conversations.from: human
conversations.value: Do you know a plot for a book about Tayo, Emo, Pueblo entitled Ceremony?
conversations.from: assistant
conversations.value: Ceremony (Silko novel): The main plot line of Ceremony follows the trials of a half-Pueblo, half-white Laguna Pueblo man named Tayo upon returning from World War II.\nHis white doctors say he is suffering from "battle fatigue," or what would today be called post-traumatic stress disorder.\nHowever, the novel interweaves several different timelines around Tayo, from both before and after the war, as well as a spiritual timeline where the Thought Woman (also known as Spider Woman), Corn Woman and Reed Woman, the three main Pueblo spiritual entities, create the world and then Hummingbird and Green Bottle Fly must go down to the Fourth World to retrieve Reed Woman to stop a drought.\nAlso in this spiritual timeline is the introduction of the "witchery" and the "destroyers," who are like anti-medicine men, sewing evil and destruction which the medicine men work to fight against through Ceremony.\nBy the end of the novel, all of these timelines converge in the ceremony of Tayo.\nThe Tayo we find at the beginning of the novel is struggling with the death of his cousin, Rocky, whom he saw die during the Bataan Death March of 1942, and the death of his uncle Josiah, whom he believes he saw in the face of a Japanese soldier killed by firing squad during the war.\nWhile Josiah did die during the war, his death occurred back on the Pueblo, not in the jungles of the Pacific.\nRather, Tayo\'s hallucination and guilt comes from two promises he made to Josiah—the first, before he signed up for the war, was to help him wrangle the spotted cattle that Josiah had purchased before the war.\nThe second, made after signing up for the war, was that he would he\'d protect Rocky.\nHe believes that he let down Josiah, and that\'s why he died.\nTayo has spent several years at a mental health facility, and has gotten no better, but is being released by his doctors.\nAfter vomiting from the light at the train station, he returns home to the pueblo to stay with his Auntie, Grandma, and Robert, where he can barely move or get out of bed, and any hint of light makes him vomit.\nAs a result of his mental health struggles, Tayo turns to alcohol as a way of self-remedying.\nA fellow WWII veteran on the reservation, Harley, comes to find him, and they ride a Burro for miles in the hot sun over the dry earth.\nThe pueblo is in a deep drought that began when, just after Rocky\'s death all the way back in Japan, Tayo cursed the green bottle fly and the rain because they wouldn\'t leave him alone, and on the journey to the bar Tayo nearly passes out from heat stroke.\nBut Harley keeps on dragging him to the bar and they eventually make it.\nThey meet up with some other WWII veterans from the pueblo there- Leroy, Pinkie, and Emo.\nTayo and Emo, it turns out, have a history.\nOnce, when they were all drinking together at a bar, Tayo stabbed Emo with a broken bottle after Emo brought out his war trophy—the teeth of a Japanese officer that he\'d killed.\nBut despite the tension, they share stories about the times they slept with white women, and about how they got nothing for fighting in the white man\'s war.\nLooking to help Tayo, his grandmother brings a medicine man named Ku\'oosh.\nHe takes Tayo through a ceremony, but is ineffective against Tayo\'s battle fatigue, likely because Ku\'oosh can\'t understand modern warfare: "Even if he could have taken if he could have taken the old man to see the target areas, even if he could have led him through the fallen jungle trees and muddy craters of torn earth to show him the dead, the old man would not have believed anything so monstrous".\n`1 Tayo is sent to another medicine man named Betonie, who is a slightly different type of medicine man because he incorporates elements of the modern world into his ceremonies.\nHe tells Tayo about the witchery, people who are bent on destabilizing the world, and the Destroyers, who will stop at nothing to destroy the world and its inhabitants.\nBetonie tells him that he must complete the ceremony, and that the need to complete the ceremony is far bigger than him.\nIn fact, the fate of the Pueblo people themselves depends upon him.\nIn order to complete the ceremony that Betonie has set out for him, Tayo sets out to get back Josiah\'s spotted cattle that were stolen when Tayo left.\nTayo remembers that the cattle were heading south, so he begins by riding that way.\nAlong the way, he meets a woman named Ts\'eh, whom he sleeps with and who gives him a warm place to sleep and a hot meal during a particularly trying time of his journey.\nHe eventually finds where the cattle must be, caged in by a giant fence on the property of a wealth white rancher.\nTayo cuts the fence and is leading the cattle out when he is found by some of the man\'s employees.\nIn the chase, he falls off his horse and is knocked unconscious.\nWhen Tayo awakens, he\'s been picked up by the white men, who ask him where he was "going so goddamn fast.\n" However, the tracks of a huge cougar distract them, and Tayo is let go.\nHe soon meets a hunter carrying a large buck across his back, singing a Pueblo song.\nThey leave the ranch together and head back to the house of Ts\'eh, who has trapped Tayo\'s cattle in the arroyo using a couple branches and calmed his horse before they arrived.\nThe next day, Tayo takes the cattle and leaves, driving them back to the pueblo.\nEarly the next year, Tayo decides that he has to go back to the ranch to tend the cattle, but really he wants to go back to see Ts\'eh.\nThey spend lots of time together picking flowers and herbs, until she tells him that there will be people coming after him.\nAnd shortly thereafter, Harley and Leroy show up and ask him to go drink with them again.\nThey go out drinking, but the next morning Tayo comes to his senses, abandoning them with the truck and tearing out the truck\'s wiring so they can\'t come after him.\nLater that night, near the site of the Trinity nuclear test, Tayo hears screaming.\nEmo has Harley tied up, and is skinning him alive, trying to lure Tayo out to fight.\nTayo strongly considers it, but in contrast to their past confrontation where Tayo stabbed Emo, he abstains and does nothing, letting Emo and Pinkie kill Harley and Leroy.\nTayo goes back home to the pueblo and inside a kiva he tells the elders, including Ku\'oosh, that he has seen Ts\'eh, whom they take as a spirit woman, possibly Reed Woman, and expect that the rain will return and the pueblo will thrive again.\nIt turns out to be true.\nThe spotted cattle thrive, the pueblo becomes green again, and after Pinkie dies of a mysterious gunshot, Emo is banned from the reservation.\nTayo has completed the ceremony, and the pueblo is safe again.
conversations.from: human
conversations.value: Reverse the sentences.
conversations.from: assistant
conversations.value: \nTayo has completed the ceremony, and the pueblo is safe again..\nThe spotted cattle thrive, the pueblo becomes green again, and after Pinkie dies of a mysterious gunshot, Emo is banned from the reservation.\nIt turns out to be true.\nTayo goes back home to the pueblo and inside a kiva he tells the elders, including Ku\'oosh, that he has seen Ts\'eh, whom they take as a spirit woman, possibly Reed Woman, and expect that the rain will return and the pueblo will thrive again.\nTayo strongly considers it, but in contrast to their past confrontation where Tayo stabbed Emo, he abstains and does nothing, letting Emo and Pinkie kill Harley and Leroy.\nEmo has Harley tied up, and is skinning him alive, trying to lure Tayo out to fight.\nLater that night, near the site of the Trinity nuclear test, Tayo hears screaming.\nThey go out drinking, but the next morning Tayo comes to his senses, abandoning them with the truck and tearing out the truck\'s wiring so they can\'t come after him.\nAnd shortly thereafter, Harley and Leroy show up and ask him to go drink with them again.\nThey spend lots of time together picking flowers and herbs, until she tells him that there will be people coming after him.\nEarly the next year, Tayo decides that he has to go back to the ranch to tend the cattle, but really he wants to go back to see Ts\'eh.\nThe next day, Tayo takes the cattle and leaves, driving them back to the pueblo.\nThey leave the ranch together and head back to the house of Ts\'eh, who has trapped Tayo\'s cattle in the arroyo using a couple branches and calmed his horse before they arrived.\nHe soon meets a hunter carrying a large buck across his back, singing a Pueblo song.\n" However, the tracks of a huge cougar distract them, and Tayo is let go.\nWhen Tayo awakens, he\'s been picked up by the white men, who ask him where he was "going so goddamn fast.\nIn the chase, he falls off his horse and is knocked unconscious.\nTayo cuts the fence and is leading the cattle out when he is found by some of the man\'s employees.\nHe eventually finds where the cattle must be, caged in by a giant fence on the property of a wealth white rancher.\nAlong the way, he meets a woman named Ts\'eh, whom he sleeps with and who gives him a warm place to sleep and a hot meal during a particularly trying time of his journey.\nTayo remembers that the cattle were heading south, so he begins by riding that way.\nIn order to complete the ceremony that Betonie has set out for him, Tayo sets out to get back Josiah\'s spotted cattle that were stolen when Tayo left.\nIn fact, the fate of the Pueblo people themselves depends upon him.\nBetonie tells him that he must complete the ceremony, and that the need to complete the ceremony is far bigger than him.\nHe tells Tayo about the witchery, people who are bent on destabilizing the world, and the Destroyers, who will stop at nothing to destroy the world and its inhabitants.\n`1 Tayo is sent to another medicine man named Betonie, who is a slightly different type of medicine man because he incorporates elements of the modern world into his ceremonies.\nHe takes Tayo through a ceremony, but is ineffective against Tayo\'s battle fatigue, likely because Ku\'oosh can\'t understand modern warfare: "Even if he could have taken if he could have taken the old man to see the target areas, even if he could have led him through the fallen jungle trees and muddy craters of torn earth to show him the dead, the old man would not have believed anything so monstrous".\nLooking to help Tayo, his grandmother brings a medicine man named Ku\'oosh.\nBut despite the tension, they share stories about the times they slept with white women, and about how they got nothing for fighting in the white man\'s war.\nOnce, when they were all drinking together at a bar, Tayo stabbed Emo with a broken bottle after Emo brought out his war trophy—the teeth of a Japanese officer that he\'d killed.\nTayo and Emo, it turns out, have a history.\nThey meet up with some other WWII veterans from the pueblo there- Leroy, Pinkie, and Emo.\nBut Harley keeps on dragging him to the bar and they eventually make it.\nThe pueblo is in a deep drought that began when, just after Rocky\'s death all the way back in Japan, Tayo cursed the green bottle fly and the rain because they wouldn\'t leave him alone, and on the journey to the bar Tayo nearly passes out from heat stroke.\nA fellow WWII veteran on the reservation, Harley, comes to find him, and they ride a Burro for miles in the hot sun over the dry earth.\nAs a result of his mental health struggles, Tayo turns to alcohol as a way of self-remedying.\nAfter vomiting from the light at the train station, he returns home to the pueblo to stay with his Auntie, Grandma, and Robert, where he can barely move or get out of bed, and any hint of light makes him vomit.\nTayo has spent several years at a mental health facility, and has gotten no better, but is being released by his doctors.\nHe believes that he let down Josiah, and that\'s why he died.\nThe second, made after signing up for the war, was that he would he\'d protect Rocky.\nRather, Tayo\'s hallucination and guilt comes from two promises he made to Josiah—the first, before he signed up for the war, was to help him wrangle the spotted cattle that Josiah had purchased before the war.\nWhile Josiah did die during the war, his death occurred back on the Pueblo, not in the jungles of the Pacific.\nThe Tayo we find at the beginning of the novel is struggling with the death of his cousin, Rocky, whom he saw die during the Bataan Death March of 1942, and the death of his uncle Josiah, whom he believes he saw in the face of a Japanese soldier killed by firing squad during the war.\nBy the end of the novel, all of these timelines converge in the ceremony of Tayo.\nAlso in this spiritual timeline is the introduction of the "witchery" and the "destroyers," who are like anti-medicine men, sewing evil and destruction which the medicine men work to fight against through Ceremony.\nHowever, the novel interweaves several different timelines around Tayo, from both before and after the war, as well as a spiritual timeline where the Thought Woman (also known as Spider Woman), Corn Woman and Reed Woman, the three main Pueblo spiritual entities, create the world and then Hummingbird and Green Bottle Fly must go down to the Fourth World to retrieve Reed Woman to stop a drought.\nHis white doctors say he is suffering from "battle fatigue," or what would today be called post-traumatic stress disorder.Ceremony (Silko novel): The main plot line of Ceremony follows the trials of a half-Pueblo, half-white Laguna Pueblo man named Tayo upon returning from World War II
conversations.from: human
conversations.value: Do you know a plot for a book about Ceremony, Parker, Spenser entitled Ceremony?
conversations.from: assistant
conversations.value: Ceremony (Parker novel): Spenser is hired to find a runaway 16-year-old girl.\nIt soon becomes obvious that she has turned to prostitution.
conversations.from: human
conversations.value: Do you know the first five paragraphs for this book?
conversations.from: assistant
conversations.value: Ceremony
  Located on Revillagigedo Island, 750 miles north of Seattle, Ketchikan had a mild climate by Alaskan standards due in large part to a warm ocean current named the Japanese Current. The average year-round temperature was forty-eight degrees, and the average rainfall was 180 inches. In Chinle the annual rainfall was twelve inches in a good year. I was accustomed to the bright sunlight of the Southwest, where the weather permitted activity outdoors all year around. In southeastern Alaska the tall spruce trees, the heavy clouds, fogs and mist and the steep mountains enclosed the town. In the Southwest I was accustomed to gazing into distances of forty or fifty miles. I was accustomed to seeing the sky and the stars and moon.
  The change in climate had a profound effect on me; I spent all of June, July, and August fighting off the terrible lethargy of a depression caused in large part by the absence of sunlight. I managed to write one short story during that time, about a woman who drowned herself; it wasn't a good short story but a message to myself. In September after the boys were in day care and school, I tried to write at home but I found it difficult to concentrate: the dirty dishes and dirty laundry seemed to cry out for attention.
  There was an outer room that had been for reception, and the inner office that had windows that looked out on Raven and Fog Woman above Ketchikan Creek. The inner office had a chair and a wide, long built-in plywood work area shaped like a wing. The first thing I did was buy a can of Chinese red enamel and paint the plywood desk top. I brought an old percolator down to make hot water for instant coffee. Some days when I got to my office I didn't feel like working on the novel so I wrote letters to the new friends I'd met at a writers conference in Stevens Point, Wisconsin, in June of 1973. Other days I'd scoot the Hermes and manuscript over and I'd stretch out on top of the work area for a nap.
  My rule for myself was this: I had to stay in that room whether I wrote or not, and, finally, after I'd written letters to Mei-Mei Berssenbrugge or Lawson Inada, the poets who provided me with moral support, or taken a nap, I'd walk over to the window to look up at the big black raven carved above me on the top of the pole. A long way down the pole came Raven's two raven helpers, Gitsanuk and Gitsaqeq, their raven beaks oddly hooked, melted from the fire's heat the time they carried Raven's gift of fire to human beings. Then came the figures of Raven and his wife, Fog Woman, who held two salmon by the tails. The beauty of the carved figures lifted my spirits and I'd finally break down my resistance, and start work on the novel.
  At the time I didn't know much about the Chief Johnson pole or the story of Raven and Fog Woman, but later I learned what an auspicious location my writing office had. The Chief Johnson pole was set in 1901 to celebrate the potlatch given by Chief Johnson for the Kadjuk Tlingits. The carved figures recalled Raven's beloved wife, Fog Woman, who used Raven's spruce root hat to create the first salmon. Soon the rivers and ocean were jammed with salmon, and suddenly Raven was rich. Once he was rich, he began to neglect Fog Woman, and one day he spoke abusively to her until she ran toward the beach where she turned into fog. Raven told himself it didn't matter, but when he got home he found all the dried salmon he'd stored came to life again and swam out to sea and Raven was as poor as before. The figure of Fog Woman on the pole faces the ocean at the place the salmon enter the creek to spawn; Fog Woman's gift of the salmon made the people of Ketchikan rich.
conversations.from: human
conversations.value: Do you know four more paragraphs? End with the sentence ' His aunt thought he was with his mother, and she thought he was with her sister.'.
conversations.from: assistant
conversations.value: Old Betonie sat back on his heels and looked off in the distance. "Nothing is that simple," he said, "you don't write off all the white people, just like you don't trust all the Indians." He pointed at the coffeepot in the sand at the edge of the coals, and then at the meat. "You better eat now," he said.
  Tayo finished the meat on the mutton ribs and threw the bones to a skinny yellow dog that came out from behind the hogan. Behind the dog a boy about fifteen or sixteen came with an armload of firewood. He knelt by the fire with the kindling; Betonie spoke to him in Navajo and indicated Tayo with a nod of his head.
  He was a small child learning to get around by himself. His family went by wagon into the mountains near Fluted Rock.
  It was Fall and they were picking piñons. I guess he just wandered away trying to follow his brothers and sisters into the trees. His aunt thought he was with his mother, and she thought he was with her sister.
conversations.from: human
conversations.value: Do you know the last four paragraphs?
conversations.from: assistant
conversations.value: When the sun was dropping near the center of the west window, they stood up. They were going home to rest and eat supper; they would be back later, after dark, old man Ku'oosh told him. He could have water, but no food; he was not to leave the kiva. Ku'oosh showed him an old enamel chamber pot with a lid. He said to drink the water cupping it in the hands.
  They found Harley and Leroy together in the big boulders below the road off Paguate Hill. The old GMC pickup was crushed around them like the shiny metal coffin the Veterans Office bought for each of them. In that way it was not much different than if they had died at Wake Island or Iwo Jima: the bodies were dismembered beyond recognition and the coffins were sealed. The morning of the funeral an honor guard from Albuquerque fired the salute; two big flags covered the coffins completely, and it looked as if the people from the village had gathered only to bury the flags.
  Auntie talked to him now the way she had talked to Robert and old Grandma all those years, with an edge of accusation about to surface between her words. But after old man Ku'oosh had come around, her eyes dropped from his face as if there were nothing left to watch for. And she remarked to old Grandma, dozing beside her stove with the dial turned all the way to HIGH, and to Tayo who was oiling his hunting boots: "I tell them, 'It isn't easy. It never has been easy,' I say."
  Old Grandma shook her head slowly, and closed her cloudy eyes again. "I guess I must be getting old," she said, "because these goings-on around Laguna don't get me excited any more." She sighed, and laid her head back on the chair. "It seems like I already heard these stories before... only thing is, the names sound different."
conversations.from: human
conversations.value: Add another sentence about Church, managed, dropped.
conversations.from: assistant
conversations.value: When the sun was dropping near the center of the west window, they stood up. They were going home to rest and eat supper; they would be back later, after dark, old man Ku'oosh told him. He could have water, but no food; he was not to leave the kiva. Ku'oosh showed him an old enamel chamber pot with a lid. He said to drink the water cupping it in the hands. 
  They found Harley and Leroy together in the big boulders below the road off Paguate Hill. The old GMC pickup was crushed around them like the shiny metal coffin the Veterans Office bought for each of them. In that way it was not much different than if they had died at Wake Island or Iwo Jima: the bodies were dismembered beyond recognition and the coffins were sealed. The morning of the funeral an honor guard from Albuquerque fired the salute; two big flags covered the coffins completely, and it looked as if the people from the village had gathered only to bury the flags. 
  Auntie talked to him now the way she had talked to Robert and old Grandma all those years, with an edge of accusation about to surface between her words. But after old man Ku'oosh had come around, her eyes dropped from his face as if there were nothing left to watch for. But she said that now the women at Church came to her privately, after mass or before the bingo games, to ask her how she had managed all those years to face the troubles which had been dropped into her lap. And she remarked to old Grandma, dozing beside her stove with the dial turned all the way to HIGH, and to Tayo who was oiling his hunting boots: "I tell them, 'It isn't easy. It never has been easy,' I say. "
  Old Grandma shook her head slowly, and closed her cloudy eyes again. "I guess I must be getting old," she said, "because these goings-on around Laguna don't get me excited any more. " She sighed, and laid her head back on the chair. "It seems like I already heard these stories before... only thing is, the names sound different. "