Nat Turner Essay Example | Topics and Well Written Essays - 750 words

Nat Turner - Essay Example He was the property' of Benjamin Turner, a plantation owner. Nat Turner's mother and grandmother had been brought to America from Africa and hated the concept of slavery from the bottom of their hearts. Nat grew up deeply religious and intensely sharing his mother's views of slavery. He gradually believed that He was God's prophet chosen to lead his people out of slavery. An annual solar eclipse convinced Turner that God had signaled from the Heavens above to start a revolution and with seven other of his associates or friends who were also slaves launched a rebellion. The rebellion began with the house of Nat's new master Joseph Travis. Almost 50 white people were killed. Contrary to what Nat had planned the rebellion was crushed within 48 hours and he himself was captured several days later. Naturally this insurrection had incited public fury and led to a thousand idle exaggerated and mischevious reports' (Thomas R. Gray). It heralded the beginning of a series of upsurges of open rebellion of the slaves which eventually led to the Great Civil War. Everything was shrouded in mystery till the confession' of Nat Turner was brought to light. Thomas R. Gray met Nat Turner in prison and recorded his account of the slave rebellion .Nat Turner was regarded as the Great Bandit'. Thomas Gray claims he found Nat willing to make a full and free confession of the origin, progress and consummation of the insurrectory movements of the slaves of which he was the contriver and head'. (Thomas Gray) The Confessions of Nat Turner like all other confessions cannot be held to be a document of Absolute Truth. It is definitely a revelation of several facts most of which can be corroborated further but every convict even during the last confession of his life will be in fear of his captor even if faced with the gallows. Moreover, what he said has been written down by Thomas Gray in the prison cell. Just as what Turner said may have been directed by emotion so also what was finally written may have been tainted by the writer of this confession to satiate the greatly excited public mind'. The mind is fraught with the very pertinent question did Turner voluntarily make these confessions The Confession remains a subject of intellectual debate , "both praised as a brave look into a rarely represented life, and maligned for what many saw as a clichd conception of a black man.". (NAT TURNER: A Troublesome Property, Styron 1967) Nat Turner's rebellion marked a year that also saw the rise of the abolitionist movement, growing tensions over states' rights and the arrival of the steam locomotive.1831 proved to be a watershed year in American history (Louis P. Masur, author of 1831: Year of Eclipse). The hysterical climate that followed Turner's revolt, blacks from as far away as North Carolina were accused of being part of the insurrection and even executed. Harriet Ann Jacobs, who later escaped to freedom, describes this climate of fear and harassment in her memoirs, Incidents in the Life of a Slave Girl, Written by Herself. Nat 's confessions regarding his visions were probably correct and seem to be the words of a prophet who is convinced about his convictions. He sincerely believed that the Holy Spirit which spoke to prophets of earlier times actually spoke to him. He claims unabashedly that the Spirit told him "Seed ye the

Racism in the Tuskegee Experiment Essay Example for Free

Racism in the Tuskegee Experiment Essay The Tuskegee experiment, begun in 1932 by the United States Public Health Service in Macon County, Alabama, used 400 black men who suffered from advanced stages of syphilis.   This study was not a means of finding a cure; the patients offered no preventative measures to prolong or better life.   Although the history and nature of syphilis was well understood, certain scientists believed that more research could certainly be done. In terms of whom to study, the doctors developing the format discovered a â€Å"ready-made situation† (Jones 94). Macon County Alabama was impoverished, like much of the country in 1932.   The selection process began during the depression, a time of separation and intolerance.   In the rural South, where we find Tuskegee, the men chosen were not seen, at the time, as equal in any sense of the word. Jones refers to prominent doctors of the region who, in the late 1800s, scientifically defined diseases that were peculiar to the race.   One such disease, Cachexia Africana, caused the subject to eat dirt.   The public did not question such obviously ridiculous claims at the time.   In fact, the public heralded these doctors and requested a manual for treating blacks in order to save slave-owners and the like money in paying for doctors (17).   Given the distaste for the ethnicity of the subjects, could their ethnicity have been a factor in the selection process? At the time, the medical profession had already made some false assumptions about the African American race in general.   Jones reiterated the white-held theory that black men had larger penises and little constraints when it came to sexual intercourse (23).   It was also believed that they were harder to treat for syphilis because African Americans were stupid. In examining this mindset, it becomes clear why the government erringly felt it should go to the poorer black communities in rural Alabama conduct a syphilis study.   Believed to be an immoral sex-centered culture placed at the level of animals, the government would put them in league with mice and rats.   As disgusting as the premise is, the doctors needed lab animals and set out to find them. If this were true – how could the government get away with it?   Blatant disregard for humanity and life could not go unnoticed.   However, the geographical area in question had just been the last state of the union to discontinue chain gang use in its penitentiaries in 1928.   The South had not yet begun to consider African-Americans as people not in the slightest meaning of the word. Jones reiterates the sentiment of the doctors at the time and place with, â€Å"short of a ‘quick-fix’ by science requiring no behavior changes by blacks, there was no hope for the race† (26). The Health service claimed they informed the subjects of their disease, although an internship at the time the experiments began, Dr. J.W. Williams, stated the men received no such information.   He also claims the internships registered the data collected without understanding the nature of the experiment either (Jones 5). The term ‘racist’ as defined in the Random House Webster’s College Dictionary reads, †a belief or doctrine that inherent differences among various human races determine cultural or individual achievement, usually involving the idea that one’s own race is superior† (1072).   Given this definition, it is clear that the Tuskegee experiments were racist.   To withhold the nature of the experiments from the subjects, the name of the disease, the treatment of its symptoms and to feel no remorse in inflicting this sort of medical indictment on fellow human beings is not just racist, but also immoral and unjust. Jones points out the Health Services did investigate the treatment of these patients in an Ad Hoc committee.   The resulting medical treatments for the wives and children of the male subjects was offered with no cash restitution allowed (214).   In the end, the government did agree to $10 million dollars in payments to the â€Å"living syphiltics†, the next of kin for those already dead, â€Å"living controls† and the next of kin for the dead controls.   If you had been living with the disease and never treated, you would get a grand total of $37, 500; a paltry amount for the pain and suffering from neglect and racist bigotry (217). Works Cited Jones, James H. Bad Blood: The scandalous story of the Tuskegee experiment – when government doctors played God and science went mad. New York, NY: The Free Press, 1981. Random House Webster’s College Dictionary, 2nd Ed.   New York, NY: Random House, 1997.

Collaborative Work in Social Care

Collaborative Work in Social Care Introduction The following essay proposes to consider the question of collaborative working in social care, looking in particular at the impact of collaborative working between agencies and professional disciplines within the context of children and families. This represents an especially complex problem to attempt to tackle with the issues of both collaborative working and working with children families subject to an almost constant process of reform and change in the contemporary era. When, for instance, we pause to consider the way in which collaborative work has become such a central feature of contemporary social policy in western liberal democracies with the promulgation of the partnership approach to government dictating the pattern of a variety of social, cultural, economic and political initiatives, we can see that any discussion relating to multi-agency work must reside in some part within the realms of a constantly changing political ideology that seeks in the first instance to instil new parameters for social work practice (Quinney, 2006:5-21). Likewise, when we consider the changing nature of working with children and families in the contemporary era, we can see that a decidedly pervasive legislative and policy framework increasingly that seeks to infringe upon the practice of social work on both an individual and a collaborative level cannot help but impact upon our understanding of the nature and role of the social worker within the context of children and families (OLoughlin and Bywater, 2008:14-27). Thus, we need to observe from the outset the way in which the following essay constitutes an inherently subjective discussion where any conclusions garnered should be understood as open to further change and reinterpretation. For the purpose of perspective, we intend to adopt a dualistic approach to the problem at hand, looking firstly at the political, ideological and legal context in which social work with children and families currently takes place. In this way, we will be better able to demonstrate an effective understanding of the field of child and family work, the social work role and the multidiscipline system in relation to children in need and children in need of protection. Secondly, we will look at the implications of our own evidence-based research yielded from group dynamics involving a specific case study of children and families. In this way, we will be better able to demonstrate an understanding of the importance of evidence-based practice. Moreover, in this way, we will be better able to consider both the strengths and the weaknesses of the collaborative approach to social service provision at the dawn of the twenty first century. Before we can begin, though, we need to briefly consider the historical context in order to establish a conceptual framework in which the remainder of the discussion can take place. The political, ideological and legal context of working with children and families To understand the significance of the multi-agency, collaborative approaches to child protection we need to first mention some of the most profound cases of child cruelty, which have acted as a launch pad for reforms of social services. When, for instance, we pause to consider the case of Dennis ONeil who was starved and subsequently beaten to death by his foster father in 1945, we can see that instances of extreme abuse of looked after children directly contributed to reform of the child social services system. Maria Colwell was similarly abused and killed at the hands of her stepfather in spite of over fifty official visits to the family by social services, health visitors, police officers and housing officers before her death in 1973. As a result of the ensuing enquiry into Maria Colwells death, looked after children were assigned a guardian by the state. (Cocker and Allain, 2008:24) Likewise, public outrage, internal inquiries and institutional reform accompanied the murders of J asmine Beckford in 1984 and the uncovering of widespread sexual abuse amongst looked after children in Cleveland in 1987. In addition, the wrongful fostering of children on the Orkney Islands in 1991 after social workers mistakenly assumed that parents were part of a satanic cult triggered a reconfiguration of child protection policy, acting as a timely reminder as to the fallibility of decision making at an individual as well as an organisational level. Yet while it is true that childrens services have been influenced by individual historical cases of neglect, abuse and murder, it is also true that social work and childrens services are inherently tied to the dominant political ideology of the day. As we have already asserted, social work practice in the contemporary era is an inherently political issue with a pervasive neoliberal political ideology dictating the pattern of social policy and welfare reform over the course of the past two decades. Nowhere is this modernising neoliberal impetus more prominent than in the field of social work with children and families (Johns, 2009:39-54). Beginning with the Childrens Act of 1989 and continuing with the amended Childrens Act of 2004, the state has increasingly sought to make provisions for disadvantaged children and failing families in order to reduce the debilitating ill effects of marginalisation and social exclusion. These two Acts, in conjunction with a variety of other related social policies and statutory framework such as the Every Child Matters programme, constitute an ideological watershed with regards to the way in which the state legislatively copes with the numerous issues arising from children and families. Most obviously, these pieces of legislation and the broader emphasis upon social inclusion that they entail telegraph a new way of responding to issues arising from children and families by looking to target the causes (rather than the consequences) of neglect, exclusion, abuse and the ubiquitous problem of failing families. As a result, it is important to observe the way in which the reforms initiated over the closing decades of the twentieth century and the opening decade of the twenty first century represent a move away from the permissive social policies of the post-war years so as to incorporate a discernibly more preventative agenda for working with children and families (Morri s, Barnes and Mason, 2009:43-67). It is within this climate of preventative action that we must consider the genesis and subsequent evolution of collaborative social work practice with multi-agency work being intrinsically tied to the broader imperative of safeguarding children. The statutory framework of the Every Child Matters initiative, underpinned by the Childrens Act (2004) is, for instance, inherently tied to the partnership, collaborative approach to social service provision involving the active participation of professionals across all spectrums who work with children and young adults (Brammer, 2009:166). Understood in this way, the role of the social worker represents one part of a broader network of rights and responsibilities incorporating General Practitioners, psychologists, educational practitioners, housing association officers, National Health Service professionals, law enforcement agencies, government officials, local councillors, parents, family members and any number of related workers and associa tes who are able to help formulate an effective social agenda which places the child at the epicentre of all key decision-making. In this way, the social worker is better able to communicate with children who have suffered or are suffering from cases of neglect and abuse (Davies and Duckett, 2008:164-166). As a consequence, it is clear that partnership and collaboration should be understood as the ideological bedrock of the contemporary legal and political framework for dealing with children, families and young adults, constituting the single most important guiding principle for social workers operating in the highly complex, risk-orientated contemporary social sphere. Fuelled in some part by the high profile cases of internal failings contributing to childrens neglect where, most notably, the untimely death of Victoria Climbie in 2000 highlighted gross failures of the system (Laming, 2003:11-13), collaborative working between agencies and professional disciplines is today understood as the most viable means of positively impacting upon the well being of both children and families (Brammer, 2009:182.) In response to the murder of Victoria Climbie and, more pertinently, as a result of the economic imperative to cut back on public sector spending, the New Labour government, followed by the present coalition government, has increasingly sought to further the multi-agency approach to social services. The Childrens Plan (2007), for example, constitutes an ideological extension of the collaborative methodology championed in the Every Child Matters campaign with the government, agencies and professionals all charged with improving childrens lives. (The Department for Children, Schools and Families, 2010:29) Safeguarding the well being of children is therefore no longer considered to be the sole responsibility of the state; rather, it is clear that promoting the welfare of children and families is increasingly dependent upon adopting an integrated approach with a variety of agencies, organisations and individuals sharing the responsibility for welfare while at the same time ensuring that the child remains the focus of proactive, preventative action (The Department for Children, Schools and Families, 2010:31-34). It is consequently important to underline the strengths of the multi-agency approach to social care provision, underscoring in particular the way in which focusing upon collaborative working with children and families offers a holistic approach to what is an essentially multi-faceted problem. However, while we are correct to acknowledge the modernising ideology that underpins modern social work practice, we also need to observe the way in which the day to day practice of social work with children and families has revealed a significant underlying chasm between, on the one hand, the preventative legal framework and, on the other hand, the deep-seated flaws in the multi-agency, inter-disciplinary approach to welfare provision in the modern day (Oko, 2008:16-39). In spite of the best efforts of policy makers and in spite of the preventative statutory framework enshrined in the Every Child Matters initiative, there remain deep-rooted structural and logistical problems pertaining to the multi-agency approach. For example, the horrific death of Baby P in 2007 which occurred after social services, National Health Service consultants, and police officers demonstrates that there remains a clear and identifiable problem with regards to communication between agencies, organisations and professions. Moreover, the harrowing case of Baby P serves to demonstrate that, even when extreme levels of abuse are being reported, there remains a problem regarding intervention. The multi-agency approach to social care provision in the contemporary should therefore be understood as being inherently flawed with the collaborative system beset by a variety of structural weaknesses and new ideological complexities (Milner and OByrne, 2009:19-23). Although we should not seek to overlook the strengths of multi-agency, collaborative working we must, as Eileen Munro attests, consider the way in which an exceedingly risk-orientated socio-political culture has created additional problems for social workers in the modern era with an increasingly bureaucratic, administrative understanding of social services hampering the attainment of a critical understanding of the underlying economic, cultural and political factors that create problems in the social sphere (Munro, 2008:58-76). An over-emphasis upon res earch and policy has not yet yielded a significant reduction in the chasm between theory and practice. Working in a Group: The Lessons for Working with Children and Families Hitherto, we have focused upon attempting to understand how the dominant political, ideological and legal framework looks to dictate the pattern of social services at the dawn of the twenty first century. We have also seen that while policies and frameworks seek to instil a fresh, collaborative approach to working with children and young families the practical reality of working in a multi-agency context still leads to significant problems pertaining to communication. This, in the final analysis, is an inevitable consequence of working with the dynamics of groups where there is little by way of direction and where, more importantly, different group members harbour different perspectives and different ambitions with regards to the nature, role and purpose of the project at hand. In the group that I worked in, there were six participants. Two were two white women one a young woman in her early twenties; the other a woman in her thirties who is the mother of two young children. There were also two black women in the group; both of these women were in their thirties and both had children. In addition, there were two black men present in the group. As soon as the group began to convene, it was immediately apparent that there was a significant problem with regards to when the group could meet. Family commitments, coupled with work placements, conspired to make agreeing on a time to meet extremely difficult. Furthermore, when work was assigned to particular individuals it was not completed on time. A lack of structure was therefore prevalent from the start. As time went by and the problems with communication within the group continued to grow, it became apparent that the two white women took it upon themselves to act as the leaders of the group, delegating work as if they had been assigned the role of the managers. The younger woman in her early twenties was observed to be especially aggressive and domineering. When confronted she failed to act in a professional manner, which placed further strain upon the dynamics of the group. Furthermore, as the two white women exerted increasing levels of managerial control, it became apparent that they were withholding important information from the rest of the group. This was either because they did not trust the other members of the group to work to their standards or because they wished to take sole responsibility for the project upon completion. Regardless of their true intentions, the lack of co-ordination and communication resulted in a disappointing final presentation that had been undermine d on account of a wholesale lack of rehearsal. The lack of cohesive, coordinated action within the group revealed a great deal about the inherent problems of inter-agency work with children and families. Most obviously, there was a clear and identifiable problem relating to a lack of leadership and direction in the group. Although there were only six members, every participant appeared to have their own specific agenda, which meant that the overall goal became lost in the resulting confusion of responsibilities. This, according to Michael Gasper, is a key problem in multi-agency working with children and young people where a convergence of interests creates fertile grounds for problems relating to management and leadership (Gasper, 2009:92-110). In such circumstances, it is often the agency or partner that adopts the most rigorously aggressive attitude which ends up assuming a leadership-type role largely against the best interests of the project in hand. This was certainly the case in the group we observed where the two white w omen assumed leadership roles although no such premise had been discussed and in spite of the fact that no such policy had been agreed. In this instance, of course, it is impossible to ignore the spectre of underlying race issues that may have consciously or subconsciously influenced the behaviour of the two white women within the group. Race issues are intrinsically tied to power issues; thus, the white women might have felt the need to assume control of a group dominated by black people. Again, the issue of power and the impact that this has upon inter-personal relationships within a multi-agency setting is an important factor for us to consider. As Damien Fitzgerald and Janet Kay underscore, power is an inexorably important factor that needs to be legislated for when teams come together in an interdisciplinary, multi-professional context. This is especially true during the early consultative stages of group work the storming stage where there may be fighting, power struggles, disputes and destructive criticism, which need to be managed effectively so as to minimise the impact upon the setting or the service. (Fi tzgerald and Kay, 2007:92) The relationships that emerge from the storming stage are subsequently normalised during the ensuing norming stage where the team starts to adopt its own identity. If, however, the relationships between the various agencies have not settled down into an egalitarian pattern by the norming stage of development, the power struggles and internal disputes will inevitably affect the performing stage of task management. Most notably, the creative process will be stifled and the focus that should be dedicated towards the completion of the task will be diverted towards the power struggles within the group (Cheminais, 2009:38-40). This was certainly the case in the group I worked in where problems in the storming stage were translated into more serious structural problems in the norming stage, both of which ultimately affected the final performing stage of the task. Thus, once more, we need to acknowledge the significant divide between theory and practice in collaborative working with children and families where, as Jayat suggests, policies can be well intentioned, yet are often poorly co-ordinated and, in practice, under-resourced. (Jayat, 2009:92) Furthermore, while acknowledging the problems that multi-agency, collaborative work entails, we also need to consider the way in which the infusion of children into the scenario creates further avenues for a lack of cohesive, co-ordinated action. If, as the evidence suggests, information sharing is negatively influenced by multi-agency, collaborative working with adults, then it stands to reason that there is bound to be much greater scope for withholding information when children and families are integrated into the procedure. If relationships at an agency level are strained then it stands to reason that, as Butler and Roberts attest, that social workers will find it even harder to maintain open and honest relationships with children and their parents in a social work context (Butler and Roberts, 2004:129-130). More importantly, it is clear that there is little time for power struggles and disputes when a childs welfare is at stake. In the final analysis, this kind of internal wrang ling runs contrary to the central tenet of the Every Child Matters and the Working to Safeguard Children campaigns, which look to make sure that the child remains the centre of task-centred, multi-agency focus (Department for Children, Schools and Families, 2010:32). We should, of course, be careful not to assume that all group dynamics follow the pattern of the group we observed. While evidence suggests that there remains a significant scope for problems of power, communication, authority and direction within multi-agency settings it is also true that, if handled in the appropriate manner, collaborative practice allows differences in values to surface and, if effectively minded, to be aired and resolved over time (Glenny and Roaf, 2008:111) In such circumstances, multi-agency work with children and families can serve to positively influence the health and well being of service users. As a consequence, it is important not to assume that the structural weaknesses of collaboration mean that there are no strengths to the multi-agency process. Conclusion Understanding the strengths and the weaknesses of collaborative working between agencies and professional disciplines is dependent upon first understanding the distance to be travelled between the theory of prevention and the practice of collaboration at a grass roots level. Looking to reduce the divide between theory and practice, between the political and ideological framework and the multi-agency, collaborative approach, consequently represents the most critical challenge facing social workers and social policy makers alike. This is especially true as far as childrens services are concerned. Ultimately, though, when looking to pass a judgement on the relative strengths and weakness of multi-agency working with children and families we need to recall that agencies involve individuals responding to crises in the social sphere. As Beckett attests, every individual participant in the child protection process, and every profession or agency, necessarily sees things from his, her or its own particular standpoint and has his, her or its own particular axes to grind. It is important to bear in mind that no one participant possesses the pure and unadulterated truth.' (Beckett, 2009:29) Social work is an inherently complex and subjective discipline where there is no right or wrong answer to the multitude of questions arising from the breakdown of interpersonal relationships. Collaborative work should consequently be understood as being inherently fallible. Only by concentrating upon improving the internal group dynamics of multi-agency functioning can the chasm between theory and practice begin to be reduced.

Impacts Of Family Traditions And Religion In India Essay -- essays res

Impacts of Family Traditions and Religion in India Family traditions and religion greatly impact the lives of many people in India. These elements of culture are reasons that form the way that Indians lead their lives. Both factors make up what type of person that individual will become. That is the reason why religion and family traditions are so valued in Indian society. Religion is probably the most definitive factor in the way that an Indian will lead his life, particularly if they practice Hinduism. In Hinduism this person must follow a strict set of rules called Dharma. These rules state how this person shall lead his life. They state that each person must follow their Dharma at all costs. For example if their Dharma tells them to kill someone then it is acceptable to that person. A passage from the Bhagavad Gita explains this best through this passage â€Å"It is better to do one’s duty badly than to do another’s well†. Dharma varies from class to class in the caste system. The rules get stricter and stricter as one goes up the class system. The caste system is the second most definitive factor to all Indians. This caste system will determine what kind of job and what set of Dharma one must follow. This caste system tells one whom they can and cannot marry. This caste system directly impacts all of Indian society lives greatly. To me this caste system reflects a segregated community that judge’s people on the mere fact of their birth. This segregation also keeps life for...

Minority Cultures in Mississippi Essay

The purpose of this paper is to develop a better understanding of African American and Mexican American cultures in my region and their importance to United States society, as well as relating their similarities and differences to each other and my own culture. This will be done in an effort to develop skills that assist me in providing my future students the opportunity to value diversity and overcome cultural barriers and biases. This paper covers various aspects of each culture, beginning with the beliefs and traditions of each culture. In addition to those areas, the facets of religion, holidays, and foods of great significance to each culture are explored. Finally, the most meaningful area in relation to my teaching success is analyzed. The area of education is considered, focusing on educational aspirations as well as the professions of members of these cultures due to their educational backgrounds. After examining all of the aspects, the cultures will be compared and contrasted in an effort to learn how to overcome cultural differences. African American Family Life Family life is one of the most important aspects in the African American culture. This belief stems from both their African roots and early slavery. Keeping family members close was important in both tribal Africa and among slaves. Your family is believed to give you strength and support; this belief is still widely practiced today. African American families frequently visit both immediate as well as extended family. In fact, neighborhood barbeques and parties are a common occurrence. African American families also hold family reunions yearly, which include several surnames of families who may be closely related or as distant as fourteenth cousins or more. Often times, non-relatives are also invited and treated as family. Many African American neighborhoods are close-knit communities who often spend much of their spare time socializing with one another. Because of this closeness, many non-relatives become known as â€Å"play† family. These â€Å"play† family members have become such good friends to the family that they are treated as members of the extended family. The elderly are regarded as the head of the family and are given the utmost respect. To the African American culture, living a long life means the person is very wise and is often the first source for advice. An elder is believed to have led a fulfilled life and the funeral, therefore, is often celebrated as a joyous occasion. To the African American culture, death is simply passing from one realm of life to another. They believe their loved one is leaving the evils of this world behind for a utopia, so there is often a party after the burial service. African American Hairstyles and Names Many African American beliefs and traditions can be traced back to their original African roots. Locks and braiding are two of these. They are widely practiced hairstyles among African Americans today. Both types of hairstyles were started by tribes in Africa. Locks, commonly called dread-locks, are common among the tribes of South Africa. Because water is scarce and dust is prevalent in that area, locks are popular due to their ease of maintenance. Braiding, on the other hand, is an aspect of worth among Western African tribes. Often, the men of tribes there receive a braided lock for achieving a substantial accomplishment. Both of these traditional African hairstyles made their way to the United States with the slaves and are still of great importance to African American culture today, as a method of displaying pride in their historical roots. Another aspect of African American culture with ties to Africa is naming children. Children are often given names with African roots. However, the members of the African American culture have also developed a set of names, which are uniquely African American. They often add the prefixes of La-, Le-, and Da- to their children’s names, which is exclusive only to their culture. African American Music African American culture has given United States society various styles of music in the form of religious hymns and spirituals, jazz, blues, and hip-hop. Spirituals began with slaves on the plantations. They were often used to send secret messages between each other because the plantation owners could not understand their meanings. These songs were religious folk songs based on African music styles and were improvisational. The spirituals used various musical aspects from smooth flowing styles, which led to the sensual sounds of jazz, to sadness and despair, which led to the blues, to spoken-word singsong, which eventually led to hip-hop. â€Å"Ethnomusicologists trace hip-hop’s roots to the dance, drum, and song of West African griots, or storytellers, its pairing of word and music, and the manifestation of the painful journey of slaves who survived the middle passage† (McBride, 2007, p. 102). African American Language The American English language was also greatly influenced by the African American culture, especially in the Southern United States. â€Å"African American Vernacular English (AAVE) is a variation of the American English language closely associated with the speech of African Americans† (Coulmas, 2005, p. 177). AAVE is considered by many as slang, and it is in prevalent use by African Americans, as well as other cultures, all over the United States today. African American Religion The Black Church has historically been a source of hope and strength for the African American community. Religion is an essential and integral part of their lives, with approximately 85 percent of African Americans belonging to a Protestant denomination. In the African American society, God is viewed as the source of both good health and serious illness. The most common method of treating illness in the African American culture is prayer. It is expected in most churches that an individual should present their best appearance for worship. African American women in particular are known for wearing vibrant dresses and suits. The Black Church is one of intense enthusiasm and high emotion. African American author W. E. B. DuBois perhaps captured the spirit of the Black Church best by stating, â€Å"Even in the midst of preaching, the worshipers carried on a dialogue with the preacher by shouting approvals or calling out remarks aimed at encouraging him to work harder to reach his point† (DuBois, 2005, pp. 184 – 185). It is not uncommon to hear an African American congregation shouting â€Å"Amen! † or â€Å"Preach it, Brother! † or â€Å"You tell ‘em, Reverend† in agreeance with their pastor or to hear the choir echoing â€Å"Well? † behind the pulpit to advance the pastor’s next words. The entire world could learn from the African American culture’s passion for Christ. African American Holidays The African American culture has several holidays which not only help its members connect to their historical roots but assist the rest of society in identifying the significant impact African Americans have had on shaping the United States. One way this is done is through Black History Month. Each February, television networks and schools throughout the United States celebrate the contributions of various African Americans to the world. One of the individuals focused on during Black History Month is Martin Luther King Jr. , whose quest for equality, peace, and civil rights was so powerful in shaping American society that his birthday is another important holiday in the African American culture. Now recognized as a national federal holiday, Martin Luther King Jr. Day is celebrated nationwide on January 15. Another significant holiday is Juneteenth. The news of the Emancipation Proclamation signing reached the slaves of the South on June 19, 1865, and the slaves responded by having a huge celebration. Today, Juneteenth allows African Americans the opportunity to celebrate freedom and is celebrated all over the United States with food, storytelling, games, music, and African American culture. â€Å"Each year, over thirteen million African Americans celebrate Kwanzaa† (Penn State College of Agricultural Sciences, 2003, p. 57). This holiday uses customs from the harvest celebrations of Africa and was developed to help African Americans celebrate their heritage. This holiday lasts seven days and focuses on seven principles of the Swahili people. Upon a unity mat sits a candleholder with seven candles, and one candle is lit each day to represent one of the principles. Christmas is another important holiday for African Americans because of the Black Nativity play performed in many churches. Originally written by Langston Hughes, it is a retelling of the classic nativity story, only with an entirely African American cast and gospel style Christmas carols. A major performance of this play is held yearly in Boston at Tremont Temple by The National Center of Afro-American Artists (NCAAA), who refer to Black Nativity as, â€Å"a legendary Christmas event and the Black community’s Christmas gift to the world† (NCAAA, 2008). African American Foods The foods of the African Americans also play an important role in most cultures of the United Stated. These foods, commonly referred to as soul food, have become widely popular throughout the United States. Many of these foods such as black-eyed peas, cornbread, greens, sweet potatoes, macaroni and cheese, and deep fried foods were originally eaten in Africa and made their way to the United States with the slaves. While others, such as chitlins, neck bones, and ham hocks, were created by the slaves out of necessity. During their time in captivity, they were only fed the scraps that their owners would not eat, ant they had to discover methods of cooking these items in such a way that they would be edible. African American Education and Employment African Americans in Mississippi unfortunately live in one of the poorest states in the country, and their education is influenced by that factor. The poor economic state of Mississippi greatly hinders the public school system here due to lack of funding. In the Mississippi Delta, where the population is almost entirely African American, â€Å"the economy is so depleted that obtaining a quality education is extremely difficult† (U. S. Commission on Civil Rights, 2001, p. 36). The lack of a quality education hinders Mississippi’s number of high school and college graduates, but for African Americans the number is extremely grave. Only 47. 3 percent of African American students in Mississippi will earn a high school diploma, and of that percentage, only 8. 8 percent of them will go on to earn a bachelor’s degree or higher† (U. S. Commission on Civil Rights, 2001, p. 36). It is a widely known fact that not graduating high school greatly influences a person’s financial and professional future. With less than half of the African American population of Mississippi graduating high school, the poverty level among these individuals is obviously high. The number of African American families living below poverty level is tremendous, especially in majority-black communities like one would find in the Mississippi Delta. â€Å"The percentage of black families with incomes below the poverty level runs from a low of 46. 4 percent in Washington County to a high of 68 percent in Tunica County, and most Mississippi counties are marked by double-digit unemployment rates† (U. S. Commission on Civil Rights, 2001, p. 1 – 2). The individuals who are employed are most likely employed in a position that pays the federal minimum wage rate, such as fast food or retail chains, due to the low high school graduation rate. Overall, the African American culture in Mississippi is at a great disadvantage when it comes to educational and professional success. Mexican American Family Life Family closeness is an important aspect of Mexican American culture, as well. Not only do the members of this culture spend a great deal of time with their families, but they often all live together under one roof. It is not uncommon for grandparents, parents, children, cousins, aunts, and uncles to all live in the same home. The entire family is involved in all aspects of each other’s lives, with the elders being the most respected and revered members of the family. Children are expected to honor their families no matter the circumstances. Their actions must never bring shame to their family, and traditional Mexican American families are very strict on their children in an effort to keep them from participating in dishonorable acts. These values of honor, respect, and family endearment are carried out in death as well. When a loved one passes away, they are dressed in special clothing and stay in the family home overnight. While in the family home, a wake is held, and friends and family bring food to serve at the wake. Only the family then accompanies the body to the grave. No service is held, but the family members sing religious Spanish hymns. â€Å"Most significant is the perspective on death held by many Mexican American Catholics that, rather than an end, death is seen as a new beginning† (Diaz-Stevens & Stevens Arroyo, 1998, p. 73). Because of this view, for years after the original wake, on the same date, those who attended it will reunite to celebrate the life and passing of their loved one. Mexican American Names and Language For the most part, Mexican Americans stay true to their original Mexican heritage and culture. While a few Mexican American families choose to name their children more traditional American names, the majority of parents choose names with Mexican ties and meanings, like Javier, Joaquin, Carmen, and Rosa. Another way, Mexican Americans stay connected to their heritage is through their language. Even fluent English speakers tend to speak Spanish with other members of their culture, as opposed to English. Mexican American parents who choose to teach their children to speak English teach them Spanish as well and most often speak to them in the Spanish language. Mexican Americans also choose to incorporate Spanish music and television into their daily lives. In fact, the interest is so high among Mexican Americans to have Spanish television in the United States that cable and satellite providers have special packages created especially for the Hispanic people, which include channels from Mexico such as Telemundo and Univision. Mexican American Quinces Another tradition of Mexican American families is a quince. â€Å"No matter how Americanized a Latina is, chances are she will look forward to her quince. No matter how economically tight her parents might be, they will maintain the tradition† (Figueredo, 2002, p. 152). A quince is the Mexican equivalent to a sweet sixteen party combined with a debutant ball. The quince takes place on a girl’s fifteenth birthday and is very formal. The birthday girl has several female maids and male escorts in her court. The court makes its grand entrance, and the birthday girl and her father begin to waltz. Soon, the entire court joins in, and once the waltz is complete, the party continues, as would an American sweet sixteen party. Mexican American Religion Religion and prayer are very important to the Mexican American culture. â€Å"Approximately 80 percent of the Mexican American population is of the Catholic faith† (Figueredo, 2002, p. 166). Mexican Americans are a very superstitious people, frequently wearing medallions or amulets for protection. The prevention of illness and unfortunate events is believed to be accomplished with prayer, wearing religious relics, and keeping religious charms in the home. Many homes have shrines for prayer in them; these shrines contain religious statues, pictures of various saints, and prayer candles. The family members gather at these shrines, light the prayer candles and rigorously pray. Mexican American Holidays Holidays are of great significance in the Mexican culture, and many of the holidays celebrated in Mexico are still celebrated by Mexican Americans in the United States. Semana Santa celebrates the Christian holiday of Easter and runs from Palm Sunday to Easter Sunday. The most essential aspect of this holiday is attending mass on both Good Friday and Easter Sunday. â€Å"Live representations of Jesus Christ’s crucifixion take place in many communities†¦people from the communities assume the roles of Jesus, Virgin Mary, St. Peter, St. John, and many other characters† (Michigan State University, 2008). Cinco de Mayo is celebrated yearly on May 5 and commemorates the defeat of the French army by the Mexicans at The Battle of Puebla in 1862. â€Å"This victory gave the Mexican people pride in their country and the spirit of freedom and is celebrated in various parts of Mexico and in U. S. cities with a significant Mexican American population† (Michigan State University, 2008). The Day of the Dead is a celebration that represents the unity between life and death. On October 31, relatives decorate the gravesite of their loved ones in preparation for the return of their loved one’s soul. They also decorate an altar at their home with photos of the loved one and some of the loved one’s favorite items. The Feast of Our Lady Guadalupe is a very important religious holiday among Mexican Americans. It is believed that a female appeared to an Indian, outside of Mexico City, and said she was the mother of God. She left an image of herself on his cactus-cloth. â€Å"It [the cloth] should have deteriorated in twenty years but shows no sign of decay 477 years later† (Michigan State University, 2008). She has become a prestigious religious figure for Mexican American Catholics, and her holiday is celebrated on December 12 each year by attending a special mass service. The Christmas holiday season for the Mexican American culture runs from December 16 through February 2 each year and is combined with traditional Christian aspects as well as special Mexican festivities. The first of these is Las Posadas, which is nine consecutive days of candlelight processions and parties. Neighborhood families gather to reenact the holy family’s night in Bethlehem. The breaking of the pinata is a very important aspect of this holiday. The second of these is Noche Buena, which is the peak of holiday festivities, with the celebration of a midnight mass on Christmas Eve. After the mass, the families enjoy a traditional Christmas supper, common to the United States, of turkey, ham, and other common Christmas dinner items. The family then opens gifts and celebrates with a pinata and sparklers. Christmas Day is traditionally set aside for rest. The final of these celebrations occurs on January 6 and is called Dia de Los Tres Reyes Magos. This day celebrates the arrival of the Wise Men in Bethlehem. Mexican American children wake up to toys and other gifts. Rosca de Reyes is served on this day, which is a crown-shaped sweet bread decorated with jewel-like candied fruits and a tiny plastic baby hidden inside. Whoever finds the baby in their piece is required to host a party before the Christmas holiday season ends on February 2. Mexican American Foods â€Å"Tex-Mex is a term used to describe a regional American cuisine that blends food products available in the United States and the culinary creations of Mexican Americans influenced by the cuisines of Mexico† (Barrios Trevino, 2002, p. 3). Many dishes such as chili, fajitas, salsa, quesadillas, burritos, and nachos are not true Mexican dishes but were invented in the United States by Mexican Americans. Even dishes cooked here that originated in Mexico, like tacos, are not prepared in the same manner they would be in Mexico. While Mexican American Tex-Mex dishes are cooked to be hot, topped with tons of cheese, and served in large portions, true Mexican dishes are exactly the opposite. Therefore, Mexican Americans coined their own style of cooking and created some of the United States most loved dishes. Mexican American Education and Employment Unfortunately, the graduation rates for Mexican Americans are very low. The language barrier between the Mexican American culture and the English speaking population of the United States combined with the obligation on many Mexican Americans to work to help support family in Mexico no doubt contribute to this. â€Å"Only about half, 48. 7 percent, of the Mexican American population complete their high school education, and a mere 15. 4 percent of those students earn at least a bachelor’s degree† (U. S. Dept of Commerce Bureau of the Census, 2003 p. 5). The majority of Mexican Americans gain employment at blue-collar jobs such as construction or in the restaurant industry. Many Mexican Americans come to the United States illegally, which causes them to look for employment with employers who will look past their status. Being here illegally or working a blue-collar job means that most Mexican Americans must settle for low wages of minimum wage or slightly higher. Similarities Between the Two Cultures Conducting this research led to the surprising discovery of several similarities. Both cultures desire to remain close to their families, both immediate and extended, by not only seeing each other often but also buy having parties and get-togethers. Both cultures rely greatly on the elderly members of their culture for their knowledge and advice and treat them with the utmost respect and endearment. While the actual proceedings of the funeral are quite different, the cultures are the same in that they see death as a new beginning and, therefore, a cause for celebration. Both cultures are also proud of their heritage. This can be seen in everything from their celebratory traditions during certain holidays to giving their children names, which are unique to their culture. Another similarity is the strong part religion and prayer play in the lives of the members of each culture. In both cultures, prayer is believed to provide comfort and protection. Finally, the most disheartening theme which is common among both cultures is the high dropout rate among high school students and the fact that most members of each culture are employed in low paying positions either due to a lack of education or opportunity. Differences Among the Two Cultures As suspected, the research also led to the discovery of many differences among the cultures as well. As previously mentioned, the burial process of a loved one is quite different among the cultures. African Americans tend to have elaborate, celebratory services honoring the life of their loved one and invite all friends and family members to the burial service. The body is usually sent to a funeral home for preparation and burial. Mexican Americans, on the other hand, keep the body in their home and invite friends and family to pay their respects during a wake. The body is initially prepared by the family for the wake, and only family members attend the actual burial. Although African American families work hard to keep their families close, only their immediate family lives in the home with them unless circumstances cause otherwise, while Mexican Americans quite often live in a home with many relatives of both their immediate and extended family. Their religions and religious practices are also very different. Most all African Americans are of a Protestant denomination, while most all Mexican Americans are Catholic. The Catholic services of Mexican Americans tend to be very quiet and solemn, while African American services are very loud, emotional affairs, with frequent shouts of praise and singing. Shrines are also very important to Mexican American prayer, while African Americans choose to pray almost anywhere. They do not feel the need to pray at a particular place or around particular items. Another major difference is in the types of foods each culture consumes. African Americans tend to eat a lot of vegetables and fried foods, heavy in salt. Mexican Americans, however, eat meals, which include a lot of meat and tortillas with very few vegetables, which include tomatoes, onions, and hot peppers. Applying the Project to the Classroom Recognizing the characteristics of each culture, along with the similarities and differences in each culture, will assist one in overcoming cultural barriers and biases. The information in this project will prove to be very useful inside a classroom. It could be used in several ways, the first being to teach students about each culture. The second way would be to teach students how the cultures are alike or different. The final way would help students compare the cultures to their own. One way this information could be applied is by teaching students about a holiday unique to one of the cultures. For example, on or close to December 16, the teacher could ask the students to come to school dressed as a character from the nativity story such as an angel, a Wise Man, or a shepherd. Then, after studying about Las Posadas and even having a Mexican American student tell a story about the holiday if possible, the students could parade up and down the hallways of the school and end their festivities by taking turns trying to break a pinata. Another way this information could be applied is to have the children write a story about a family celebration or gathering and then having each student read their story aloud. By doing this, each child will have the opportunity to see similarities and differences between each cultural group represented in the classroom. This would also help minority groups such as African Americans and Mexican Americans identify with majority students and move toward forming bonds. A final way this information could be applied is by studying the foods eaten by both cultures. The teacher could read a story about the foods of both cultures and explain the origins of each culture’s foods. During this lesson, the students should sample various foods from both cultures. By doing this, the students will not only be learning about another culture and receiving the opportunity to try something new but will also most likely discover that they have already had many of the foods from both cultures but were unaware of it. Each culture has aspects, which are unique only to that culture. However, both cultures also have aspects, which can be related to one’s own culture. In any event, both cultures are uniquely beautiful and contribute to the United States society and culture as a whole and should therefore not only be respected but also treasured. In its own way, each culture, combined with all of the other cultures of the United States people make our nation the greatly extraordinary country that it is. ? References Barrios Trevino, D. (2002). Los Barrios family cookbook: Tex-Mex recipes from the heart of San Antonio. New York, NY: Villard Books. (Primary Source) Coulmas, F. (2005). Sociolinguistics: The study of speakers’ choices. Cambridge, MA: Cambridge University Press. (Secondary Source) Diaz-Stevens, A. M. & Stevens Arroyo, A. M. (1998). Recognizing the Latino resurgence in U. S. religion. Boulder, CO: Westview Press. (Secondary Source) DuBois, W. E. B. (2005). The souls of black folk. New York, NY: Simon and Schuster. (Primary Source) Figueredo, D. H. (2002). The complete idiot’s guide to Latino history and culture. New York, NY: Alpha Books. (Secondary Source) McBride, J (2007, April). Hip hop planet. National Geographic, 211(4), 100-118. (Secondary Source) Michigan State University Teaching Hispanic Cultures of the Americas Institute (2008). Learning about Hispanic cultures through the study of Latino and Mexican holidays, celebrations and traditions. Retrieved June 28, 2009, from http://www. educ. msu. edu/teachglobal/Americas/module1. html (Primary Source) National Center of Afro-American Artists (2008). Black nativity. Retrieved June 27, 2009, from http://www. blacknativity. org/about/index. html (Secondary Source) Penn State College of Agricultural Sciences (2003). Guide to exploring African American culture. Retrieved June 28, 2009, from http://pubs. cas. psu. edu/FreePubs/pdfs/agrs92. pdf (Primary Source) U. S. Commission on Civil Rights (2001). Racial and ethnic tensions in American communities: Poverty, inequality, and discrimination the Mississippi delta report. Retrieved June 28, 2009, from http://www. usccr. gov/pubs/msdelta/main. htm (Primary Source) U. S. Dept of Commerce Bureau of the Census (2003). We the American: Hispanics. Retrieved June 26, 2009, from http://www. census. gov/apsd/wepeople/we-2r. pdf (Primary Source)

Religion, Faith and Society Essays

Religion, Faith and Society Essays Religion, Faith and Society Essay Religion, Faith and Society Essay From the beginning of human life, different cultures always have their own beliefs and faith. It is hard to define from where most religions came from but they help many people to live much better. So, let us define the term â€Å"religion†. Almost all kinds of religions give people rules that will lead to a better life. They provide a list of laws of what people should do or not. For example, some faiths tell people not to commit suicide if they want to go to heaven after death. Therefore, we can say that religion has a strong affect on the society. Usually it has a positive impact on people. However, even if the laws in Holy books are perfect, some people can convert the views of religion in a negative way. The first negative impact that religion makes is because people in the world are divided into different types of beliefs. There are five major religions in the world: Judaism, Islam, Buddhism, Hinduism, and Christianity. Therefore, there are some people who hate others just because they have different religions. Their point of view is that the only perfect faith is what they believe in and they have many conflicts about this topic between each other. So, we can call it a kind of prejudice. Those people who use religion to discriminate cannot name themselves as good and right believers. The reason is common for all beliefs; each religion provides respect and peace. So, if you are Christian it does not mean that you should think that people who are not, they live in a wrong way. If you are a true believer, you should be a good person inside. â€Å"The Scarlet Letter†1 provides a good example of how people do bad actions and tell others that God wants it so. Religion carries love and kindness inside but not cruelty and hate. People in this novel created the evil by themselves. I liked the main character of this book, Hester Prynne. She did not mind that people thought in a negative way about her. She knew that she was innocent because

Origins of Nazi Racist Identity essays

Origins of Nazi Racist Identity essays Racism was always an integral part of German National Socialism. The Nazi racist identity had three distinct but related aspects. These aspects were the German volk and the need for racial purity, Aryan supremacy and anti-Semitism. The first aspect of the Nazi racist identity was of the German volk and racial purity. This ideal had several origins, some of which dated back to the 18th Century. The German word Volk can be translated as people. However this word meant more to the German people. To them Volk meant the culture, essence, heritage, and value of the race. This was a result of the Romantic movement of the 18th Century and stressed the importance of all things associated with the soil and ultimately the ordinary rural people. In the 19th Century Johan Fichte, a German philosopher created ideas of pan-Germanism. His main idea was that the natural boundaries of a country lay within the races and that those who speak the same language were joined to each other by the bonds of nature. Any other people of different descent and language would upset the progress of the culture. Adolf Hitler adopted this idea also. "Ein Volk, Ein Reich, Ein Fuhrer!" - one people, one empire, one leader. These ideas had a widespread and influential public support base firstly because the Treaty of Versailles had reduced the German Army to 100, 000 so Junker generals valued the army expansion offered by pan-Germanism and therefore the recovery of lost territory. The widespread resentment in Germany at the loss of territory from the Treaty, which was a dictat or dictated peace also contributed to the support base of the Nazi Party, who advertised the desire the right the wrongs of the Treaty of Versailles and aim for ultimate racial purity in Germany. Lastly, Hitler took interest in and was much impressed by the Thule Society and had contact with the Thulists in Munich before 1924. The Thules were a volkish gr...