POST YOUR SCHOOLWORK. DISCUSS. LEARN SOMETHING!

What do you like to do?

Moderator: Moderators

Post Reply
Caro
Ganja God
Ganja God
Posts: 6174
Joined: Tue Jun 10, 2003 6:22 am
Location: Possibly in the bathtub... God bless wireless internet!
Contact:

Post by Caro »

Can you believe I had to write this in less than 36 hours. That was Hell. So glad to be done! :lol:

Caroline -------
History 231
Final

Please identify, describe, and give the significance of these concepts.

The New Deal was the name given to FDR’s program of legislation, which brought the Unites States economy out of the depression suffered during Hoover’s time in office. His first act of legislation was a bank holiday, and the Emergency Banking Act, which gave congress a chance to pass reformative legislation that would give stability to the nation’s banking system. The Economy Act cut back federal spending and encouraged business. The Truth in Securities Act (1933) required corporations to publish business information, and the development of the Securities and Exchange Commission, which policed the stock market, helped it to recover from the crash of 1929. Roosevelt’s initiatives ensured that the inappropriate speculation, which caused the stock market to crash, could not happen again. With the Agricultural Adjustment Act, Roosevelt gave subsidies to farmers and enacted legislation, which helped the cost of food to rise, giving stability to one of the groups hardest hit by the Depression. He helped the working class by enacting the National Industry Recovery act, and by creating the Federal Emergency Relief Administration, which distributed federal funds to regional relief agencies. He enacted further legislation that enhanced the power of labor unions, and created the works Progress Administration, which gave jobs to the unemployed while simultaneously benefiting communities. He also invented Social Security. Critics of the New Deal from the right argued that the legislation was against free enterprise; from the left, that his legislation was cosmetic and ignored deeper social problems .
Roosevelt’s administration and his New Deal are significant in the context of American History for several reasons. Herbert Hoover, president from 1928 – 1932, was unable to do much of anything to pull the nation out of depression. He was unwilling to try different types of liberal legislation, as Roosevelt was. Roosevelt was ambitious enough to try many different things in search of a solution; failure didn’t deter him. If something didn’t work, he was willing to try something else . Roosevelt will always be remembered and loved for his leadership during the economic recovery of the 1930’s.
The New Deal and Roosevelt’s popularity gave the democrats more power. In fact, modern democratic ideology can be traced back to Roosevelt. But perhaps the greatest significance of Roosevelt’s New Deal is this: he saved the American economy by working with the capitalist system, rather than adopting socialism. Roosevelt’s administration would preserve the nation’s economic identity.

Truman, a democrat, attempted to reform domestic policy in the same ways that Roosevelt did. He tried to enact liberal social welfare legislation, including bills that protected the rights of laborers and minorities. Truman believed that the federal government should impose a national standard of racial equality, one that would override the state’s attempts to maintain institutional prejudice. The Republicans, who had control of congress during Truman’s first term, made it very difficult for his legislation to become law, and rejected his request for civil rights legislation to secure the rights of minority groups. Many Southern democrats were also offended by his support of civil rights and refused to support him as the democratic candidate for the 1948 elections. Despite the fact that his request for civil rights was rejected and made him unpopular, he managed to carry most of the states to win the 1948 election. His motive for supporting civil rights seems to be purely his conviction that the Bill of Rights should supercede any racial legislation passed by individual states. The United States was also entering the Cold War, and Truman felt that legislation was needed to enforce the Constitution. The United States had a bad reputation overseas for preaching freedom but practicing oppression. Although Truman was not able to get his civil rights agenda approved by congress in the 1950’s, the Supreme Court did sanction civil rights in 1964. Therefore Truman was ahead of his time and instrumental in paving the way for the movement.

D’Souza discusses the connections between religious liberty and commerce in the chapter entitled “When Virtue Loses all her Loveliness” of his book What’s so Great About America. The United States has religious and moral diversity that other countries, especially Arabian nations, do not have. Because of this diversity, no one religious or moral perspective controls society. Today’s US population is markedly less religious than that of even 100 years ago. D’Souza argues that now freedom is the highest virtue in America. Arabs think that our freedom corrupts morality, and if we compare the two societies, we can see that this is true. But D’Souza argues, “The apparatus of modern technology makes inevitable some degree of moral change” . So it is not religious liberty but technological capitalism that is to blame for the breakdown of a once moral, once heterogeneous religious society.
D’Souza describes the relationship between technological capitalism and the breakdown of morality. He sites cars and the automobile system as the first to mark change. The expansion of the automobile industry into more consumers’ lives changed the demographics by funneling young people out of rural towns where there was the moral observance of the community, and into the cities. The invention of numerous electronic domestic products contributed to the breakdown of the family; when cooking and cleaning and caring for the family no longer took all day, women were able to leave the home. D’Souza says that the social revolution of the 60’s and 70’s created an aspiration for individual authenticity previously unknown to American society. Finally, D’Souza says that American-style capitalism produces mass affluence, and the pursuit of money takes up an enormous amount of time and energy .
D’Souza’s reflections of the nature of the relationship between America’s religious liberty and commerce serves to illustrate the differences between American society and Arab societies, which are largely governed by Muslim doctrine. It also gives insight as to why Muslims regard our freedoms as contributing to immorality. D’Souza concludes that it is not our lack of religious uniformity alone that creates an immoral society, but the embracement of freedom and technology as the most important virtues.

Please identify these quotations. Name the document and its author, summarize its content, and give its significance in American history.


This quote is taken from a 1963 televised presidential address to the nation, known as John F. Kennedy’s Civil Rights Speech. Kennedy stated the reason for his address: he had to call in the National Guard to admit two students of color to the University of Alabama amidst “threats and defiant statements”. The Governor of Alabama himself had stood in the way to block the admission of the black students, which was court-ordered to proceed. He praised the conduct of those who recognized the justice of de-segregation and appealed to Americans to check their consciences concerning the issue of denying equal opportunity to citizens based on the color of their skin. He reminded the public that the nation was founded by men of diverse background, on the principle of equality. (The authenticity of which is debatable but out of the scope of this answer). He then points out that it is unjust to expect African-Americans to fight and die for a country that did not grant them full benefits of citizenship. He acknowledged that the blacks in America did not have the same opportunities for success as whites. He said it is not a partisan or sectional issue but a moral issue. It had been 100 years since Lincoln freed the slaves, yet their descendants still were not free. He said that a great social task was at hand – blacks were being treated with inequity and without legislation to protect them, their only recourse was the streets. He informed the public of his intent to ask congress to pass desegregation laws. He stated that law alone is not enough to make men see right, and encouraged all those who had voluntarily acted to desegregate business and education in the interest of a better life for all. His speech ends with an appeal to the American people to grant equal opportunity to all children regardless of their color, to make the Constitution colorblind. His speech comes after the televised tensions between police and demonstrators in Birmingham Alabama.
When Kennedy first took office, he was sympathetic to the cause of racial injustice but not prepared to enact desegregation legislation, at the risk of angering his party. Kennedy’s speech is significant in American History because it came at a time of massive social unrest concerning civil rights. The mounting demonstrations and public protests made Kennedy realize that he would have to attend to the issue. He supported and validated the cries for equality being heard all around the nation. He was committed to passing equality legislation despite the animosity it would cause among Southern democrats. Though his proposed legislation did not address class discrimination, it was revolutionary in political principal. It was not enacted until after his assassination, by the Eisenhower administration.

This quote comes from Woodrow Wilson’s War Message to Congress, 1917. Wilson states that immediate decisions must be made concerning US entrance into WWI, and that the constitution requires him to get permission from congress before declaring war. He restates that the German imperial government intended to sink any vessel that sought to approach Great Britain or Western Europe. Wilson gravely expresses that Germany’s war against commerce is inhumane and in direct violation of civilization. Wilson then states that the previous policy of armed neutrality, of protecting merchant vessels, is not only not effective but also impractical because it invites German aggression, and with no formal declaration of war, the United States was constitutionally unable to defend itself. Therefore, due to the new German policy, Wilson asked congress to declare war. He said that the objective of the Unites States involvement in the war would be “to vindicate the principles of peace against…against a selfish and autocratic power” . He then makes a distinction between the people of Germany and the government. The goal of the war would be to liberate the peoples of Europe, including German people, from the despotic German government. He ends his request for war with the idea that fighting for what is right is more important than peace.
Wilson’s request for American involvement in WWI is incredibly significant to American history. When war broke out in 1914, Wilson issued an immediate statement of neutrality. His decision to intervene was based on German submarine warfare against any vessel, armed or no. He was a puritanical president, and didn’t believe in going to war for economic reasons. He maintained the neutrality even as the war in Europe damaged US markets. He had to wait for a human rights reason to declare war, which the Germans provided. He had to intervene to protect the economic and humanitarian interests of the United States and its allies. The United States had maintained isolationist policy concerning European conflict ever since the agreement put forth in the Monroe Doctrine.

This quote comes from the chapter entitled “Vietnam: the Impossible Victory” from Howard Zinn’s book A People’s History of the United States. According to Zinn, the war of Vietnam was a war of superior technology versus organized human will, in which superior technology failed to win. The second is that the great antiwar movement in the United States was critical to bringing and end to the war. Before World War II, all of Vietnam, Laos, and Cambodia were ruled by the French as a colony that the French called Indochina. During the war, while France was occupied by Germany, Japan controlled Indochina. In 1945, the popular Vietnamese nationalist and communist Ho Chi Mihn succeeded in a revolution against Japanese occupation. For the next eight years the Vietnamese nationalists fought against the French in a bitter war in which the US supported the French by financing 80% of their military efforts with over 2 billion dollars. By 1954, the French had lost the effort to regain control over Vietnam. An international assembly at Geneva structured a peace agreement: the French would withdraw to South Vietnam, and the Vietmihn (Ho’s supporters) would be allowed to remain in the North, with the understanding that in two years the Vietnamese people would elect a government of their choice. When Zinn says that “The United States moved quickly to prevent the unification of Vietnam”, he cannot be contested. The US did circumscribe the international intent to let the Vietnamese people choose their own government by installing Ngo Dihn Diem as head of government in South Vietnam, and encouraging him to avoid unification. He sites a 1954 internal memo that states free elections in Vietnam would result in Vietnam and the associated states of Laos and Cambodia becoming communist (472). This empirical evidence validates Zinn’s argument: the US never intended to allow the Vietnamese people freedom (to choose their own form of government), no matter what the public relations said. As early as 1958, guerilla activities abounded against Diem’s government. The Vietmihn in the North sent people south to support the guerilla movement. In 1960, the National Liberation front (NLF), supported by southern peasants, was formed. Even though the international convention at Geneva limited the presence of US military advisers in Vietnam to a mere 685, president Kennedy continued interventionist policies when elected in 1960, and in 1961, according to the Pentagon Papers, he authorized military action against the NLF. Soon Kennedy had over 16,000 troops in Vietnam, some fighting with Diem against the NLF in the South. Diem was losing badly; he had done nothing to reform the economic system and the NLF had the support of the majority of the people, whether through violent coercion or not. Increasingly aware of the shortcomings of the figurehead Diem, Kennedy authorized his assassination/murder. Three weeks later, Kennedy himself was assassinated, and succeeded by Lyndon Johnson. The incident that enabled President Johnson to wage an all-out war against communist forces in Vietnam was the Gulf of Tonkin skirmish. By 1968, there were over 500,000 American troops in Vietnam. The rest of the chapter is devoted to how the end of the war was brought about; overwhelming protest at home put pressure on the government. He uses statistics to prove his point. He gives many examples of the antiwar movement, and how it influenced the next president, Richard Nixon, to de-escalate military involvement in Vietnam. In 1973, with no victory in sight, the US tried to negotiate with the Saigon government US withdrawal and the construction of a new compromising government with both communist and noncommunist elements. In the end, the US had to leave without military or political victory, even in compromise. After the US forces departed, Vietnam was re-unified under the remaining revolutionary fighters, who overthrew the Southern Saigon government.
Zinn’s account of the Vietnam War is significant in American history because it posits that the war was unnecessary and that the Kennedy and Johnson administrations pursued interventionist policy in Vietnam for reasons other than assisting the peoples of Southeast Asia in securing freedom.

This quote is from the Marshall Plan, by George C. Marshall, 1947. Marshall opens his plan by stating that it is hard for the average American to understand the plight and governmental conflicts of long-suffering people. In the aftermath of WWII, Europe was in need of not only physical but also economic reconstruction. The physical destruction in Europe ravaged business and industry, which in turn affected agriculture. The two depend on each other for society to work. In post WWII Europe, one could not get back on its feet without the other. The governments were going bankrupt trying to re-establish a working society. Therefore, Marshall concluded, Europe needed outside financial aid. Stabilizing European currency was the goal of Marshall’s plan. Marshall emphasized that this was not a gift, that the United States would not “unilaterally draw up a program designed to place Europe on its feet economically”. The initiative, he said, was still up to the Europeans.
The Marshall plan is significant in American history because it illustrates the emergence of the US as the only superpower capable of giving aid after such a devastating war. It also demonstrates that the United States was dedicated to re-building a world capitalist economy. Poverty, such as the poverty that devastated much of Europe after WWII, invites communism. The Marshall plan was generous, but it was also in the United State’s self-interest.

Essays

Martin Luther King Jr.’s “I Have a Dream” speech is not fully illustrative of his thinking because it only attends to the Constitutional and Declaration of Independence influence on his philosophy of equality. In the speech, King demands the justice that the founding documents promise. That all men are created equal, and all citizens of America should have equal, human rights is the premise on which he demands institutional change. The historical argument is very strong, but it represents only one influence on King’s thinking.
King was also heavily influenced by a philosophy of non-violence. He took inspiration from methods of attaining peace and justice from outside American culture. Gandhi and the Hindu principle of dynamic non-violence had a profound effect on him. He likened the struggle of blacks in the United States to that of Indians under the rule of British colonial government . Non-violent resistance, he learned, was a powerful moral tool in such a struggle. King was an adamant pacifist and rejected violence on every level, even in the face of direct aggression.
King, a Baptist minister, used non-violent teachings from his own religion as well to support the battle of attaining civil rights. He preached using love as a weapon , an ideology that comes from the New Testament and Christian ministry. He told his followers that it took more strength and courage to turn the other cheek after being struck than it did to fight back. “We must have compassion and understanding for those that hate us” . King saw nonviolent resistance as the only morally sound method of achieving social change.
King was profoundly moved by the injustice against colored people during the Vietnam War. Not only colored people but also poor people seemed to be targeted by the United States government to serve and die in a greater proportion than the rest of the population. Those who could not afford college or deferment were drafted into the army. King was certain the segregation and oppression went hand in hand with poverty. Towards the end of his life, King became a critic of capitalism and moved towards socialism as a model for relieving poverty and realizing civil rights .
Another influence on King was the American author Henry David Thoreau. Thoreau’s essay “Civil Disobedience” was about non-violently disobeying unjust laws, and very much appealed to King’s ideology. Thoreau wrote his essay from a jail cell just as King did a century later . King was imprisoned for demonstrating without a permit during the 1963 tensions in Birmingham Alabama. The law was unjust in this case, he claimed, because it meant to preserve segregation and “deny citizens the First Amendment privilege of peaceful assemble and peaceful protest” .
The First amendment also attends to separation between Church and State, and that congressional legislation should not respect the establishment of any one religion . Therefore in his “I Have a Dream” speech, which was directed at congress, King limits his religious rhetoric and instead appeals to the lawmakers’ sense of justice as outlined by the fundamental documents of the United States’ legal system.

Roosevelt had to revive the economy by reorganizing the capitalist system. He aggressively passed new legislation and formed administrations to prevent the system from collapsing on itself entirely, and also to prevent a possible social revolution . The New Deal was the name given to his social welfare and economic legislation. Unlike his predecessor Herbert Hoover, Roosevelt did not have a pre-determined ideology concerning the economic system – such as that of fixed currency and the belief in the necessity of business and economy to self-regulate . He therefore was able to use the powers of legislation and federal law to combat the economic crisis. His policies were aimed at relieving and reforming the economic system to give it greater stability. There were practical lessons to be learned from the depression. Roosevelt’s legislation was interventionist and attended to the specific causes and effects of economic instability and unemployment, and was therefore pragmatic.
[img]http://a.im.craigslist.org/wb/wN/JlAJzS6s36uxWLoTVAezHhtGuWqk.jpg[/img][img]http://i5.photobucket.com/albums/y175/Denverbroncofrk/weedgurucopy.jpg[/img]
User avatar
TrIpPiN
Casual toker
Casual toker
Posts: 53
Joined: Wed Dec 10, 2003 3:22 am
Contact:

Post by TrIpPiN »

MAN what year r u in lol :lol: thats more infomation than i put into assignments, its also good to relize that your names not carolyn cause that aint right ITS CAROLINE CAROLINE yet some people prnounce my name as carolyn:( im not a china person :x
[img]http://pic6.picturetrail.com/VOL167/1964065/3795511/46708097.jpg[/img]DoNt DrInk AnD DrIVe, SmoKe WeeD aNd FlY[img]http://pic6.picturetrail.com/VOL167/1964065/3795511/46708089.jpg[/img][
Caro
Ganja God
Ganja God
Posts: 6174
Joined: Tue Jun 10, 2003 6:22 am
Location: Possibly in the bathtub... God bless wireless internet!
Contact:

Post by Caro »

its also good to relize that your names not carolyn cause that aint right ITS CAROLINE CAROLINE yet some people prnounce my name as carolyn:( im not a china person
Absolutely amazing. You've touched on an important point here. Haha! Have some seeds, Caroline. :spliff:
[img]http://a.im.craigslist.org/wb/wN/JlAJzS6s36uxWLoTVAezHhtGuWqk.jpg[/img][img]http://i5.photobucket.com/albums/y175/Denverbroncofrk/weedgurucopy.jpg[/img]
User avatar
TrIpPiN
Casual toker
Casual toker
Posts: 53
Joined: Wed Dec 10, 2003 3:22 am
Contact:

Post by TrIpPiN »

THANKS M8!
[img]http://pic6.picturetrail.com/VOL167/1964065/3795511/46708097.jpg[/img]DoNt DrInk AnD DrIVe, SmoKe WeeD aNd FlY[img]http://pic6.picturetrail.com/VOL167/1964065/3795511/46708089.jpg[/img][
Weedguru Sensei
Sir Toke-a-lot
Sir Toke-a-lot
Posts: 3440
Joined: Sun Jun 15, 2003 3:59 pm
Location: Toronto
Contact:

Post by Weedguru Sensei »

Here's some seeds Caroline V.2
[img]http://img265.imageshack.us/img265/1430/a45343a17d936183b9159c5zw2.gif[/img]
Caro
Ganja God
Ganja God
Posts: 6174
Joined: Tue Jun 10, 2003 6:22 am
Location: Possibly in the bathtub... God bless wireless internet!
Contact:

Post by Caro »

Another 15 page paper...this one is all about me, though. Haha cheers to you if you actually read it.


From Ruin to Academic and Moral Success: Narrative of the College Experience
The driving goal I have in life right now is to be admitted to the law school of my choice on the basis of my academic achievements and the score I will receive on the October 2004 LSAT. I am nearing the completion of my bachelor degree and I have maintained a very high grade point average thus far. A majority of the work is behind me. Upon graduation I must switch gears to study for a difficult, arbitrary test that is forseeably the most important of my academic career. Success will require mutability, self-motivation and confidence. With the tremendous accomplishments I have made a credit to my intellectual ability and potential, I am certain of a bright future contingent upon my willingness to work hard at a challenging level. I plan on studying for the LSAT nights and weekends after work, and I will have three and a half months to hone my reading comprehension and logic skills before the big test.
This goal is so important to me, and I feel so compelled to succeed that I know nothing short of injury or death will stop me. I must develop my life in this way because I can. Social experience has taught me that not everyone is capable of maintaining an excellent record at an academically rigorous university, nor does everyone possess the drive and intellectual ability to succeed at a test as difficult as the LSAT. It would be nothing short of shame for me to accept that this as the end of the academic road. I eat, sleep, and dream of the higher practical knowledge that graduate school offers. The social and economic advancement I seek to gain is even more ambitious in light of my starting point.
There was a time when I had no aspirations, when I completely disregarded any natural aptitude I have for learning and chose a vulgar life, or at least allowed another to lead me there. That the other was my own mother does not lesson the responsibility I carry for my decisions. By example and provision, my mother taught me how to be a junky. I dropped out of high school at age seventeen due to the crack cocaine addiction that we shared, but by age eighteen I found myself homeless and ruined by drug dependence and lack of filial care. My intellect and sensibilities were quite destroyed by the hard lifestyle I led from the age of fourteen. Only by the mercy of God and with His healing touch was I able to reverse the decision I made to disrespect as a matter of habit life and all that is good. Prompted by a devastating loss, I quit smoking crack cocaine and cigarettes on the same day, July 13 of the year 2000. My life changed that day…my whole mode of being changed that day. In the face of extreme adversity that few of my peers can understand, I made the first efforts to reclaim my person and my mind. I decided to go back to school.
The absence of a high school diploma did not deter me. I knew that I would have to start from the very bottom of the body of knowledge I sought to attain. I also knew within those first days that I could make it my destiny to go all the way, and felt very strongly that I should better myself with eight or ten years of education. Every day at school and every academic success chipped away at the enormous block of guilt and self-disgust I had for my actions in life. Today all that remains of that block is an uneasy dust that floats through my dreams, reminding me of where I would be had I stayed the course of addiction and self-destruction.
I set my heart and sights on veterinary school. I knew that previous to my demise in adolescence, I was a young lover of literature and art, but I had no idea at the time that science would be a much more difficult branch of knowledge for me to climb. I placed quite low on the entrance exams to community college in the math and science section, which was of little surprise considering my half life of inattention to my studies.
I resolved to start at the very bottom, with hopes that I might build a solid foundation of understanding and enrolled in Algebra I. In addition to math I took a linked course entitled Humanities 105, Ways of Knowing, which was tailored to students with study and math anxieties. This course, taught by an academic counselor named Annie Galarosa, prepared me for every class I have taken since. I learned how to take notes, how to organize my studies within the rest of my life, what my learning style was, how to prepare for tests, and how to learn from my academic mistakes and grow as a student. In the class I also made my first friends, which was valuable to me on both a personal and academic level. I found that my enthusiasm for learning gave me an advantage, and I was able to explain mathematical concepts to other students, which helped to solidify my own understanding. My instructor, Susan Chin, was the best that a timid math student could hope for: she was concise, patient, and passionate about her subject in a way that I had never before seen. Her enthusiasm and what she brought to the table sparked my enthusiasm, and I found myself excelling at a subject in which I had no previous confidence of my ability. I stayed with that instructor as I took the fifteen credits necessary to raise my math skills to college level, and found in my success a deep, deep satisfaction previously unknown to me. What had I to be proud of before?
So passed my first three quarters at Seattle Central Community College. I needed to finish all the prerequisite math before I could begin the chemistry and biology sequence. My success at math gave me high hopes for success at chemistry, a subject I had no experience with. At this time I also took my first English class, and I must devote space to that experience because without it, my personal and academic life would be vastly different.
My instructor was a cheery, quirky older gentleman named Carl Waluconis. English 102 develops the students’ research skills, and the major assignment for the course was a fifteen-page research paper. Waluconis taught me an invaluable skill that quarter: the art of taking efficient research notes using index cards. By putting the subject of the note as well as the author and the page number of the source at the top of the card, and separating the factual information from my own thoughts and analysis using quotations and brackets, I found that 30 or 40 note cards at the end of my research could be organized into a paper quite coherently and with little pain. This whole process of research delighted and fascinated me so that I felt regret about not continuing my studies in English.
Perhaps even more important that my interest in research was the effect that actually writing the paper had on me. I had been clean off hard drugs for six months at the time, and even without philosophical instruction, I craved answers to the deeper questions about human existence. I knew what lay down the road of pleasures of the flesh and I knew that following such a wide, easy road led to vices of the meanest sort. I thought about myself as a child, the compassionate girl who loved animals and cared for others, and grimaced inwardly at my own rejection of those values. I decided to write my research paper on food animal production, knowing that I would uncover truths which would lead me to sacrifice a pleasure (eating meat) for the good of the creatures whose intensive production I did not ethically agree with. This marked a huge, huge change in my life and my thinking, which has continued to profoundly affect my private and academic life.
Then came the circumstances that forced me to seriously evaluate the wisdom of pursuing chemistry as an academic goal. Even before my debilitating injury, as early as the first class, my heart sank as I struggled to comprehend the unintelligible mess of numbers, chemicals and equations. That my professor was obviously unchallenged by his job and didn’t seem to care whether he was understood or not didn’t help. In fact, I would go so far as to say the man had special pleasure in confusing us, for what else could explain his uncompassionate teaching style? He would lecture and fill the entire blackboard with equations, but questions were not tolerated with kindness or patience. The first test I took, which I poured my heart and soul into studying for, came back to me with a fairly ugly mark: 75%. Besides the fact that chemistry, like math, is learned by building a strong foundation, and I felt that my comprehension on the basic principles was anything but strong, I knew that I had to achieve academic excellence in the subject to gain acceptance into vet school. 75% was well below the range I needed to score in. I felt panic and a loss of control, but I was determined to give it my best and hope for the best.
I often wonder if my injury, as painful as it was, wasn’t a blessing in disguise. My shattered collarbone left me wanting to rest for several weeks, but given that I had already received monies for the purpose of education, I couldn’t stop attending classes. I shed many tears those first few days, not only at the pain of dressing and moving and carrying books to school, but at knowing that my dream was slipping through my fingers and I couldn’t stop it.
I went to my chemistry instructor and informed him that I was already having trouble with the class, and that my injury was going to make it that much more difficult for me to progress. He told me that I was one of the better students and that I would do fine. I repressed the urge to tell him that there was something seriously wrong with his teaching style if I was one of the better students. The pills I took to numb the tremendous pain I caused myself in the action of getting to and from school fogged my mind, and I realized fairly quickly that 75% was the high end of marks I would receive in chemistry that quarter. I went from a deficient comprehension to no comprehension at all, and as the class progressed I fell further and further behind. I finished that quarter with satisfactory marks in my other classes, but I very nearly failed chemistry. I earned a D-.
Not since my high school daze had I performed so poorly. Here was something I actually tried to do with sober intent and I failed miserably. I didn’t know what to do. I couldn’t take the next course in the chemistry sequence without retaking the one I had failed, and I couldn’t quite bring myself to commit more time to something I was obviously no good at. I spent the summer working and procrastinating. I didn’t register for school, and I began to entertain the idea of not going back. I felt that I wasn’t good enough to get where I wanted to be, and if I couldn’t go there I didn’t want to go at all.
The first day of school arrived, and I went to see if I could get into any classes. The chemistry and math classes were full. Sitting there in the hallway, very near tears, I wondered if it was all over for me. I noticed a sign advertising a very interesting course. It was a combination of four classes, worth 18 credits. The classes were English, anthropology and multiculturalism. I sighed and wished that I could study those topics, because I knew I’d have a lot more fun and perform well. Then and there I made the decision to stop forcing myself into a subject that I didn’t enjoy or have a natural aptitude for, and to study the liberal arts instead.
With extreme pleasure I fell into my second year of study. Rather than feel remorse for a dream deferred, I felt liberated. The interdisciplinary course I was enrolled in gave me my first taste of knowledge for the sake of knowledge, and offered flexibility enough for me to pursue my own interests within the coursework. I worked very hard and learned a great deal about the human condition that quarter. One of the instructors was Muhammad Al-Madani, a Saudi born PhD who had the most liberal, radical philosophy I had ever encountered. His lectures expanded my horizons considerably; I knew almost nothing about world affairs or politics before studying with him. His influence planted in me an awareness of my position of privilege in the world, and renewed my desire to achieve success.
I took several courses in English, anthropology and psychology, as these were the subjects most interesting to me. I will conclude the summary of my community college experience with a brief look at two courses that I feel prepared me for upper level learning.
Upon crawling out of homelessness and drug addiction into the world of tests, papers, and oral reports, I discovered that I had severe anxiety whenever public speaking was required of me. I wrote a 20 page intellectual paper about language acquisition in children for a psychology class, and tried to give a ten-minute extemporaneous speech about it. I literally choked, almost to the point of losing consciousness, and had to leave the room very embarrassed. I couldn’t explain why standing in front of a group had this effect on me, and I hated myself for not being able to communicate. Rather than allow this phobia to cripple me and prevent me from communicating, I decided to take a class on public speaking. The class wasn’t required and certainly wasn’t my favorite subject (in fact it shared the same appeal as chemistry) but I took it in order that I might develop in the ability to express myself. What good was having a mind full of ideas if I couldn’t articulate? I’ll not say that the class completely cured me of my problem, but it did set me up with skills necessary to get the job done. I learned that my anxiety was common, and that preparation and practice make a huge difference in the success of a speech.
The last class I took at Seattle Central was my first real literature course. It was entitled “Reading and Writing the Autobiography” and I took it in expectation of being an English major at Seattle University. There we read Maya Angelou’s I Know Why the Caged Bird Sings and Isabelle Allende’s Paula. Reading both authors with such skill at creating a narrative that was also autobiographical helped me to improve on my own writing, and one of the major reasons I took the course was to develop the ability to write about my own experiences. I learned about the importance of honesty, the ethical problem of publishing material about other people, and techniques of organization that make the memoir particularly compelling. It was a small class and we sat in a circle discussing the literary conventions specific to the genre. It was my first taste of close reading and literary criticism and I loved it. My enjoyment, ease of performance and success in the course sanctioned my decision to be an English major.

There is in this story a marked contrast between the first two years of my college education and the last two. Changing my studies from science to liberal arts allowed for me to take a wide range of elective courses, from biology and botany to cultural anthropology. My transcript reflects chaos, and I don’t think the only reason was my changing majors. There was no core of knowledge, no unifying classes designated for all students to take, and no enforced guidance or advising during registration times. At the time, I perceived this as advantageous, but upon reflection I wish that my academic experience at community college had been more structured. This sentiment arises out of the benefit I feel that I have gained by completing the Core requirements (for transfer students) at Seattle University, and the challenges I have faced in not having the strong base of factual knowledge in subjects such as history, literature and philosophy that my peers have. I recognized fairly quickly that I would have to work harder to maintain my academic status here.
The first class I took towards my major was Survey of American Literature. I’ll never forget my first day of class - I was so excited to be there and so prepared to learn. I met my teacher, Dr. Cumberland, and was immediately aware of a difference in the quality of lecture and expectation. That was when I first became aware that I had not been fully educated at community college: although English 101 from a community college satisfies Seattle University’s requirement, it did not satisfy the gaping hole in my brain that should have been filled with some type of knowledge about classic literature. Another problem I had was that I had almost no knowledge of American history, which did not help in evaluating literature. Despite the challenges I faced, I very much enjoyed reading early American narratives and doing the correlated creative writing exercises.
One of the goals that Seattle University has for English Majors is to be able to formally analyze a text, and I was first introduced to close-reading by Dr. Cumberland in that class. She used the French term “Explication de Text” and gave us a sheet of 13 or so questions which we were supposed to apply to a poem of our choice and generate approximately ten pages of analysis for a paper. I chose “To a Waterfowl” by William Bryant for its nature theme, beauty, and elevated language, but when I tried to do the assignment, I had serious difficulty. I did not know the meaning of so many words like tone, diction, rhetoric, cadence, etc. From the beginning I had to do research just to know what was being asked. I understood that I needed to make an argument supported by the text, but I didn’t quite understand how to go about doing so, or how to write a ten page paper about an eight stanza poem. After several days of frustration I decided that the poem must be an allegory for the author’s life and decided to argue in support of that theory. Already I was stepping outside of the text into the sphere of biographical/contextual analysis, but I didn’t know that. I did know that my theory was rather weak and that I was doing something wrong, but without any literary tools I didn’t know how to best proceed. I received a rather poor grade as expected, but I learned more from that paper than almost any paper I have received a good grade on. I learned that the exercise was intended to develop my skill at formal analysis, and once I understood my mistakes, I was inclined to not repeat them. I’ve had many opportunities to do formal analysis since then, and I have concluded that elementary literary skills (such as understanding terms for analyzing text) are essential to a successful explication. These skills I have picked up along the way, throughout various English courses I have taken, but I do feel that having them prior to beginning upper level studies in literature would have been very helpful.
All of the classes I have taken here at Seattle University have affected me profoundly; it’s hard to know what to include and what to leave out. My first philosophy course, taken the same quarter, made me so much more a stronger and better person that I have become a staunch defender of the Core. Two and a half years after I crawled from the crack pipe to the classroom, I had on my own tackled questions of life and ethics. I believed that it was wrong to cause pain to others, be they human or animal, and developed habits based on that maxim. To have my own conclusions validated and expanded on by logic was sweet music to my heart and mind, a sweet music that I hungered to listen to. I read the arguments of Plato, Descartes, and Sartre, and each of these made a lasting impression on me. From Plato I took and believed in the theory of true forms and ultimate good or ultimate love or ultimate truth, and from Descartes I took the confirmation of self and God existence through rationality. From Sartre I dearly took the notion of authenticity and free will, for nothing has so deeply confirmed my own outlook on life as that logic.
One of the required classes within my major that changed my relationship with literature was Texts in Context with Father Cobb. The reason this class caused me to think differently about literature was that it gave me tools to analyze text that I did not previously have. Like close-reading, these skills help me to fully interpret what I read from an analytical standpoint. I learned how to create a character map for complex narratives, a convention that had helped me to get through not only the texts in that class but in other classes as well. I found character mapping to be very useful for Beowulf, which I was concurrently reading for my British Literature class. With a visual hardcopy of the characters and plot in front of me, which grew as I read, I found that I was able to get a lot more out of difficult texts, and retain a lot more. We studied the context surrounding several works and authors, and I discovered that contextual and historical analysis is my favorite kind of analysis. In fact, I enjoy it. Whereas much of what is required here seems like work, sometimes arbitrary and boring, I have encountered in myself a hunger for contextual information when reading anything, which was not there before I took the class.
Part of Seattle University’s goal for educating the whole person is to encourage students to think about spirituality and God by requiring theology courses to be taken. I have taken two courses pertaining to theology. One helped me in my spiritual growth, a course entitled Theology Bridge: Peace and War in an Age of Globalization, with Dr. Karen Barta. I am very thankful for the education I received in this class, as it broadened my understanding of man’s addiction to violence, the role of religion in warfare, and the role of religion in promoting peace. I learned about the interrelation of Judaism, Islam and Christianity, and how religion has been used as a tool for the justification of violence between these parties.
More importantly, in my own spiritual development the class was inspired by the revelation that faith is a different thing from religion. In my formative years, I had been rather emotionally abused by the fanatical, fundamentalist doctrine of my unstable father. I learned that fundamentalism is the strictly literal interpretation of religious scriptures, and that it gives rise to actions that don’t make moral sense. Previous to this class, I believed Christianity to not be my cup of tea due to the strict and nonsensical, non-practical interpretation that had been taught to me. But as we began to read the bible in interpretive ways, study Christ’s message of peace and non-violence, and especially as we read Catholic literature concerning various aspects of Christianity, war and peace, I became unburdened from years of misinformation, hypocrisy, non-practicality and association of Christianity with unpleasantness and punishment. One conversation that I had with Dr. Barta after class stood out in my mind…I was sharing with her the connection I felt with a Catholic author who wrote of Jesus’ commandments in such a way as to invite the reader to participate in God’s grace. I told her how different and refreshing this was compared to the religious instruction of my childhood, which was marked by fear and self-hatred. She gave me words then that changed me, because they allowed me to envision a future relationship with God and Christ that was practical. She told me that Catholicism is not a fundamentally biblical religion, but rather an intellectual religion. That Catholicism was not evil, that Catholics were also Christians, and that one could be a Christian without subscribing to my father’s form of Christianity were all revelations to me. Since then, I have studied Catholicism more in my other classes, and have been asking myself questions about it that are relevant to my own spiritual development. I like the honor given to Mary precisely because it incorporates woman-being into the faith, though I was taught my whole life that Catholics are idol-worshipping sinners because of it. While I haven’t converted or started saying ritualized prayer or gone to a confession, my own heart has been opened back up to Jesus, and that is more important to me than anything. For many years I was lost, because I associated the divine with corruption. Catholicism speaks to me in a way that other organized religion does not…perhaps I will have a conversion in my thirties, just like Dorothy Day.
So began my final year of education here at Seattle University. With my survey of American and British Literature courses behinds me, as well as a course on the Bible as Literature, as well as all of the courses I have described here, I took my first 400 level (480) English course. It was entitled Homer to Hypertext: the History of the Narrative. In this challenging course I found the need to synthesize all the knowledge I had gleaned not only from my literature courses but my previous studies in anthropology. This course did more for my understanding of literature than almost any other, for I was able to study the development of the narrative in the context of human history. As I’ve said before, this type of learning is the most enjoyable to my senses. Now I have tools that are particularly useful when examining classic texts, in the light of the paradigm shift between orality and literacy. This part of the course allowed me to make a preliminary study of linguistics, a subject that fascinates me. The marriage between anthropology and literature is a subject I should like to explore in graduate school if for some reason I can’t or don’t make it to law school. Equally interesting and perhaps more practical was the insight gained into the future of the narrative, the form of hypertext. For example, this narrative about my educational experience is structured in a linear format, but life does not happen linearly. It can go forward and backward, but it cannot break with two-dimensionality; it cannot fully express the multidimensional choices, actions and outcomes that have brought me to this point. If I had the time and the resources I should have liked to make this a hypertext narrative, whereby I could link words, phrases or ideas to asides and other documents, such as the texts I have written in response to the demands of my education.
Briefly, I’d like to comment on the role of hypertext in my future….though I am not a creative writing major, I do love to write and I plan to continue reading and writing for pleasure after I have graduated. I have an idea, a story in my head that is more compelling because it is true, that of my difficult childhood with my unstable father, the intermediate years I lived on a farm where I was a witness and participant in regular animal abuse, the fall and demise into drug addiction and near death, and my subsequent rise to educational and moral success. It is a narrative already begun, and I plan to write it in such a way as to create a character of myself, a character that the audience will care for when there was no one to care for me. It will be an online text, characterized by non-linearity, and gathering of the story from many separate links…and to find out what happens to the girl, the reader will make a small donation to an account created for this purpose.
The choice of education is a liberating one, and I am so satisfied with my growth as a human during these last four years that I will regret the termination of undergraduate study. As a child I loved to read books with the escapism and total immersion that I would later devote to dangerous, person-altering drugs. My education as a student of literature has re-opened a safe and pleasurable habit, one that enhances my intellect rather than destroys it. As an authentic adult, I now have the tools to read a book seven times, and get new interpretations and insights from every read. I know what I like, and where my passions lie. I know what interests me - the study of humanity, which literature captures in a million still moments, to be read and re-read, with the purpose of attaining something good and wholesome.
[img]http://a.im.craigslist.org/wb/wN/JlAJzS6s36uxWLoTVAezHhtGuWqk.jpg[/img][img]http://i5.photobucket.com/albums/y175/Denverbroncofrk/weedgurucopy.jpg[/img]
Weed-iculous
Herbal Assassin
Herbal Assassin
Posts: 820
Joined: Sun Jan 18, 2004 12:28 am
Location: New jersey

Post by Weed-iculous »

k this isnt realy school work but a song i wrote while thinkin bout weed and drugs in math class here it goes its called "Weed" and its still in the workin so be patient its for my band MOUSE EAT WHALE

Last saturday I went to a party.
It was pretty cool untill they pulled out thew drugs those freakin stupid thugs
I said i dont do speed, if anything im smokin weed.
Weed dont do ya harm, but heroin will kill ya arm. If u do that crystal meth the cops will do more than test ur breath. They'll put u in jail, and some big burly black dude will poke u with his tail.- in ur ass and that wouldn't happen if u smoked grass
o ya dont do crack, That shizit is totally wack

You'll fail out of school, And ull start to drool. U'll look like a disgrace with that stuff drippin down yo face

So u can do weed and not get sprayed with demon seed. That may not hurt u but it is a hell of a lot worse than poo

Weed weed weed weed weeeeeeeeeed ya

tell me watcha think i also made a saddam song, lady of the night, that damn mexican stole my my bike, fuckshitbitchho, and hotty wit a botty.
The Poster formerly knowns as Rockin-da-grange
[img]http://img78.photobucket.com/albums/v252/elpedro/cha.jpg[/img]
weedguru tom
← i ♥ weed →
←  i ♥ weed  →
Posts: 7448
Joined: Wed Apr 02, 2003 5:11 pm
Contact:

Post by weedguru tom »

id start again .
Caro
Ganja God
Ganja God
Posts: 6174
Joined: Tue Jun 10, 2003 6:22 am
Location: Possibly in the bathtub... God bless wireless internet!
Contact:

Post by Caro »

Caroline -------
Communication Ethics
Dr. Andrews
2-19-04

Manufactured Ideologies: the Emergence of Values According to Nietzsche

According to Nietzsche in his preface and first essay of On the Genealogy of Morals, the origin of values and morality is constituted according to culture. That is to say, the concept of what is good and what is bad is an ideology, not an intrinsic human characteristic. He defines two dominant strands of moral theory, which I would characterize as the ideologies of the noble oppressors and the oppressed. The societies which exemplified his historical understanding of how we (Western philosophers) came by our values are the ancient Greek and Romans, who first defined philosophical values, and the Jews, who inverted the paradigm.
According to Nietzsche, we misunderstand ourselves and what we find in our existence, because we’ve never sought ourselves. We operate on our understanding of values as if they were a mathematical theorem, without ever questioning how those values came into existence. His essay is a critique on the very value of values. Is our understanding of morality a misunderstanding? A consequence? A restraint? Is our understanding of morality dangerous to human potential?
Concerning the history of thought on morality, the concept of “good” was one of the first that had to be considered. In probable reference to those Greek pioneers of philosophical thought, Nietzsche says “Originally, one approved unegoistic actions and called them good… from the point of view of those to whom they were useful; later one forgot how this approval originated and, simply because unegoistic actions were always habitually praised as being good, one also felt them to be good – as if they were something good in themselves” (25). So the idea of good did not originate with the recipients of good, but rather it was defined by the “noble, powerful, high-stationed and high-minded” - those doing charity and thinking about it. Therefore the concept of good was not actually born of unegoist actions, but arose in the interest of advancing the philosophy of a noble society.
This utility, the usefulness of unegoistic action, is supposed to be the source of approval accorded to it. (27). Nietzsche seems to be saying that a mistake was made when the idea of good was abstracted from unegoistic action without reference to utility. Experience is what determines utility. Human experience determines what is good, practical, and beneficial versus what is bad, impractical and harmful. The Greek notion of unegoistic action as a manifestation of good is an aristocratic mode of valuation. It is concerned primarily with the action of the noble man and not with the entire human experience.
Nietzsche uses the science of linguistics to back up his assertion that two different types of ideologies arise from social conditions that separate men into haves and have-nots. In every language used in philosophy, the word and concept of “good” runs parallel to the noble and the privileged, while the words and concepts for “bad” run parallel to the commoners, the plebeian, the plain, and the low (28). This is a fundamental insight! The origin of our concepts of the basest values – good and bad – have been overlooked.
Our first understandings of values were those of the ancient noble cultures. That wisdom said that the good was the noble, the educated, the happy, and the beloved of God. The priestly race, as Nietzsche calls them (Jews) challenged that conception, in fact inverted it with their own value system. According to their experience, the wretched, the poor, the suffering were good, and beloved of God. This inversion occurred in response to the values of their enemies, their oppressors. Nietzsche calls this a kind of “spiritual revenge”, and the transformation a victory over all other ideals – even nobler ideals (35).
This “slave revolt in morality” allows for the oppressed mob to define values. Nietzsche calls them men of resentment, those who need a hostile world to reject. Their resentment became creative and thus, the emergence of a code of values contrary to what a noble man might consider good. To the oppressed, the noble man himself is evil. These people aspire to be unlike their oppressors, and call that good, but they deceive themselves in the thought that subordination is freedom (46).
Nietzsche is offering that the origin of value systems, of ethics, comes from ancient noble culture, and that those particular values have been challenged by a more recent, oppressed culture. He does not approbate either, but is rather critical of both. According to Nietzsche, culture tames man, turns him from an uncaged beast of prey to a domestic animal (42). The actual value systems themselves can be dismantled…what’s important to philosophy is that we understand that values are instruments of culture.
[img]http://a.im.craigslist.org/wb/wN/JlAJzS6s36uxWLoTVAezHhtGuWqk.jpg[/img][img]http://i5.photobucket.com/albums/y175/Denverbroncofrk/weedgurucopy.jpg[/img]
gates
Bonghead
Bonghead
Posts: 126
Joined: Sat Mar 15, 2003 7:20 pm
Location: wisconsin
Contact:

Post by gates »

holy (censored for the lil children) that was really really really long but i read it

so let me get some of this straight you didnt have a high school diploma and had to start all over again from high school and took 15 credits in math, and have intentions of working at a veterinary school then you got hurt and took pills to numb the pain causing you to get hazy, then when you had to give a speech you choked, almost to the point of losing concionuse?(how many ppl was it infront of and why did you make it a 20 min long speech?)you didnt believe the bible but then when you read it in class you got different itterpitaoins of it? and now your in your 4th year at the college?

So who was this too? and what does this mean didn’t ?

sounds like a lot of work jsut for a college diploma, dont you go into really big debt? wow i think im thinking a lil too much into it lol
Caro
Ganja God
Ganja God
Posts: 6174
Joined: Tue Jun 10, 2003 6:22 am
Location: Possibly in the bathtub... God bless wireless internet!
Contact:

Post by Caro »

hello 8)

I'm surprised someone read it! Especially with all the $38G&0 distractions. To answer some of your questions, I wrote this as a reflection on my college experience because I'm taking a class that required me to do so.

Yes it is a lot of work and yes I am in debt, though not too bad. My school costs $20,000 / year and I only owe about $13,000.

cheers
[img]http://a.im.craigslist.org/wb/wN/JlAJzS6s36uxWLoTVAezHhtGuWqk.jpg[/img][img]http://i5.photobucket.com/albums/y175/Denverbroncofrk/weedgurucopy.jpg[/img]
Caro
Ganja God
Ganja God
Posts: 6174
Joined: Tue Jun 10, 2003 6:22 am
Location: Possibly in the bathtub... God bless wireless internet!
Contact:

Post by Caro »

Caroline -------

The Tragedy of Law in Slave-holding America

Law is established by authority, and there is no escaping law without also escaping the society that sanctions it. The administration and procedure of law should be in conformity with justice, fairness, and equity. There was a time in this country when narrow ideology produced legislation that violated human rights on a grand scale. This paper will posit that the legislation of pre Civil War America and the ideology that produced it was selective, hypocritical, and above all, unjust.
Harriet Jacobs’ autobiography, Incidents in the Life of a Slave Girl, is a repository for the immoral mess of society and law in the Southern United States before the closing of the Civil War brought about legislation that attended to the well being of the entire population, not just white people.
Sometimes the dominant ideology was explicitly announced in statutes, but more often it was understood implicitly by authorities and courts. Colored people were not citizens, and the law treated them as if they were property or stock animals. This is recorded several times in Jacobs’s narrative. “The customary advertisement was posted up, proclaiming that there would be a ‘public sale of negroes, horses, &c.” (Jacobs, 13). Denying basic humanity to colored people was fundamental, for all of the precepts that kept them in bondage would rely on this notion that they were not really people, but non rational beings intended for hard labor and service. Philosophy, religion and “science” validated the ideology and the law that allowed for human beings to be sold on auction blocks like cattle.
Since the law prevented colored people from living human lives, the only way for them to legally claim their freedom and humanity was by manumission, the voluntary emancipation of property by the owner. Manumission was discouraged by authority, because if many blacks had liberty in the South, the potential for mass resistance was recognized. Certainly there were cases of benevolent masters who did give their slaves freedom, but the laws which kept black people enslaved were more powerful than a master’s wish to unleash his property. Even written contracts didn’t guarantee a slave’s freedom, because they could be easily superceded by another white person claiming ownership. “My grandmother’s mistress had always promised that, at her death, she should be free; and it was said that in her will she had made good the promise”. When the estate was settled, the faithful old servant was sold anyway (Jacobs, 13). One law, the Fugitive Slave law, provided for colored persons living in the northern states to be shipped back into slavery. The law was formed with the intent of returning escaped property to owners, but it allowed for the color of a person’s skin to be of more importance in determining their right to be free than the fact that they were human. Legally free colored people were often sent into bondage under the provisions of this law.
It was against the law for blacks to be educated. This law at once protected the ideology and conflicted with it. If they weren’t human, if they were so inferior to whites in their reasoning and intellectual capabilities, why would there be a need for a law to stop them from reading and writing? “He begged me to teach him [to read]… I asked him if he didn’t know it was contrary to the law; and that slaves were whipped and imprisoned for teaching each other to read” (Jacobs, 81). No equity can be found in such a law. It suggests that the lawmakers knew that blacks reading and writing would challenge the belief that they were intellectually inferior, that these uniquely human tools had the potential to create social and political change. The law was intended to keep these people oppressed, not to uphold justice and moral rightness.
These are just a few of the precepts that are exemplified in Jacobs’s narrative. Miscegenation laws were enforced against white women who had bi-racial babies (Berry, 29), but no law protected black women from rape. In fact, the law stated that when it came to freedom, children would follow the condition of the mother, which protected white rapists and allowed for men to sell their own children. No laws protected their bodies. It was convenient for them to be human enough to be restricted from reading and writing, but not human enough to be murder victims.
The courts require evidence from previous cases to reach a conclusion, and cases in which slaves died at the hands of their masters could legally pardon the murder, as in the case of the State vs. John Mann of 1829. Owners had the right to make slaves conform to unpaid service with brutal means. Torture and murder could occur, without the society or law even demanding a trial, as Jacobs describes concerning the fate of a runaway. “After receiving hundreds of lashes, [the owner] decided to have him placed between the screws of the cotton gin [for two weeks]” (Jacobs, 54). This poor creature died within the first night, but his body was not removed for four days, he was not buried, and his murderer was not put on trial. That is the ultimate precept of injustice: that enforcement of legal slavery should be carried out by any means possible.


Berry, Mary Francis. The Pig Farmer’s Daughter and Other Tales of American Justice
Jacobs, Harriet. Incidents in the Life of a Slave Girl
[img]http://a.im.craigslist.org/wb/wN/JlAJzS6s36uxWLoTVAezHhtGuWqk.jpg[/img][img]http://i5.photobucket.com/albums/y175/Denverbroncofrk/weedgurucopy.jpg[/img]
Caro
Ganja God
Ganja God
Posts: 6174
Joined: Tue Jun 10, 2003 6:22 am
Location: Possibly in the bathtub... God bless wireless internet!
Contact:

Post by Caro »

Caroline -------
Women in Law and Literature
Final

Charlotte Temple

Susanna Rowson’s Charlotte Temple serves as a social commentary on the state of white womanhood in late 18th century England and America. It functions as a narrative, but like all other narratives of the time, it was didactic – intended to be morally instructive. By reading Charlotte’s story, we are offered a window into the author and her society’s view on the proper role of woman. The text raises many problems concerning social justice and women, but it functions within the dominant paradigm.
Charlotte Temple’s demise is a product of and therefore articulates social ills that kept women from progression. Unfortunately, Rowson admonished and worked within the ideology of “True Woman hood” – a cultural construct that prescribed a narrow role for women universally. In her novel, Rowson posited that women should not only subscribe to the system of gender differentiated injustice, but that they should work within it if they desired to be virtuous and live as women should, as understood and sanctioned by all of society at that time.
This ideology of “True Womanhood” is a historical legacy that defined the way women have lived in Anglo society for hundreds of years. The values that women aspired to in attempt to fulfill their potential as women were piety, purity, submissiveness and domesticity. Rowson affirmed this moral order in her story, by creating a character who suffered tragically as a result of diverging from this path of behavior.
The female characters in Rowson’s novel exemplify the ideology. Charlotte’s mother, for example, is fair, delicate, unconcerned with her own self or external pleasures, and extremely mindful of filial duty. The characteristics of virtue, purity, submission of the will to the husband, empathy and motherly love are all emphasized in her character. “No doubt…she is a pattern of excellence for all her sex to follow” (chapter 4).
The author herself edifies the reader and encourages her to maintain the existing conditions of “True Womanhood” in her behavior. She clearly illustrates, though Charlotte, what happens to young women who stray from purity and submissiveness – they are cast from worthwhile society. Rather than put the blame on the society that ostracized her, Rowson put the blame squarely on the girl who didn’t uphold the conventions of “True Womanhood”. To Rowson and the society of which Charlotte was a product, nothing was so important to a young woman as her purity – her virginity. The over-arching instruction that the novel imparts is this: young women, to be a woman, to have any worth at all, you must maintain your chastity. “Once a woman has forgot the respect due to herself, by yielding to the solicitations of illicit love, she loses all her consequence” (chapter 21).
Charlotte Temple attends to the status of women as legal dependants and helpless victims, but it does not offer a solution or even suggest a change in the paradigm. By working within the ideology of “True Womanhood”, Rowson perpetuates rather than challenges the inferior social status of women.

Incidents

Harriet Jacobs’ Incidents in the Life of a Slave Girl is revealing of a particular historical moment. Her personal memoir articulates the problem of social justice as manifested through the institution of slavery. The law is a reflection of culture, and pre civil war law allowed for the violation of human rights on a grand scale. The law did not reflect a concern for the well being of the entire population of that time. Jacobs’ memoir captures the injustice of slave holding culture.
The memoir does more than relate facts about what it was like to live as a slave – it too is didactic. It was published in 1861, three years before the start of the war that would abolish slavery. The audience would have been profoundly affected by Jacobs’ narrative, as her very writing challenged the perception of black inferiority. In writing her story, she was creating a literature that had the potential to change opinion. If the opinions of white culture could be changed, then the law too could be changed. Incidents proposes, by articulation of realities that the reader my not have been aware of, the solution to the injustice presented by slavery.
Jacobs challenged the precepts that kept black people from legal protection and social/political progression. She defied the notion that blacks were intellectually inferior in her very writing. She shared what it was like to be a piece of property, in a way that would make her white readers see the inhumanity and injustice of it, and be moved to empathy. “The slave mother sits on her cold cabin floor, watching the children who may all be torn away from her the next morning” (Jacobs, 18). By writing about the reality of mothers having their children taken from them, she also articulates the injustice of slaveholding society and law having no respect for black families. It was against the law for blacks to be educated. ? “He begged me to teach him [to read]… I asked him if he didn’t know it was contrary to the law; and that slaves were whipped and imprisoned for teaching each other to read” (Jacobs, 81). The uniquely human faculty of reading and writing had the potential to create social and political change. The law was intended to keep these people oppressed, not to uphold justice. Finally, Jacobs challenged the dominant expression of religion which sanctioned salve holding, by contrasting slave holding Christianity with the true Christianity of her grandmother. If only the society allowed, piety and purity were values that she would have upheld. “But for him [her master] I might have been a virtuous, free and happy wife” (Jacobs 65).
Incidents in the Life of a Slave Girl was an explicitly reformist text – its lessons were in contradiction to the cultural norm. It proposed the problem of injustice, and offered an implicit solution – the abolition of the institution which violated human rights.

Beloved

Toni Morrison’s Beloved is perhaps the best example from these texts of the way in which literature functions as a bridge of understanding between experiences. It is revelatory of Civil War era culture, but because it is a work of fiction, the conventions used to tell the story make it much more powerful than a chronological relation of facts.
That the story of Sethe and her murdered child is based on a true story makes the plot all the more haunting and poignant. Beloved raises the question of moral rightness versus legal rightness. The story of Margaret Garner, the woman who really did murder her child to spare the anguish of slavery was used by both sides of the slavery debate. On one hand, her action could be seen as a justification of slavery – only an animalistic creature could conceive of such action, and therefore slavery’s premise of black inferiority was justified. On the other, slavery itself is critiqued as an immoral practice that was so reprehensible, it drove a human mother to infanticide.
Beloved is about motherhood, and therefore about women. As Sethe and the other female characters in the book experience life, the reader is aware of timeless and uniquely female issues that Morrison presents. The issue of dividing labor and nurture (work and motherhood) is as relevant today as it was 150 years ago.
The historical context for Beloved makes it a difficult story to be passed on. By articulating the gross injustice of slavery in a literary way, for example leaving the reader to fill in the detail of horrific crimes against human rights, it re-creates with all of the human passion and emotion the fundamental wrongness of slaveholding. We can’t have social justice without empathy. Only good literature, and not facts or recorded law, can impart the emotion necessary to understanding in a fully human way.

Midwives

Midwives does indeed offer a powerful example about the way our culture views childbirth, natural medicine and morality. The latter of these issues is especially significant, because the book illustrates how society and law have a difficult time dealing with complex moral issues that have no black and white definability.
This narrative has moral conflict at the heart of the plot. It reflects us back to ourselves because it asks us to question our own beliefs. Is it wrong to deliver babies at home in spite of modern medicine? Can it possibly be morally correct to allow two humans to die? Or is it ok to sacrifice one life if it saves another? If it is ok, then is it ok to tamper with the legal system to achieve justice? Why can’t the law adequately handle this case? Midwives deals with issues that are too morally complex for society and law to handle.
While Midwives is demonstrative of the first part of Tompkins’ insight – it offers a powerful example of the way we think about ourselves, at least certain aspects of our culture – it does less to propose solutions to the complex issues it raises. It’s more of a text that stimulates the reader into thinking about solutions.

The Bluest Eye

The Bluest Eye is a text that is also powerfully evocative of the way people think about themselves and others within American culture. It articulates the problem of dominating white ideology and standards of goodness and beauty, when not everyone is white. The subtext of the book reflects the damage that law-sanctioned segregation has on those it excludes. While laws are not explicitly cited in the text, the sorrows of its characters can often be explained by a contextual knowledge of the time period. Like Midwives, it does more to articulate a problem and less to solve it. The function of literature isn’t always to give us answers. The Bluest Eye cultivates empathy for the experience of the other, and that is perhaps the most powerful solution to social problems.
[img]http://a.im.craigslist.org/wb/wN/JlAJzS6s36uxWLoTVAezHhtGuWqk.jpg[/img][img]http://i5.photobucket.com/albums/y175/Denverbroncofrk/weedgurucopy.jpg[/img]
User avatar
lawnmowerman
Bonghead
Bonghead
Posts: 102
Joined: Fri Oct 17, 2003 1:36 am
Location: illinois
Contact:

Post by lawnmowerman »

Can you believe I had to write this in less than 36 hours. That was Hell. So glad to be done!

Caroline -------
History 231
Final
:idea: bravo to you miss caroline ive been away for a bit and read your piece and thought i would say that my admiration for your drive and for the attitude you exempify will one day be returned to you 10 fold...my hats off to you ...fellow student in adversityand never give up the torch you know hold and display it for all generations to see and light there way when the hour is at its darkest. :spliff:
the mind is like a parachute it wont work unless it is open....
Tripped
Herbal Assassin
Herbal Assassin
Posts: 544
Joined: Sun Mar 14, 2004 4:28 am
Location: Woodstock, NY
Contact:

Post by Tripped »

I..... I can't even read that, I'm sorry. :( It's to much strain on my poor little brain.
[img]http://img452.imageshack.us/img452/2250/kungfu5h7qq.jpg[/img]
Post Reply

Who is online

Users browsing this forum: No registered users