Ana de Oliveira
Class: Mr. Salsich - English 102
Adaptation:
Just like a Chameleon
Chameleons are adaptable creatures or at least we think of them as adaptable, but not all chameleons have the ability to change their colors and blend into to the landscape which brings us to the following three short stories on adaptation and assimilation. The first short story is titled “Soldier’s Home” by Ernest Hemingway (1899-1961), “Battle Royal” a short story published in 1947 written by Ralph Ellison (1914-1994) and lastly “A White Heron” written by Sarah Orne Jewett (1849-1909). All three short stories enlighten the reader on the main characters personal struggles in adapting to their community, their identity and environment.
Ernest Hemingway’s story titled “Soldier’s Home” begins by telling us about Krebs the protagonist, who after college in 1917 enlisted in the Marines and goes to war only to return to his home a stranger unable to adapt to his old life. Sadly Krebs has difficulty reassimilating to home life where everything is unchanged and people are disinterested and tired of war stories, even when he embellishes and tells lies. In fact years later his father still owns the same old car, the exception being that the young girls have grown and ironically Krebs is now permitted to use the vehicle. He loves to watch these young women who now sport short hair cuts and wear sweaters with short waists and neat Dutch collars. Conversely, Krebs is not interested in having to obligate himself to a relationship just to get a girl. Krebs simply is not interested in complicating his life, he does not want to have a conversation or have to adjust or compromise himself to court the young women in town. Unable to settle in, Krebs often reminisces of French and German girls, where talking and courting was unnecessary, and life was simple. In time, Krebs mother asks about his plans telling him he cannot remain idle and she also asks him “Don’t you love your mother, dear boy?” (583), Krebs responds by telling her that he does not love her. His mother begins to cry and tells him “I held you next to my heart when you were a tiny baby,” (583) this comment makes Krebs feel sick and nauseated. His mother then asks him to pray, but Krebs is unable to relate or to pray to a God that he feels is so unjust and in that moment he realizes that he must leave. As the result of war he has changed and he will never again conform to his past life.
In the story by Ralph Ellison titled “Battle Royal” the protagonist narrates the story in the first person and tells of an African-American student struggling to assimilate and establish his own identity. Sadly the story begins with the narrator’s grandfather on his death bed saying, “I want you to overcome ‘em with yeses, undermine ‘em with grins, agree ‘em to death and destruction, let ‘em swoller you till they vomit or bust wide open and learn it to the younguns”, (932) he whispered before dying. His grandfather’s last words came as a surprise as he appeared to be someone who was well adjusted and compliant. Surprisingly, his grandfather had referred to himself as traitor and spy and he spoke of his meekness as a dangerous activity. Almost in agreement with his grandfather’s comments, the protagonist offers an oration on graduation day that focuses on humility as being the secret and essence of progress for a man of color. As a result of his compliance, he is invited to again give the speech only this time to a gathering of white leading citizens; however he would first be made to watch a blonde naked woman dance and then participate in the battle royal. Unlike some of the other fighters he stares down the naked white dancer taking in all the details and would have done the same “had the price been blindness” (933). Some of the other fighters cast their eyes down and shook with fear. Just before fighting the battle royal the white out-of-control audience starts grabbing at the dancer; he exchanges a look with the woman and recognizes the terror and disgust in her eyes as she escapes the room. Then in a most undignified manner he is blindfolded and made to fight other black men only to suffer further humiliation when made to pick up money from off an electrified rug. Bleeding and bruised while their bodies contorted and shifted from the electric shocks they continued to reach for the coins on the rug while the white citizens roared with laughter. Amidst the chaos, the degradation and embarrassment the narrator is finally given the opportunity to read his oration and is then rewarded with a scholarship to the State College for Negroes. The protagonist realizes that he is just like his grandfather, that in being agreeable and meek he was able to focus on the greater objective and get himself an education.
In Sarah Orne Jewett’s story titled “A White Heron”, we are told of a young woman named Sylvia who is “afraid of folks,” (1142) and is made to live with her grandmother and soon adapts to country life. As a daily custom Sylvia goes out to find the old cow, ”Mistress Molly” who would intentionally hide amongst the bushes. The smart old cow had been fitted with a large bell but knew to stand very still and blend in amongst the huckleberry bushes, making Sylvia have to find her. As was routine while walking the cow home, Sylvia is startled by a dynamic young hunter in the woods, who explains that he has lost his way and asks Mrs. Tilley for lodgings for the night. Next morning, the young hunter explains that he is a collector of birds that he shoots and then preserves by stuffing them; he expresses an interest in adding the white heron to his collection. Sylvia recalls seeing the white heron and is conflicted especially at the thought of the ten dollar finder’s fee the hunter was offering for the heron. Sylvia later accompanies the hunter into the woods while he looks for the elusive white heron. Early the following morning Sylvia decides to find the white heron and its hidden nest and makes her way toward the forest. Eventually, the young girl finds the perfect tree to climb giving her a magnificent view where she is able to spot the white heron and locate its nest. When Sylvia gets home she considers telling the young hunter of the dead hemlock tree where the white heron made its nest and considers that the information could make her rich. Sylvia has truly adapted to country life when out of loyalty to the bird she decides not to share this information, valuing the bird’s life over the money.
In the first story “Soldier’s Home,” the protagonist having returned from war has experienced great changes and can no longer relate nor adapt to his previous home environment and eventually realizes that he must leave if he is to survive. In the story of “Battle Royal” the narrator adapts and assimilates well in his role as a Negro in a white man’s world, showing humility and compliance just as his grandfather had done and in so doing, he too becomes a traitor but with a greater objective in becoming educated. In the last story, titled “A White Heron,” Sylvia leaves behind the city and goes on to live with her grandmother in the country where she adapts and metamorphosis and gains an appreciation for life and freedom that she will not trade for money. In all three stories the main characters have experienced a transformation and self realization as to who they are and in so doing are able to adapt to new and ever changing environments just like the chameleon.
Wednesday, April 21, 2010
Sunday, February 28, 2010
Life's Reactions
For every action there’s an equal and opposite reaction. The following three essays describe people's reactions to various situations and life events. The first essay is written by Judith Ortiz Cofer, a professor of English at the University of Georgia; the second essay is written by Nora Ephron a reporter for the New York Post and senior editor for Esquire. The last essay is written by Eric Schlosser a correspondent for the Atlantic Monthly.
In “The Story of my Body” Cofer depicts growing up first in Puerto Rico and then the United States and describes people’s reaction to her ethnicity and skin color. While growing up everyone around Cofer is categorized and labeled as “blanca“, "prieto” or “negra.” Cofer’s struggles to understand the reaction of why someone would accuse her of being dirty when her skin color was “leche con café” in color. It is interesting that Cofer is attracted to fair skin and blond hair people such as the youngest of the Italian brothers and later Ted. In time, Cofer develops poor self esteem and does not seem to fit in at school, even though she desperately wants to belong and participate. Cofer was short, not much of an athlete and was too often addressed as “shrimp” during PE class. She also refers to herself as “skinny bones” and wishes she could put on weight and miraculously transform herself. After a long year of “maneuvering to be within his periphery vision,” Ted reacts by asking Cofer to the Saturday night dance. Cofer was not permitted to casually date and was concerned about asking for permission to attend the school dance with Ted “the pretty white boy”. Cofer’s mother gently warned her, “You better be ready for disappointment” which initially confused her until Ted called to cancel their date because his father did not want him dating a “spic”. Cofer was concerned about her parent’s reaction to dating Ted, but in fact it was Ted's father’s reaction to her that was surprisingly shocking.
The article on “The Boston Photographs” by Nora Ephron illustrates a woman falling to her death from a burning building and the readers reaction to the photographs. As mentioned, the series of photographs picture a woman, child and fireman on a fire escape that gives way and results in both falling. Fortunately, the child falls on the mother and survives the fall. People’s reactions to the photographs are that of outrage, with claims that the editors were “invading the privacy of death.” However, Ephron takes the position that while the photographs are sensational they are perfect examples of photojournalism; the editors described the photographs as “interesting”, “riveting” and “gripping.” The editors of The Seattle Times received over sixty disapproving letters and calls from readers. The negative responses were led by the “death” factor, had the woman survived the fall the readers reaction would have been very different. Subsequently, editors continue to censor pictures of death because of negative reactions and puritanical views of death. Ephron reminds us that death just like birth is a life event and it is therefore “irresponsible” and “inaccurate” for reporters to censor these pictures. Photographing relatives walking in out of hospitals, morgues and funerals or photographing a mangled car accident grants the victim their privacy but does not accurately report the event or news. The fact that they caused such a reaction from the readers is good photojournalism and more powerful than written journalism.
In the essay by Eric Schlosser titled “What we Eat,” Schlosser describes our reaction to fast food and its effect on our lives. As a result of changing lifestyles and stagnant wages, American’s have reacted by becoming dependent on fast foods. Working mothers have made fast foods a necessity and part of American culture. Fast food has proven to be revolutionary in America, its effects far reaching and a major cause of obesity in our society. Consequently, the need for cheap food has given rise to the McDonald’s phenomenon. McDonald’s is the largest employer, largest real estate holder, and largest purchaser of beef, pork and potatoes and the second largest purchaser of chicken in the nation. American schoolchildren identify and react to Ronald McDonald and “the golden arches are more widely recognized than the Christian cross.” Subsequently, fast food has required “uniformity” and brought about industrialization. As a consequence of efficiency communities, farmers and ranchers are becoming hired hands losing their independence and becoming socially stratified. The fast food industry’s power and influence have changed farming completely. Americans need to react and think about what they eat in an effort to be healthy.
In summary, we all tend to react to actions and events, Cofer later learned that the criteria for her self-worth was to concentrate on being loved and respected by people who recognized her as an individual. In the essay “The Boston Photographs” by Ephron, we know people were outraged by the photographs as we do not want to be confronted with death as it reminds us of our own mortality. Finally, in the essay titled “What We Eat” by Eric Schlosser, we are reminded that unless we react and start eating healthy; fast food franchising will wreck our health and continue to have devastating socioeconomic results.
In “The Story of my Body” Cofer depicts growing up first in Puerto Rico and then the United States and describes people’s reaction to her ethnicity and skin color. While growing up everyone around Cofer is categorized and labeled as “blanca“, "prieto” or “negra.” Cofer’s struggles to understand the reaction of why someone would accuse her of being dirty when her skin color was “leche con café” in color. It is interesting that Cofer is attracted to fair skin and blond hair people such as the youngest of the Italian brothers and later Ted. In time, Cofer develops poor self esteem and does not seem to fit in at school, even though she desperately wants to belong and participate. Cofer was short, not much of an athlete and was too often addressed as “shrimp” during PE class. She also refers to herself as “skinny bones” and wishes she could put on weight and miraculously transform herself. After a long year of “maneuvering to be within his periphery vision,” Ted reacts by asking Cofer to the Saturday night dance. Cofer was not permitted to casually date and was concerned about asking for permission to attend the school dance with Ted “the pretty white boy”. Cofer’s mother gently warned her, “You better be ready for disappointment” which initially confused her until Ted called to cancel their date because his father did not want him dating a “spic”. Cofer was concerned about her parent’s reaction to dating Ted, but in fact it was Ted's father’s reaction to her that was surprisingly shocking.
The article on “The Boston Photographs” by Nora Ephron illustrates a woman falling to her death from a burning building and the readers reaction to the photographs. As mentioned, the series of photographs picture a woman, child and fireman on a fire escape that gives way and results in both falling. Fortunately, the child falls on the mother and survives the fall. People’s reactions to the photographs are that of outrage, with claims that the editors were “invading the privacy of death.” However, Ephron takes the position that while the photographs are sensational they are perfect examples of photojournalism; the editors described the photographs as “interesting”, “riveting” and “gripping.” The editors of The Seattle Times received over sixty disapproving letters and calls from readers. The negative responses were led by the “death” factor, had the woman survived the fall the readers reaction would have been very different. Subsequently, editors continue to censor pictures of death because of negative reactions and puritanical views of death. Ephron reminds us that death just like birth is a life event and it is therefore “irresponsible” and “inaccurate” for reporters to censor these pictures. Photographing relatives walking in out of hospitals, morgues and funerals or photographing a mangled car accident grants the victim their privacy but does not accurately report the event or news. The fact that they caused such a reaction from the readers is good photojournalism and more powerful than written journalism.
In the essay by Eric Schlosser titled “What we Eat,” Schlosser describes our reaction to fast food and its effect on our lives. As a result of changing lifestyles and stagnant wages, American’s have reacted by becoming dependent on fast foods. Working mothers have made fast foods a necessity and part of American culture. Fast food has proven to be revolutionary in America, its effects far reaching and a major cause of obesity in our society. Consequently, the need for cheap food has given rise to the McDonald’s phenomenon. McDonald’s is the largest employer, largest real estate holder, and largest purchaser of beef, pork and potatoes and the second largest purchaser of chicken in the nation. American schoolchildren identify and react to Ronald McDonald and “the golden arches are more widely recognized than the Christian cross.” Subsequently, fast food has required “uniformity” and brought about industrialization. As a consequence of efficiency communities, farmers and ranchers are becoming hired hands losing their independence and becoming socially stratified. The fast food industry’s power and influence have changed farming completely. Americans need to react and think about what they eat in an effort to be healthy.
In summary, we all tend to react to actions and events, Cofer later learned that the criteria for her self-worth was to concentrate on being loved and respected by people who recognized her as an individual. In the essay “The Boston Photographs” by Ephron, we know people were outraged by the photographs as we do not want to be confronted with death as it reminds us of our own mortality. Finally, in the essay titled “What We Eat” by Eric Schlosser, we are reminded that unless we react and start eating healthy; fast food franchising will wreck our health and continue to have devastating socioeconomic results.
Thursday, February 18, 2010
IT'S A SMALL WORLD
A World of Traditions
We are a small world of approximately one hundred and ninety two United Nation member States, each with unique traditions. Some of these traditions date back thousands of years; other traditions are quickly eroding along with civic responsibility. Maxine Hong Kingston, a famous author and a senior lecturer at the University of California, Berkley, wrote an essay titled “No Name Woman" where she attempted to understand her own origin and Chinese culture. Cornel West, a social critic, public intellectual and professor at Princeton, wrote “The Moral Obligations of Living in a Democratic Society." This is an essay that explores a citizen’s responsibility to preserve the tradition of civic duty and social responsibility. Lastly Kofi Annan, the former Secretary General of the United Nations and recipient of the Nobel Peace Prize wrote, “Nobel Lecture." The Nobel Lecture addresses the responsibilities imposed on the United Nations and world leaders to maintain democratic traditions: help eradicate poverty, prevent conflict and promote democracy. All three publications address tradition in an ever-changing global world.
Maxine Hong Kingston’s “No Name Woman" focuses on deep rooted traditions. Maxine’s mother, a traditionalist, decided that Maxine is of age and swears her to secrecy when she shares the family secret with Maxine and begins by saying, “You must not tell anyone." Secrets are common in this society and traditions are often taught through stories and passed on from one generation to another; these stories are often adapted and tailored to the occasion or lesson. In this particular case, Maxine’s mother has made her complicit and bound her to the family secret. This becomes the lesson on what happens to an adulterous who has child out of wedlock. It was customary for married women to be practical, they were expected to pay little to no attention to their physical presentation. As a result, Maxine’s mother was powered by necessity as she planted vegetables in place of lawns; she wore a no nonsense blunt-cut hairstyle or had it pulled back in a tight bun and as was customary she obeyed the men. In contrast, Maxine’s aunt was extraordinary and untraditional in the way she “plied her comb” and “combined individuality into her bob," she spent hours “mirror gazing," tending to her eyebrows and the hair on her temple and allowed herself the “extravagance of a lover." In short, the aunt’s way-of-life was contradictory to that society which resulted in the outraged villagers teaching her a lesson by attacking her home and person. Subsequently, Maxine’s aunt is shunned - not by just the villagers but by the entire family who chose to forget her, called her “ghost” and condemned her aunt to an afterlife of begging. The consequent spite-suicide was her aunt’s last repudiation to a way-of-life; a customary standard and expectant behavior which she clearly rejected. In conclusion, there is a certain fatalism to this story as Maxine breaks from tradition and pays homage to her not-so-forgotten aunt and in doing so confronts her own duplicities, contradictions and learns about her own Chinese culture.
In contrast to Kingston’s essay, Cornel West writes about the decay of democratic tradition in America. Our society is crumbling as the working class struggles with wage stagnation, political lethargy and goes unheard; where traditional groups of people are viewed as part of “an undifferentiated blob, a monolithic block," that all share one view. For the most part, this traditional group and back bone of democracy goes unrepresented, unheard and voiceless. There is evidence that the middle class is disappearing; resulting in an economical decline and erosion of traditional values, threatening the balance of our democratic state. For instance, history too often is based on the stories of “elites, kings, queens, princes and prelates." Often forgotten are the other social classes that traditionally have played a critical and more significant role in society. In fact, rampart capitalism and greed are center to our declining democratic traditions with the middle class so “insecure that it is willing to provide some sense of normalcy and security in their lives," that they accept any authoritarian option. There are apparent signs of a decadent emerging civilization where citizens are concerned only with immediate gratification and compensation. Historically, the most vulnerable social classes become the scapegoats, while large corporations with their disproportionate wealth, power and influence shirk their civic responsibilities and social values. Subsequently, “nonmarket” values such as mercy, justice, caring, service, solidarity, fidelity, and respect that were once valued have eroded. However, for those living in a traditional democratic society we have a moral obligation that goes beyond empathy; we must have the courage to do something about it, we have to fight for it. Hence, tradition is not something inherited – if you want it, you must sacrifice for it." In conclusion, we are quickly becoming a divided society, a democracy of lost traditions, forgotten values, who need to focus on moral obligations and become a “citizen amongst citizens," if we are to survive as a nation – we just need to make the effort and keep on trying.
Kofi Annan, an agent of peace in partnership with the United Nations works to maintain traditional values to help the disadvantaged worldwide. Annan begins his speech with the story of a little girl born in Afghanistan to a poor family, a child who traditionally will struggle while being denied her fundamental right to an education. A lack of education or ignorance often leads to poverty and conflict; new world threats result in insecurity that tests traditional values. If we are to live peacefully, every child must have an opportunity to obtain an education, regardless of gender, race or religious belief. The rights of all human beings regardless of social class, gender or age are of equal importance worldwide, it is in this spirit and tradition that the United Nations continues to work, “eradicating poverty, preventing conflict and promoting democracy." Hence, the United Nations continues to work as a vital agent of peace; resolving conflict and prompting aid in the development of human rights. Therefore, in an effort to uphold democratic values we need to learn to respect diversity and be receptive to dialogue so that “individual self-expression and self-government be secured and freedom of association be upheld." It is important that we learn from other traditions and cultures, this is achievable only through mutual respect and in this manner, “we gain strength by combining the foreign with the familiar." Our own individual traditions are not necessarily in conflict with others as too often we are more alike than different. However, this will never be possible “without freedom of religion, of expression, of assembly, and basic equality under the law," which can only be accomplished in a democratic society. In closing, every child like the little girl in Afghanistan must have the opportunity to an education; providing her with the ability to overcome poverty, this can only be achieved in a traditional democratic society. It is important that national leaders across the planet recognize people’s common interests and work with the United Nations to attain some of the same objectives of hope, peace and prosperity for all.
These three individuals namely: Kingston, West and Annan all share a similar vision of peace, understanding and tradition. They all focus on social expectations, values, social classes and a citizen’s responsibility as a member of society. We all have a moral obligation to help and assist others, if we are to overcome poverty, bigotry and eliminate conflicts; we have to conquer our prejudices while preserving our own traditions.
We are a small world of approximately one hundred and ninety two United Nation member States, each with unique traditions. Some of these traditions date back thousands of years; other traditions are quickly eroding along with civic responsibility. Maxine Hong Kingston, a famous author and a senior lecturer at the University of California, Berkley, wrote an essay titled “No Name Woman" where she attempted to understand her own origin and Chinese culture. Cornel West, a social critic, public intellectual and professor at Princeton, wrote “The Moral Obligations of Living in a Democratic Society." This is an essay that explores a citizen’s responsibility to preserve the tradition of civic duty and social responsibility. Lastly Kofi Annan, the former Secretary General of the United Nations and recipient of the Nobel Peace Prize wrote, “Nobel Lecture." The Nobel Lecture addresses the responsibilities imposed on the United Nations and world leaders to maintain democratic traditions: help eradicate poverty, prevent conflict and promote democracy. All three publications address tradition in an ever-changing global world.
Maxine Hong Kingston’s “No Name Woman" focuses on deep rooted traditions. Maxine’s mother, a traditionalist, decided that Maxine is of age and swears her to secrecy when she shares the family secret with Maxine and begins by saying, “You must not tell anyone." Secrets are common in this society and traditions are often taught through stories and passed on from one generation to another; these stories are often adapted and tailored to the occasion or lesson. In this particular case, Maxine’s mother has made her complicit and bound her to the family secret. This becomes the lesson on what happens to an adulterous who has child out of wedlock. It was customary for married women to be practical, they were expected to pay little to no attention to their physical presentation. As a result, Maxine’s mother was powered by necessity as she planted vegetables in place of lawns; she wore a no nonsense blunt-cut hairstyle or had it pulled back in a tight bun and as was customary she obeyed the men. In contrast, Maxine’s aunt was extraordinary and untraditional in the way she “plied her comb” and “combined individuality into her bob," she spent hours “mirror gazing," tending to her eyebrows and the hair on her temple and allowed herself the “extravagance of a lover." In short, the aunt’s way-of-life was contradictory to that society which resulted in the outraged villagers teaching her a lesson by attacking her home and person. Subsequently, Maxine’s aunt is shunned - not by just the villagers but by the entire family who chose to forget her, called her “ghost” and condemned her aunt to an afterlife of begging. The consequent spite-suicide was her aunt’s last repudiation to a way-of-life; a customary standard and expectant behavior which she clearly rejected. In conclusion, there is a certain fatalism to this story as Maxine breaks from tradition and pays homage to her not-so-forgotten aunt and in doing so confronts her own duplicities, contradictions and learns about her own Chinese culture.
In contrast to Kingston’s essay, Cornel West writes about the decay of democratic tradition in America. Our society is crumbling as the working class struggles with wage stagnation, political lethargy and goes unheard; where traditional groups of people are viewed as part of “an undifferentiated blob, a monolithic block," that all share one view. For the most part, this traditional group and back bone of democracy goes unrepresented, unheard and voiceless. There is evidence that the middle class is disappearing; resulting in an economical decline and erosion of traditional values, threatening the balance of our democratic state. For instance, history too often is based on the stories of “elites, kings, queens, princes and prelates." Often forgotten are the other social classes that traditionally have played a critical and more significant role in society. In fact, rampart capitalism and greed are center to our declining democratic traditions with the middle class so “insecure that it is willing to provide some sense of normalcy and security in their lives," that they accept any authoritarian option. There are apparent signs of a decadent emerging civilization where citizens are concerned only with immediate gratification and compensation. Historically, the most vulnerable social classes become the scapegoats, while large corporations with their disproportionate wealth, power and influence shirk their civic responsibilities and social values. Subsequently, “nonmarket” values such as mercy, justice, caring, service, solidarity, fidelity, and respect that were once valued have eroded. However, for those living in a traditional democratic society we have a moral obligation that goes beyond empathy; we must have the courage to do something about it, we have to fight for it. Hence, tradition is not something inherited – if you want it, you must sacrifice for it." In conclusion, we are quickly becoming a divided society, a democracy of lost traditions, forgotten values, who need to focus on moral obligations and become a “citizen amongst citizens," if we are to survive as a nation – we just need to make the effort and keep on trying.
Kofi Annan, an agent of peace in partnership with the United Nations works to maintain traditional values to help the disadvantaged worldwide. Annan begins his speech with the story of a little girl born in Afghanistan to a poor family, a child who traditionally will struggle while being denied her fundamental right to an education. A lack of education or ignorance often leads to poverty and conflict; new world threats result in insecurity that tests traditional values. If we are to live peacefully, every child must have an opportunity to obtain an education, regardless of gender, race or religious belief. The rights of all human beings regardless of social class, gender or age are of equal importance worldwide, it is in this spirit and tradition that the United Nations continues to work, “eradicating poverty, preventing conflict and promoting democracy." Hence, the United Nations continues to work as a vital agent of peace; resolving conflict and prompting aid in the development of human rights. Therefore, in an effort to uphold democratic values we need to learn to respect diversity and be receptive to dialogue so that “individual self-expression and self-government be secured and freedom of association be upheld." It is important that we learn from other traditions and cultures, this is achievable only through mutual respect and in this manner, “we gain strength by combining the foreign with the familiar." Our own individual traditions are not necessarily in conflict with others as too often we are more alike than different. However, this will never be possible “without freedom of religion, of expression, of assembly, and basic equality under the law," which can only be accomplished in a democratic society. In closing, every child like the little girl in Afghanistan must have the opportunity to an education; providing her with the ability to overcome poverty, this can only be achieved in a traditional democratic society. It is important that national leaders across the planet recognize people’s common interests and work with the United Nations to attain some of the same objectives of hope, peace and prosperity for all.
These three individuals namely: Kingston, West and Annan all share a similar vision of peace, understanding and tradition. They all focus on social expectations, values, social classes and a citizen’s responsibility as a member of society. We all have a moral obligation to help and assist others, if we are to overcome poverty, bigotry and eliminate conflicts; we have to conquer our prejudices while preserving our own traditions.
Wednesday, February 17, 2010
Draft 1 -
A World of Traditions
We are a small world of approximately one hundred and ninety two United Nation member States, each with unique traditions. Some of these traditions date back thousands of years; other traditions are quickly eroding along with civic responsibility. Maxine Hong Kingston a famous author and a senior lecturer at the University of California, Berkley; writes an essay titled “No Name Woman”, where she attempts to understand her own origins and Chinese culture. Cornel West a social critic, public intellectual and professor at Princeton, wrote “The Moral Obligations of Living in a Democratic Society”, this essay explores citizens’ responsibility to preserving the tradition of civic duty and social responsibility. Lastly Kofi Annan the former seventh-general of the United Nations and recipient of the Nobel Peace Prize wrote “Nobel Lecture” and addresses the responsibilities imposed on the United Nations and world leaders to maintain democratic traditions: help eradicate poverty, prevent conflict and promote democracy.
Maxine Hong Kingston’s “No Name Woman”, focuses on deep rooted traditions. Maxine’s mother, a traditionalist, decided that Maxine is of age and swears her to secrecy when she shares the family secret with Maxine and begins by saying, “You must not tell anyone”. Secrets are common in this society and traditions are often taught through stories and passed on from one generation to another; these stories often change and are modified to serve a particular purpose. In this particular case, Maxine’s mother has made her complicit and bound her to the family secret; her intent was to teach Maxine a lesson on what happens to an adulterous. It was customary for married women to be practical they were expected to pay little to no attention to their physical presentation. As a result, Maxine’s mother was powered by necessity as she planted vegetables in place of lawns; she wore a no nonsense blunt-cut hairstyle or had it pulled back in a tight bun and as was customary she obeyed the men. In contrast, Maxine’s aunt was extraordinary and untraditional in the way she “plied her comb” and “combined individuality into her bob”, she spent hours “mirror gazing”, tending to her eyebrows and the hair on her temple and allowed herself the “extravagance of a lover”. In short, the aunt’s way-of-life was contradictory to her society which resulted in the outraged villagers teaching her a lesson by attacking her home and person. Subsequently, Maxine’s aunt is shunned - not by just the villagers but by the entire family who chose to forget her, called her “ghost” and condemned her aunt to an afterlife of begging. The consequent spite-suicide was her aunt’s last repudiation to a way-of-life a customary standard or expectant behavior which she clearly rejected. In conclusion, there is certain fatalism to this story as Maxine breaks from tradition and pays homage to her not-so-forgotten aunt and in doing so confronts her own duplicities, contradictions and learns about her own Chinese culture.
In contrast to Maxine Hong’s essay “No Name Women”, Cornel West writes about the decay of democratic tradition in America. Our society is decaying as the working class struggles with wage stagnation, political lethargy and goes unheard; where traditional groups of people are viewed as part of “an undifferentiated blob, a monolithic block”, that all share one view. For the most part, this traditional group and back bone of democracy goes unrepresented, unheard and voiceless. There is evidence that the middle class is evaporating; resulting in an economical decline and erosion of traditional values, threatening the balance of our democratic state. For instance, history too often is based on the stories of “elites, kings, queens, princes and prelates...” etc., too often forgotten are the other social classes which traditionally have played a critical and more significant role in society. In fact, rampart capitalism and greed are center to our declining democratic traditions with the middle class so “insecure that it is willing to provide some sense of normalcy and security in their lives”, that they accept any authoritarian option. There are apparent signs of a decadent emerging civilization where citizens are concerned only with immediate gratification and compensation. Historically, the most vulnerable social classes become the scapegoats, while large corporations with their disproportionate wealth, power and influence shirk their civic responsibilities and social values. Subsequently, “nonmarket” values such as mercy, justice, caring, service, solidarity, fidelity, and respect that were once valued have eroded. However, for those living in a traditional democratic society we have a moral obligation that goes beyond empathy; we must have the courage to do something about it, we have to fight for it. Hence, tradition is not something inherited – if you want it, you must sacrifice for it”. In conclusion, we are quickly becoming a divided society, a democracy of lost traditions, forgotten values, who need to focus on moral obligations where we all need to become a “citizen amongst citizens”, if we are to survive as a nation – we just need to make the effort and keep on trying.
Kofi Annan a global agent of peace in partnership with the United Nations works to maintain traditional values to help the disadvantaged worldwide. Kofi Annan begins his speech with the story of a little girl born in Afghanistan to a poor family, a child who traditionally will struggle being denied her fundamental right to an education. A lack of education or ignorance often leads to poverty and conflict; the new world threats have resulted in a new insecurity that tests traditional values. As mentioned, every child born should have an opportunity to an education, regardless of gender, race or religious belief if we are to live peacefully worldwide. The rights of all human beings regardless of social class, gender or age are of equal importance worldwide, it is in this spirit and tradition that the United Nations continues to work “eradicating poverty, preventing conflict and promoting democracy”. Hence, the United Nations continues to work as a vital agent of peace; resolving conflict and prompting aid in the development of human rights worldwide. Therefore, in an effort to uphold democratic values we need to learn to respect diversity and be receptive to dialogue so that “individual self-expression and self-government be secured and freedom of association be upheld”. It is important that we learn other traditions and cultures; this is achievable only through mutual respect; in this manner “we gain strength by combining the foreign with the familiar”. Our own individual traditions are not necessary in conflict with others as too often we are more alike than different. However, this will never be possible “without freedom of religion, of expression, of assembly, and basic equality under the law”, which can only be accomplished in a democratic society. In closing, every child like the little girl in Afghanistan should have the opportunity to an education; providing her with the ability to overcome poverty, this can only be achieved in a traditional democratic society. It is important that national leaders across the planet recognize people’s common interests and work with the United Nations to attain some of the same objectives of hope, peace and prosperity for all.
We are a small world of approximately one hundred and ninety two United Nation member States, each with unique traditions. Some of these traditions date back thousands of years; other traditions are quickly eroding along with civic responsibility. Maxine Hong Kingston a famous author and a senior lecturer at the University of California, Berkley; writes an essay titled “No Name Woman”, where she attempts to understand her own origins and Chinese culture. Cornel West a social critic, public intellectual and professor at Princeton, wrote “The Moral Obligations of Living in a Democratic Society”, this essay explores citizens’ responsibility to preserving the tradition of civic duty and social responsibility. Lastly Kofi Annan the former seventh-general of the United Nations and recipient of the Nobel Peace Prize wrote “Nobel Lecture” and addresses the responsibilities imposed on the United Nations and world leaders to maintain democratic traditions: help eradicate poverty, prevent conflict and promote democracy.
Maxine Hong Kingston’s “No Name Woman”, focuses on deep rooted traditions. Maxine’s mother, a traditionalist, decided that Maxine is of age and swears her to secrecy when she shares the family secret with Maxine and begins by saying, “You must not tell anyone”. Secrets are common in this society and traditions are often taught through stories and passed on from one generation to another; these stories often change and are modified to serve a particular purpose. In this particular case, Maxine’s mother has made her complicit and bound her to the family secret; her intent was to teach Maxine a lesson on what happens to an adulterous. It was customary for married women to be practical they were expected to pay little to no attention to their physical presentation. As a result, Maxine’s mother was powered by necessity as she planted vegetables in place of lawns; she wore a no nonsense blunt-cut hairstyle or had it pulled back in a tight bun and as was customary she obeyed the men. In contrast, Maxine’s aunt was extraordinary and untraditional in the way she “plied her comb” and “combined individuality into her bob”, she spent hours “mirror gazing”, tending to her eyebrows and the hair on her temple and allowed herself the “extravagance of a lover”. In short, the aunt’s way-of-life was contradictory to her society which resulted in the outraged villagers teaching her a lesson by attacking her home and person. Subsequently, Maxine’s aunt is shunned - not by just the villagers but by the entire family who chose to forget her, called her “ghost” and condemned her aunt to an afterlife of begging. The consequent spite-suicide was her aunt’s last repudiation to a way-of-life a customary standard or expectant behavior which she clearly rejected. In conclusion, there is certain fatalism to this story as Maxine breaks from tradition and pays homage to her not-so-forgotten aunt and in doing so confronts her own duplicities, contradictions and learns about her own Chinese culture.
In contrast to Maxine Hong’s essay “No Name Women”, Cornel West writes about the decay of democratic tradition in America. Our society is decaying as the working class struggles with wage stagnation, political lethargy and goes unheard; where traditional groups of people are viewed as part of “an undifferentiated blob, a monolithic block”, that all share one view. For the most part, this traditional group and back bone of democracy goes unrepresented, unheard and voiceless. There is evidence that the middle class is evaporating; resulting in an economical decline and erosion of traditional values, threatening the balance of our democratic state. For instance, history too often is based on the stories of “elites, kings, queens, princes and prelates...” etc., too often forgotten are the other social classes which traditionally have played a critical and more significant role in society. In fact, rampart capitalism and greed are center to our declining democratic traditions with the middle class so “insecure that it is willing to provide some sense of normalcy and security in their lives”, that they accept any authoritarian option. There are apparent signs of a decadent emerging civilization where citizens are concerned only with immediate gratification and compensation. Historically, the most vulnerable social classes become the scapegoats, while large corporations with their disproportionate wealth, power and influence shirk their civic responsibilities and social values. Subsequently, “nonmarket” values such as mercy, justice, caring, service, solidarity, fidelity, and respect that were once valued have eroded. However, for those living in a traditional democratic society we have a moral obligation that goes beyond empathy; we must have the courage to do something about it, we have to fight for it. Hence, tradition is not something inherited – if you want it, you must sacrifice for it”. In conclusion, we are quickly becoming a divided society, a democracy of lost traditions, forgotten values, who need to focus on moral obligations where we all need to become a “citizen amongst citizens”, if we are to survive as a nation – we just need to make the effort and keep on trying.
Kofi Annan a global agent of peace in partnership with the United Nations works to maintain traditional values to help the disadvantaged worldwide. Kofi Annan begins his speech with the story of a little girl born in Afghanistan to a poor family, a child who traditionally will struggle being denied her fundamental right to an education. A lack of education or ignorance often leads to poverty and conflict; the new world threats have resulted in a new insecurity that tests traditional values. As mentioned, every child born should have an opportunity to an education, regardless of gender, race or religious belief if we are to live peacefully worldwide. The rights of all human beings regardless of social class, gender or age are of equal importance worldwide, it is in this spirit and tradition that the United Nations continues to work “eradicating poverty, preventing conflict and promoting democracy”. Hence, the United Nations continues to work as a vital agent of peace; resolving conflict and prompting aid in the development of human rights worldwide. Therefore, in an effort to uphold democratic values we need to learn to respect diversity and be receptive to dialogue so that “individual self-expression and self-government be secured and freedom of association be upheld”. It is important that we learn other traditions and cultures; this is achievable only through mutual respect; in this manner “we gain strength by combining the foreign with the familiar”. Our own individual traditions are not necessary in conflict with others as too often we are more alike than different. However, this will never be possible “without freedom of religion, of expression, of assembly, and basic equality under the law”, which can only be accomplished in a democratic society. In closing, every child like the little girl in Afghanistan should have the opportunity to an education; providing her with the ability to overcome poverty, this can only be achieved in a traditional democratic society. It is important that national leaders across the planet recognize people’s common interests and work with the United Nations to attain some of the same objectives of hope, peace and prosperity for all.
Wednesday, February 10, 2010
The Moral Obligations of Living in a Democratic Society – Cornel West
A Democracy of Lost Traditions
In contrast to Maxine Hong Kingston’s essay “No Name Women” where she speaks of strong Chinese traditional values, Cornel West writes about the decay of democratic tradition in America.
Our society is decaying as the working class struggles with wage stagnation, political lethargy and lost traditional values. The working class is viewed as part of “an undifferentiated blob, a monolithic block”; that all share one view. Consequently, this traditional democratic group of working people goes unrepresented, unheard and voiceless; the assumption is that the lives of the working class are “less complex and one-dimensional”, requiring little attention.
There is evidence that the middle class is evaporating; resulting in an economic decline and erosion of traditional values, threatening the balance of our democratic state. For instance, history too often is based on the stories of “elites, kings, queens, princes and prelates...etc.,” too often forgotten are the other social classes which traditionally have played a critical and more significant role in society. In fact, rampart capitalism and greed are center to our declining democratic traditions with the middle class so “…insecure that it is willing to accept any authoritarian option in order to provide some sense of normalcy and security in their lives”.
There are obvious signs of a decadent emerging civilization where citizens are concerned only with immediate gratification and compensation. Historically, the most vulnerable social classes become the scapegoats, while large corporations with their disproportionate wealth, power and influence evade their civic responsibilities and any social accountability. Subsequently, “nonmarket” values such as mercy, justice, caring, service, solidarity, fidelity, and respect that were once valued have eroded. However, for those living in a traditional democratic society we have a moral obligation that goes beyond empathy; we must have the courage to fight for it, hence "tradition is not something inherited – if you want it, you must sacrifice for it”.
In conclusion, we are quickly becoming a divided society a democracy of lost traditions and forgotten values that need to focus on moral obligations. We all need to become a “citizen amongst citizens”, if we are to survive as a nation must maintain hope, make an effort and keep on trying.
Monday, February 8, 2010
A Clash of Traditions – A Tale
A Clash of Traditions – A Tale
Maxine Hong Kingston’s “No Name Woman”, focuses on deep rooted traditions.
Maxine’s mother, a traditionalist, decided that Maxine is of age and swears her to secrecy when she shares the family secret with Maxine and begins by saying, “You must not tell anyone”. Secrets are common in this society and traditions are often taught through stories and passed on from one generation to another; these stories often change and are modified to serve a particular purpose. In this particular case, Maxine’s mother has made her complicit and bound her to the family secret; her intent was to teach Maxine a lesson on what happens to an adulterous.
It was customary for married women to be practical they were expected to pay little to no attention to their physical presentation. As a result, Maxine’s mother was powered by necessity as she planted vegetables in place of lawns; she wore a no nonsense blunt-cut hairstyle or had it pulled back in a tight bun and as was customary she obeyed the men. In contrast, Maxine’s aunt was extraordinary and untraditional in the way she “plied her comb” and “combined individuality into her bob”, she spent hours “mirror gazing”, tending to her eyebrows and the hair on her temple and allowed herself the “extravagance of a lover”.
In short, the aunt’s way-of-life was contradictory to her society which resulted in the outraged villagers teaching her a lesson by attacking her home and person. Subsequently, Maxine’s aunt is shunned - not by just the villagers but by the entire family who chose to forget her, called her “ghost” and condemned her aunt to an afterlife of begging. The consequent spite-suicide was her aunt’s last repudiation to a way-of-life a customary standard or expectant behavior which she clearly rejected.
In conclusion, there is certain fatalism to this story as Maxine breaks from tradition and pays homage to her not-so-forgotten aunt and in doing so confronts her own duplicities, contradictions and learns about her own Chinese culture.
Maxine Hong Kingston’s “No Name Woman”, focuses on deep rooted traditions.
Maxine’s mother, a traditionalist, decided that Maxine is of age and swears her to secrecy when she shares the family secret with Maxine and begins by saying, “You must not tell anyone”. Secrets are common in this society and traditions are often taught through stories and passed on from one generation to another; these stories often change and are modified to serve a particular purpose. In this particular case, Maxine’s mother has made her complicit and bound her to the family secret; her intent was to teach Maxine a lesson on what happens to an adulterous.
It was customary for married women to be practical they were expected to pay little to no attention to their physical presentation. As a result, Maxine’s mother was powered by necessity as she planted vegetables in place of lawns; she wore a no nonsense blunt-cut hairstyle or had it pulled back in a tight bun and as was customary she obeyed the men. In contrast, Maxine’s aunt was extraordinary and untraditional in the way she “plied her comb” and “combined individuality into her bob”, she spent hours “mirror gazing”, tending to her eyebrows and the hair on her temple and allowed herself the “extravagance of a lover”.
In short, the aunt’s way-of-life was contradictory to her society which resulted in the outraged villagers teaching her a lesson by attacking her home and person. Subsequently, Maxine’s aunt is shunned - not by just the villagers but by the entire family who chose to forget her, called her “ghost” and condemned her aunt to an afterlife of begging. The consequent spite-suicide was her aunt’s last repudiation to a way-of-life a customary standard or expectant behavior which she clearly rejected.
In conclusion, there is certain fatalism to this story as Maxine breaks from tradition and pays homage to her not-so-forgotten aunt and in doing so confronts her own duplicities, contradictions and learns about her own Chinese culture.
Monday, February 1, 2010
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