he struggles to balance raising his daughter actively with respecting her privacy while she deals with the event and the breaking up of the Garvey family. He also finds he is unable to sustain new relationships with women, making a few failed attempts. Kevin develops a relationship with Nora Durst, a woman who has become quasi famous in Mapleton for losing her husband and both children in the event. Nora suffers a major depressive episode following the loss of her family, obsessively watching her children's favorite TV show, avoiding the holidays, and riding her bike for hours at a time. Nora is dealt a further blow when the town pastor, who has become a muckraking amateur journalist to reconcile how the event may have invalidated his own beliefs, publishes a tract that reveals Nora's husband had been carrying on an affair with her children's much younger preschool teacher.

Kevin and Nora connect at a mixer after Nora confronts her former husband's mistress. Nora finds she has more sympathy than she expected with the woman over their mutual frustration with her husband's emotional distance and manipulation. Nora pursues Kevin, who is hesitant, but impulsively agrees to take a trip to Florida with her. Afterwards they settle into a relationship, but Nora is bothered that she does not feel like the ‘good girlfriend’ she was always proud of being in college. Their burgeoning relationship falls apart on Valentine's Day when Kevin breaks one of the conventions of their arrangement by sharing personal feelings about his family, which makes Nora uncomfortable. She leaves him at the restaurant when he goes to the restroom.

Kevin is served divorce papers by his wife, and realizes that his daughter is in danger of not graduating high school. He has fallen into a domestic routine with his daughter's friend, Aimee, who has been living with them, drinking coffee together in the morning before they both go to work. Kevin is alarmed at the increasing flirtation between them, culminating that Spring. He resolves to avoid being alone with Aimee to suspend the flirtation. The Spring softball league begins and even though his team is short handed Kevin plays anyway. He finds great satisfaction in the game and his ability to handle a fly ball, even in adverse conditions.

Nora decides to leave Mapleton and adopt a new identity. She bleaches her hair but finds it's difficult to completely shed her identity when it comes time to sell her house. She writes a letter to leave for Kevin, explaining why she ran from him. In it, she is finally able to admit her ambivalence towards her family at the exact moment they disappeared, which had been a troubling source of guilt and anger. Opting to hand deliver the letter instead of mail it Nora discovers an infant left on the Garvey doorstep, instantly bonding with the child just as Kevin returns from his game.

The Leftovers Tom Perrotta Pdf Converter

Laurie Garvey – Kevin's wife. Laurie is a new recruit in the Guilty Remnant, a religious group she was initially skeptical of, but is recruited to after her best friend joins. The GR are mute, wear all white, must always smoke in public, and stage silent confrontations with the people of Mapleton. Their goal is to remind everyone that they have been left behind in the event, and prevent the resumption of the status quo. After Laurie's integration into the group she is assigned a trainee, Meg. Meg is younger and less emotionally stable than Laurie, frequently remembering the wedding she had been planning before joining the GR. The two form a strong friendship and perform their GR duties, following around townspeople and confronting people from their former lives. Meg must confront her former fiancé, who she is distressed to learn has begun new relationships and seems to have resumed his old life. Laurie is asked to serve her husband divorce papers to gain access to half of the family assets, because this is how the GR can afford to maintain operations. On Christmas Meg and Laurie visit Kevin. He treats them like regular holiday visitors, and before they leave gives Laurie the gift their daughter left for her, a lighter. Touched by the gift Laurie uses the lighter once, but then must throw it out to remain within the tenets of the GR.

Laurie and Meg are “promoted” to live in an outpost, a four-person dwelling that provides many of the comforts they lost living in Guilty Remnant dorms, like privacy, better food, a hot tub, soft beds and less supervision. At first they are worried that living with the two men who already occupy the house will cause conflict and sexual tension, but the men are revealed to be in a secret romantic relationship and their personalities mesh well. One of the men is murdered while on their GR rounds, a troubling trend among the Remnant who resist all police investigation. Laurie's daughter, Jill, comes across the scene shortly after the murder and we learn that the GR has enacted a program in which one outpost member is commanded to kill the other as a sacrament.

Laurie and Meg grow closer living in the outpost alone, sharing the same bed and developing a nonsexual although romantic domestic union. The day comes when a new pair is introduced into the outpost, signaling the end of Laurie and Meg's time together. Laurie holds a gun to Meg's head but is unable to pull the trigger, even with Meg's encouragement that she will be delivered by the act. Meg takes the gun and shoots herself, which Laurie sees as a final act of love. Collecting the gun Laurie is whisked away by a Guilty Remnant car, leaving town.

Jill Garvey - Kevin and Laurie's daughter, a senior in high school who was smart and hardworking but is struggling in the post-rapture world, especially since her mother left the house to join the Guilty Remnant. Jill's new friend, Aimee, has moved into the house because she cannot live with her stepfather after her mother disappeared in the event. Aimee, also a senior, dresses provocatively and often encourages Jill to skip school and experiment (smoke weed, sex, etc.). The two attend regular parties at another teen's house, which always culminate in a variation of spin the bottle that pairs up the partygoers for random sexual encounters. The two girls carry on like this but find satisfaction in a happy “normal” Christmas spent exchanging gifts with Kevin. Kevin encourages the girls to resume their neglected educations; Jill agrees but Aimee decides to drop out to become a waitress. With Aimee more preoccupied with her job, Jill doesn't find the same amount of distraction when going to the same parties. She resolves that Aimee was the catalyst that made these events work with her talent for pushing things forward. Jill is distraught to learn that Laurie did not keep the lighter Jill got her for Christmas. She attends her last party and leaves early, opting to cut across a railyard instead of taking a ride from a set of twins Aimee is friends with. In the railyard Jill discovers the corpse of a GR member who she does not know had been her mother's housemate.

That spring Jill has a chance encounter with one of her favorite teachers who is now a member of the GR. Under the guise of helping Jill with school work, she is invited to attend a “sleep over” at the GR compound. Jill anticipates the stay and possibly seeing her mother again, packing her bags. Meanwhile, Aimee's relationship with Kevin has become blurred and threatens to turn sexual. Aimee resolves to move out rather than escalate things with Kevin. Jill leaves for the GR compound without her father's knowledge, but on the way runs into the twins again, who invite her to play ping pong. She agrees and is hopeful that one of the twins seems to like her, realizing that in that moment she is happy.

Tom Garvey - The older of the two Garvey children, Tom is in college during the event. He returns home after all the schools shut down in the aftermath and drinks every night at the local bar, sharing news that trickles back of who had been taken. School resumes and Tom joins a fraternity which somewhat deifies one of their disappeared brothers. He becomes uninterested in school. Fundamentals of queueing theory 4th edition. One of his fraternity brothers reveals the fallacy of their fraternity's hero, and together they stumble across a New Age movement in which a man claims he can absorb the pain of others through hugs. Tom becomes wholly invested in the movement and climbs in the ranks, moving all over the country and cutting off almost all contact with his family. In San Francisco the movement takes on cultish overtones that trouble Tom. He remains faithful to Holy Wayne, the group's leader, but is marginalized when he questions some new aspects of the group.

It is discovered that Holy Wayne has “spiritually married” a number of underage Asian girls and is being brought up on criminal charges. The “brides” are sent into hiding and Tom is tasked with transporting one of them, Christine, across the country to Boston. They must travel in secret because Christine is pregnant and concrete proof of the charges against Wayne. In turn the group, including Christine, believes she is carrying the son of God.

Tom Perrotta Author

Tom and Christine disguise themselves as members of a free love movement, the Barefoot People, and travel by foot and bus across country. They become close friends and easily fall into their cover story of a romantically linked couple. On a bus trip they accidentally convert a soldier into a Barefoot person, a group they don't actually belong to. Arriving in Boston is a disappointment to Tom, who now has to share Christine with the Holy Wayne couple that has been charged with overseeing the delivery of their Messiah. Tom enjoys spending time in the contemplative Barefoot People community and maintains his cover. Shortly before Christine delivers her child, a girl, Holy Wayne admits guilt and repents for his crimes. The Holy Wayne community is shattered, and Christine is despondent.

Christine wants to return home to Ohio because she doesn't know what else to do, and Tom takes her. He plans on stopping off in Mapleton to see his family again, hoping that it will encourage Christine, who has little interest in her daughter. At a rest stop Tom forces Christine to interact with her child, but when he leaves them to use the restroom she abandons Tom and her child to join a group of Barefoot People. Tom takes the baby with him to Mapleton and is surprised to see the town has not changed in his absence. He leaves the baby on his father's doorstep, knowing she will be well looked after, and leaves to pursue Christine and a life as a Barefoot Person.

Television adaptation[edit]

HBO acquired rights for a TV series with Perrotta attached as writer/executive producer and Ron Yerxa and Albert Berger as executive producers in August 2011, shortly before the book came out.[2]Damon Lindelof is also the co-creator of the project with Perrotta and is the show runner and a writer on the series.[3]

The series follows Justin Theroux as Kevin Garvey, a father of two and the chief of police, three years after 2% of the world's population abruptly disappears without explanation.[4] The first season loosely follows the stories in the book.

References[edit]

  1. ^Kondolojy, Amanda (April 25, 2014). ''The Leftovers' Premiere Date Shifted to June 29'. TV by the Numbers. Retrieved October 3, 2014.
  2. ^Damon Lindelof & Tom Perrotta's ‘Leftovers’ Gets Pilot Order At HBO - Deadline.comArchived 2013-04-13 at the Wayback Machine
  3. ^The Talking Room: Adam Savage Interviews Damon Lindelof - Tested
  4. ^SOHO
Retrieved from 'https://en.wikipedia.org/w/index.php?title=The_Leftovers_(novel)&oldid=887574441'