Ethnic Groups and Discrimination Essay Example for Free

Ethnic Groups and Discrimination Essay I belong to the White ethnic group which was responsible for the colonization of North America. While I am part of the White ethnic group, my family immigrated to the United States from Germany quite some time after the major colonization of North America. When most people think about the colonization of North America they think of White people on the Mayflower landing on Plymouth Rock. While the pilgrims did colonize what is now referred to as New England, the Spanish were actually the first to colonize North America. No matter who first colonized North America, this colonization caused an influx of immigrants that asserted their dominance over the native people. This colonization was also the root cause of slavery being introduced to this New World. Pilgrims are most notably identified as coming to North America to escape religious persecution. The ironic part of the colonization is that the pilgrims forced their religion on those native to North America. It is important to note that this may be one of the first indications of future ethnic and racial problems that would caused by the colonization of North America. I dont think people normally think about racism happening to Caucasians. Unfortunately it is very common for racism to happen to all ethnic groups in the U. S. Caucasian racism and prejudice against other ethnic and racial groups always seem to get the most publicity. It would be better to broaden our view of prejudice and racism so that we could get the whole story. I think that the Caucasian group had brought most of this negative attention on itself. Historically the U. S. has been dominated by Caucasians, which means this group doesnt have as much to worry about restrictions due to ethnicity or racial group. If we break down the Caucasian group even further we can see that this is even truer for the males, which I am, of this group. Male Caucasians have long been the dominant force in U. S. society. The majority of restrictions placed on females and ethnic groups have been enforced by Male Caucasians. The most notable Caucasian discrimination has been against African Americans. African Americans were largely used for slave labor during the beginning of the U. S. Going from slave to equal isnt easy, in both occurrence and acceptance from the former dominant or controlling group. This dominant position can be seen as a major reason why the view of discrimination is still focused on Caucasians. Since the Caucasian males of the past have put restrictions on most other ethnic groups, this wrong was attempted to be undone by Affirmative Action laws (Fullinwider, Robert). While most people see Affirmative Action as being helpful, it has also caused discrimination against Caucasian males. Some government agencies require a quota on hiring certain ethnic groups (this included female Caucasians). This can cause a job candidate that has hirer qualifications to be passed over just to fulfill a quota. I have seen this happen to my father while he was applying for a firefighter/EMT position. You can easily see the Caucasian male dominance by noticing the dual labor market effect. I see it more as a multiple labor market since I would also include female Caucasians as another labor market. Immigrants from Mexico often enter into a portion of this multiple labor market, most notably the farming community. Whether it is farming, manual labor, or the lower-end service sector it seems that it seems more acceptable to Caucasians for other ethnic groups to occupy these types of jobs. When the other ethnic groups occupy positions normally held by Caucasian males, we often see a limitation in their ability to progress in that profession (glass ceiling). If you look at the breakdown of people who run companies you will see this is dominated by Caucasians males, followed by males of the other ethnic groups, then females of all ethnic groups. Discrimination isnt only apparent in the job market, but in how companies invest in certain areas. It is seen in our response to what is happening in other areas of cities or areas of the country. We have slums and ghettos that dont get investment monies to fix them up due to the lower class segregation. We have other areas occupied by a high number of non-Caucasians that dont get investments just because of their ethnicity. New Orleans is a perfect example of all of these inequalities. It was a city segregated by race, ethnicity, and social class standing. The devastation caused by hurricane Katrina happened to people who couldnt afford to get out on their own, and was compounded by the predominantly Caucasian governments lack of response (arguably due to the racial differences between U. S. leaders and with the people effected by the disaster). I dont feel that I fit in with the standard culture for my Caucasian ethnic group or the U. S. mainstream culture. I dont participate in any religions, as I believe in myself and science that can be proved. I dont feel that I am or need to be better than any other ethnic group. I couldnt care less about what style is popular or what haircuts are in. I just try to be myself and try to ignore things that try to sway my opinions. Instead of taking someones word for something I would rather research and come to my own decision (almost to a fault). I think it is better to be different than a lemming following the crowd running off the cliff. References Fullinwider, Robert (2005). Affirmative Action. Retrieved February 1, 2006 from http://plato. stanford. edu/entries/affirmative-action/.

A Modest Proposal for holding Fathers Equally Essay Example for Free

A Modest Proposal for holding Fathers Equally Essay Traditionally, the concept of abortion, child-rearing, home management, prostitution and even pornography are all attributed to women – women as subject. In the issue of abortion, women are more likely judged as immoral or not good parent for either aborting or not aborting her child (for certain reasons). In Child-rearing, the mothers are the very ones who are blamed if it happened that her children grew rebellious and defiant. Home management is in all likelihood tagged as women’s function. In the issues of prostitution and pornography, women are the central subjects for judgment. They are more seen as immoral as compared to how men are treated. In short, there are still unresolved problems regarding gender roles and gender biased structure of society. This essay addresses the issue of making fathers or men also accountable for the occurrence of such societal conflicts. Traditional Gender Roles By tracing our history, we could arrive at an evaluation that women and the mothers were discriminated in the society. Having a patriarchal structure of society wherein men or the fathers are labeled as superior over women or the mothers. The traditional structure inside the house was that the father was regarded as the head of the house whom has the highest authority. He has the final say in all things concerning the family. His well-established role as father was providing the needs of the family. Consequently, given such structure inside the home, the community and even the whole society became attached to that particular belief that only men or the fathers have the right to be the head or the bearer of the highest authority otherwise conflict would arise. Because of this traditional conception women and mothers were viewed as the destroyers of order and peace in the society if they would insist themselves as equal as or higher than men and the fathers. Recommendation According to Katha Pollit, the fathers should also be accountable for all the conflicts that arise inside the house, in the community, and in the society. (Barnet Bedau, 2004) They (the fathers) are not really attributed with perfect characteristics. They have also the predisposition of doing wrong things just like the mothers. When the marriage relationship failed, the mother should not the only one whom should be blamed. The father has also part in that failed relationship. When a child grew up as disobedient and rebellious, the mother is not the only one who is responsible for disciplining her child. The father, being also a parent of his child, has the responsibility of disciplining and molding his child’s attitude. In the case of abortion, mothers are not the only persons who make the problem. The father has also a responsibility towards the pregnancy of the mother. In this contemporary period, women are asserting and fighting for their equal rights with men. They are consistent with their campaign of establishing laws that would make them equal with men. In cases of parenting and marriage relationship, it is really unintelligible to say that only women have this responsibility of taking care and disciplining the children and working out their marriage life. The father has also such responsibilities toward his children and his wife. As a conclusion, all must be enlightened with the fact that everyone has a responsibility towards each other and towards the society. Men and the fathers are not exempted from this kind of responsibility. Women or the mothers cannot manage the home without the assistance and aid of her partner, the father or her husband. Both of them are responsible for molding and guiding their children. And truly, it takes two to tango. Reference: Barnet, S. , Bedau, H. (2004). Current Issues and Enduring Questions (7th student ed. ). Bedford/St. Martins.

Relationship Between Facebook Usage and Social Capital

Relationship Between Facebook Usage and Social Capital 1. Introduction The purpose of this research is to investigate the recent phenomenon known as social networks, and in particular the social networks associated with the World Wide Web and their impact on the social welfare (also known as social capital) of people. This topic is of particular interest to the researcher because of the increasing importance and span of the online social network sites. Thus understanding how they impact society in general. The scope of the research will be The Facebook – the biggest at this time online social network. The reason for the topic is the increase of the website in our lives and the many disputations whether it has positive or negative impact on its users. Therefore adequate research regarding key concepts and connections between The Facebook and social capital would benefit anyone who is interested in online social networks and their influence over societies. Before continuing with the research it is important to introduce key concepts and definitions which is to make easier for the reader to understand the matters at hand. 1.1 Key Definitions A  social network  is a  social structure  made up of individuals (or organizations) called nodes, which are tied (connected) by one or more specific types of  interdependency, such as  friendship,  kinship, common interest, financial exchange, dislike,  sexual relationships, or relationships of beliefs, knowledge or  prestige. As in almost everything in present days, the internet influences the social networks. A good example of that is the created in 2004 online social network: The Facebook. By 2007 it was reported to have more than 21 million registered members generating 1.6 billion page views each day (Needham Company, 2007). The site is closely incorporated into the everyday media practices of its users: Ordinary users spend about 20 minutes a day on the site, and two-thirds of users log in at least once a day (Cassidy, 2006; Needham Company, 2007). 1.2 Aims and Objectives The aim of this research is to examine the relationship between the use of Facebook, and the development and preservation of social capital – both bonding and bridging. Its objective is to determine whether online social networks and in particular The facebook have positive or negative impact on societies. 1.3 Key Research Questions Is Facebook positively connected with individuals who perceive bridging social capital? Will Facebook intensity be positively associated with people who perceive bonding social capital? Is Facebook helping people with face to face communication difficulties? Facebook Survey Pie Chart The remainder of the research is organized as follows: Section 2 reviews conceptual development and theories of the research questions. Section 3 reviews the research methods and how they address the questions and how the data will be collected. Section 4 shows the research plan vie diagram, displaying the different activities involved in producing the actual work and how they will happen in time. Section 5 concludes the research proposal by highlighting the importance of the research questions and their connection with the different theories. Section 6 is the bibliography and reference used for the research. 2. Literature Review Previous research suggests that Facebook users engage in searching for people with whom they have an offline connection more than they browse for complete strangers to meet (Lampe, Ellison, Steinfield, 2006). Much of the early research on online communities supposed that individuals using these systems would be linking with others outside their pre-existing social group or location, liberating them to form communities around mutual interests, as opposed to shared geography (Garton, Guila Haythornthaite, Dimitrova, Salaff, Wellman 1996). A benchmark of this early research is the assumption that when online and offline social networks overlapped, the directionality was  online to offline—online connections resulted in face-to-face meetings. For example Parks and Floyd (1996) report, that one-third of their respondents later met their online correspondents offline. As they mark, These findings imply that relationships that begin online rarely stay there. Much of the existing academic research on Facebook has focused on identity presentation and privacy (e.g., Gross Acquisti, 2005; Stutzman, 2006). Looking at the amount of data Facebook users present about themselves, the fairly open nature of the information, and the lack of privacy controls enacted by the users, Gross and Acquisti (2005) argue that users may be putting themselves at exposure both offline (e.g., stalking) and online (e.g., identify theft). Other recent Facebook study examines student perceptions of instructor presence and self-disclosure (Hewitt Forte, 2006; Mazer, Murphy, Simonds, 2007), sequential patterns of use (Golder, Wilkinson, Huberman, 2007), and the relationship between profile structure and friendship communication (Lampe, Ellison, Steinfield, 2007). Putnam (2000) distinguishes between bridging and bonding social capital. The former is linked to what network researchers refer to as weak ties, which are loose connections between persons who may provide useful information or fresh perspectives for one another but on average not emotional support (Granovetter, 1982). On the other hand, bonding social capital is found between individuals in tightly-knit, emotionally close relationships, such as family and close friends. Social capital generally refers to the assets accumulated through the relationships between people (Coleman, 1988). Social capital is a flexible term with a range of definitions in numerous fields (Adler Kwon, 2002), conceived of as both a cause and an effect (Resnick, 2001; Williams, 2006). Bourdieu and Wacquant (1992) define social capital as the sum of the resources, actual or virtual, that accrue to an individual or a group by virtue of possessing a durable network of more or less institutionalized relationships of mutual acquaintance and recognition (p. 14). The assets from these relationships can fluctuate in form and function based on the relationships themselves. Social capital has been related to a diversity of positive social outcomes, such as better public health, lower crime rates, and more resourceful financial markets (Adler Kwon, 2002). According to numerous instruments of social capital, this important resource has been deteriorating in the U.S. for the past several years (Putnam, 2000). When social capital declines, a community experiences augmented social disorder, reduced involvement in public activities, and potentially more mistrust among society members. Greater social capital increases commitment to a community and the ability to organize collective actions, among other benefits. Social capital may also be used for harmful purposes, but in general it is seen as a positive effect of interaction among participants in a social network (Helliwell Putnam, 2004). The Internet has been linked both to increases and decreases in social capital. Nie (2001), for instance, argued that Internet use detracts from face-to-face time with others, which might weaken an individuals social capital. However, this viewpoint has received strong criticism (Bargh McKenna, 2004). Furthermore, a number of researchers have claimed that online connections may add to or replace in-person interactions, mitigating any loss from time spent online (Wellman, Haase, Witte, Hampton, 2001). In fact, studies of physical (e.g., geographical) communities supported by online networks, such as the Blacksburg Electronic Village, have found out that computer-mediated interactions have had constructive effects on community relations, involvement, and social capital (Hampton Wellman, 2003; Kavanaugh, Carroll, Rosson, Zin, Reese, 2005). Lately, researchers have emphasized the significance of Online-based linkages for the formation of weak ties, which provide the foundations of bridging social capital. Donath and boyd (2004) theorize that SNSs (Social Network Services) could to a great extent add to the weak ties one could form and maintain, because the technology is well-suited to maintaining such ties inexpensively and effortlessly. Based on the earlier work, one could suggest the following assumption: Concentration of Facebook use should be positively connected with individuals perceived bridging social capital.    It is obvious that the Internet facilitates new connections, in that it provides people with another way to connect with others who share their interests or relationship goals (Ellison, Heino, Gibbs, 2006; Horrigan, 2002; Parks Floyd, 1996). These new connections may cause an increase in social capital; for example, a 2006 Pew Internet study analysed that online users are more likely to have a larger network of close ties than non-Internet users, and that Internet users are more likely than non-users to obtain help from core network members (Boase, Horrigan, Wellman, Rainie, 2006). Williams (2006) argues that even though researchers have examined possible downfalls of social capital in offline communities due to greater Internet use, they have not effectively explored online gains that could compensate for this. For that reason it could be proposed a second assumption on the relationship between Facebook use and close ties: Concentration of Facebook use should be positively related with individuals perceived bonding social capital. 3. Methodology The ontology of this research is such as: although Facebook is virtual and without material component, one can view and describe it as a real object, because it can be used, felt and its existence proved. Second is the epistemology, for which the objective perspective is used, because Facebook is seen as separate entity from the individual user. The environment is constant, thus the result is that the individual`s profile is what changes according to the virtual surrounding. This perspective makes it easier for marketers to analyse the user behaviour and give firms the opportunity to efficiently advertise and sell their products for maximizing profits. To provide evidence that the research findings are indeed correct, the positivist assumption will be used, because it is better and more accurate way of describing the topic, giving exact data for the research. An example of bad secondary date is the following pie chart: http://media.brainz.org/uploads/2009/02/facebook.png For the purpose of the research a comparison of the terms primary and secondary data is needed, so one can see why the author of the research chooses the second. Primary data is collected to be up to date and topic specific. This in no doubt leads to better and more accurate results. The big downfall of this method is its time consuming nature and the fact it is really expensive. On the other hand Secondary data is identified by Saunders et al (2003) as data previously collected, stored or published. The big plus of secondary data is that it is already published, analysed, structured and is reviewed by other professors and academics, who already evaluated it. There are two types of secondary data identified by Saunders et al (2003). These are qualitative and quantitative data. The qualitative data is usually analyses and text-like definitions whereas quantitative data is usually related to statistics and numbers. A good source of quantitative secondary data is census, housing, social security as well as electoral statistics and other related databases. It is exactly this type of data, that would be best to use in this research as it is easier, cheaper and less time consuming to obtain, while relatively reliable and least, but not last, by using secondary data it is easier to avoid privacy problems with the people the information was gathered from. As every method, secondary data has its disadvantages, which in this case are that the data may be collected for a different from the researcher`s aim and thus it can be distorted. The access to some secondary data sources can be costly and difficult. Furthermore it is proved that one has no real control over the quality and reliability of the secondary data at all. (Saunders, M. Et al. 2003) For that reason when collecting the secondary data it is vital to measure its validity and whether it meets the researcher`s needs. There is always bias in the data, so it is important to find as many sources as possible to minim ise the bias. (Saunders, M. Et al. 2003). For this exact research the secondary data will be collected from analysed written surveys, questionnaires, telephone surveys, observation focus groups and existing records. Each of those has their own pros and cons in terms of how much qualitative data can be extracted out of them. It is clear that written surveys with determined scales will give more pure numbers and thus make the descriptive statistics analysis easier. On the other hand processing telephone surveys and observation focus groups would be harder and more time consuming. But as stated above one need as much data sources as possible to fully analyse and give reliable and non biased answer on a topic as large as the impact of the largest online social network – Facebook on its users. 4. Research plan: Step one: writing the proposition Step two: make a research on the possible resources available and making a list of the most useful sources. Step three: Following the proposition methods, mine the needed quantitative data from the resources. Step four: Analyse and process the raw quantitative mined data via descriptive statistics analysis and the qualitative data analysis. Step five: Summaries the data found from the previous steps and based on it start writing the actual dissertation. Step six: Review the Reference and bibliography carefully and write it. Step seven: Give the semi-finished dissertation to the advisor for ideas of improvement. Step eight: Improve and polish the dissertation and then wrap it up for submission.http://thomaslarock.com/wp-content/uploads/2009/06/datamining.jpg http://www.42u.com/images/data-center-resources.jpghttp://howtowriteathesis.net/wp-content/uploads/2009/07/writingabook.jpg http://lib.store.yahoo.net/lib/classic-motoring/Flex3401VRGCarPolisher.jpg -1 -2- -3-http://www.whole-person-counseling.com/Images/bookstack.gifhttp://onetick.files.wordpress.com/2010/10/innovation_1.jpg?w=640 http://images.huffingtonpost.com/2008-11-17-2Advisor.GIF -4--5- -6- -7- -8- 5. Conclusion With the data that could be gathered using the models described above, one will have a more in-depth, reliable and useful information about the actual benefits and drawbacks Facebook gives in terms of social and bonding capital. It will be seen whether the theories suggesting Facebook helps people with face communication difficulties are indeed true. In general, conducting this research will provide data that is important for understanding the ever-growing online social networks and how to cultivate them to bring maximum benefits, not only for socializing, but for businesses, education, helping people overcome socializing problems and improving our lives in general.http://www.neurosoftware.ro/programming-blog/wp-content/plugins/wp-o-matic/cache/521f7_facebook_like_button.jpg

When Will We Learn :: essays research papers

The gods must be crazy. Strange pollen is in the air. Like Mr. Dylan said, 'The times, they are a-changin' '. What has it been, thirty years since he penned that line? What has changed? America, as a whole has wallowed in the pitfalls of it's own failures and mistakes for so long that we can't seem to break through this bad habit. Sitting here in out artificial pride and patriotism as we go out on the limb of World War Three. We tap dance on the landmines of world dominance. We are not in control anymore. And yet, we think he have this power over all. And it's this grand feeling of strength that fills our weakening hearts every time we look at that flag, that is going to spread it's poison through out us when we least expect it. 'The times they are a changin' '. Or at least we thought they were. Or have we just spent our lives covering up every threat, masking every failure, and then proceed with advances with hopes that they will overshadow that horrible truth? The fact of the matte r is, we have grown too comfortable. Spontaneity is dead and gone. Or maybe it is just buried alive, and someone or something will dig through the soil and revive the American Dream. Because it has been discarded from our minds. We have lost that motivation, that inner drive, that heart and soul of what made this blistered nation appear to be great. We've degenerated so far that now the warts are beginning to emerge from underneath the surface. Underneath where the truth lies. And the truth lied underneath because no one ever learns from their mistakes. No one owns up to the responsibility. Which explains this whole conflict in Kosovo. God willing this will be the end of times, the final straw. On the brink of nuclear war. Just wipe the whole fucking world, and cut God a break from having to do it himself. Of course, that is what the book of Revelation is really saying. I don't honestly find the apocalyptic nature of that book very frightening, not after I stop and take one look aro und me. I don't think that I will be woken from the sounds of sleep by the beckoning blows of trumpets from the sky to see Jesus Christ descend from the clouds.

Charles Dickens :: GCSE English Literature Coursework

Charles "David Copperfield" Dickens (1812 - 1870) Charles John Huffam1 Dickens was born 7 February 1812, second child of John and Elizabeth Dickens. The family would eventually number seven children, plus a son who died in infancy, and since neither parent seemed able to economize, things were generally very hard financially for the family. Charles attended school for a time in Kent, where the happiest days of his childhood were spent, but when the family moved to London in 1822, Charles was simply never re-enrolled in school, and was left to wander London largely unattended2. When the oldest child, Fanny, was sent to the Royal Academy of Music for training as a pianist, Charles, then 12, was deemed old enough to work to help pay the family expenses. So, for six months, he worked in a factory pasting labels onto containers of shoe polish. While there, John Dickens was thrown into debtor's prison, and released a few months later under the Insolvency Act3. It was a feud between John Dickens and the factory owner that eventually got Charles out of the factory and back in school, though Elizabeth tried her best to make him go back, which Charles never quite forgave her for. The factory experience will show up again and again in Charles' novels, and it also left him with something of a phobia about being dirty. In 1827, Charles left school again, more voluntarily this time, and took work as a law clerk, and then a parliamentary reporter. Though he also toyed with the idea of taking the stage (he loved amateur theatricals all his life), he eventually starts writing sketches for two of the London newspapers4, publishing them under the name 'Boz'. In 1835, now quite well-established in his sketch-writing, Charles proposed to Catherine Hogarth, daughter of George Hogarth, who had been advisor to Sir Walter Scott. They married in April of 18365, and the sweet-tempered Catherine generally allowed Charles to take charge of everything, including even the eventual naming of their children. That same year, Charles's began writing The Pickwick Papers, and suddenly he was famous. Imitations of Pickwick appeared everywhere. The now firmly upper-middle-class Charles still has many family problems, however. His father is still in debt more often than not, even going so far as to try to borrow money using his son's name, and Charles ends up paying most of John's debts.

Analysis of Anne Moodys Coming of Age in Mississippi Essay -- Anne Mo

Analysis of Anne Moody's Coming of Age in Mississippi Anne Moody’s Coming of Age in Mississippi is a narrated autobiography depicting what it was like to grow up in the South as a poor African American female. Her autobiography takes us through her life journey beginning with her at the age of four all the way through to her adult years and her involvement in the Civil Rights Movement. The book is divided into four periods: Childhood, High School, College and The Movement. Each of these periods represents the process by which she â€Å"came of age† with each stage and its experiences having an effect on her enlightenment. She illustrates how important the Civil Rights Movement was by detailing the economic, social, and racial injustices against African Americans she experienced. Moody’s childhood lacked any positive influences; she was the child of poor sharecroppers who worked for a white farmer and her father deserted the family for another woman. She attended segregated schools and was forced to start working from the fourth grade on in order to help support her poor family. After her father left them, her mother moved them off the plantation and closer to Centreville, Mississippi in order to try and support the family. Her mother eventually married a man whose family did not get along with her and as a teenager Moody felt sexually harassed by her stepfather thus causing Moody to move out while she was still in high school. There were many acts of violence that took place during Moody’s childhood that helped prove to her that interracial relationships were unacceptable. For example, white people burned down the Taplin family home, killing everyone inside. Moody recalls being in shock and everyone in the car sitting still in dead silence, â€Å"We sat in the car for about an hour, silently looking at this debris and the ashes that covered the nine charcoal-burned bodies . . . I shall never forget the expressions on the faces of the Negroes. There was almost unanimous hopelessness in them.† It wasn’t until highschool when she came to her first realization about the racial problems and violence that have been plaguing her when a fourteen-year-old African American boy is murdered for having whistled at a white woman. Before this, Moody was under the impression that â€Å"Evil Spirits† were to blame for the mysterious deaths of African Americans, â€Å"Up ... ...nspired to make a change that she knew that nothing could stop her, not even her family. In a way, she seemed to want to prove that she could rise above the rest. She refused to let fear eat at her and inflict in her the weakness that poisoned her family. As a child she was a witness to too much violence and pain and much too often she could feel the hopelessness that many African Americans felt. She was set in her beliefs to make choices freely and help others like herself do so as well. Toward the end of Moody’s autobiography, it is obvious that all her experiences and challenges in life had deeply affected her. In a way, she seemed tired and frustrated of fighting and struggling, â€Å"I sat there listening to ‘We Shall Overcome,’ looking out of the window and the passing Mississippi landscape. Images of all that had happened kept crossing my mind: The Taplin burning, the Birmingham church bombing, Medgar Evers’ murder, the blood gushing out of McKinley’s head, and all the other murders.† In the background people were singing We Shall Overcome and she wondered to herself how true those three words could be. All she thought to herself was, â€Å"I wonder. I really WONDER.† Analysis of Anne Moody's Coming of Age in Mississippi Essay -- Anne Mo Analysis of Anne Moody's Coming of Age in Mississippi Anne Moody’s Coming of Age in Mississippi is a narrated autobiography depicting what it was like to grow up in the South as a poor African American female. Her autobiography takes us through her life journey beginning with her at the age of four all the way through to her adult years and her involvement in the Civil Rights Movement. The book is divided into four periods: Childhood, High School, College and The Movement. Each of these periods represents the process by which she â€Å"came of age† with each stage and its experiences having an effect on her enlightenment. She illustrates how important the Civil Rights Movement was by detailing the economic, social, and racial injustices against African Americans she experienced. Moody’s childhood lacked any positive influences; she was the child of poor sharecroppers who worked for a white farmer and her father deserted the family for another woman. She attended segregated schools and was forced to start working from the fourth grade on in order to help support her poor family. After her father left them, her mother moved them off the plantation and closer to Centreville, Mississippi in order to try and support the family. Her mother eventually married a man whose family did not get along with her and as a teenager Moody felt sexually harassed by her stepfather thus causing Moody to move out while she was still in high school. There were many acts of violence that took place during Moody’s childhood that helped prove to her that interracial relationships were unacceptable. For example, white people burned down the Taplin family home, killing everyone inside. Moody recalls being in shock and everyone in the car sitting still in dead silence, â€Å"We sat in the car for about an hour, silently looking at this debris and the ashes that covered the nine charcoal-burned bodies . . . I shall never forget the expressions on the faces of the Negroes. There was almost unanimous hopelessness in them.† It wasn’t until highschool when she came to her first realization about the racial problems and violence that have been plaguing her when a fourteen-year-old African American boy is murdered for having whistled at a white woman. Before this, Moody was under the impression that â€Å"Evil Spirits† were to blame for the mysterious deaths of African Americans, â€Å"Up ... ...nspired to make a change that she knew that nothing could stop her, not even her family. In a way, she seemed to want to prove that she could rise above the rest. She refused to let fear eat at her and inflict in her the weakness that poisoned her family. As a child she was a witness to too much violence and pain and much too often she could feel the hopelessness that many African Americans felt. She was set in her beliefs to make choices freely and help others like herself do so as well. Toward the end of Moody’s autobiography, it is obvious that all her experiences and challenges in life had deeply affected her. In a way, she seemed tired and frustrated of fighting and struggling, â€Å"I sat there listening to ‘We Shall Overcome,’ looking out of the window and the passing Mississippi landscape. Images of all that had happened kept crossing my mind: The Taplin burning, the Birmingham church bombing, Medgar Evers’ murder, the blood gushing out of McKinley’s head, and all the other murders.† In the background people were singing We Shall Overcome and she wondered to herself how true those three words could be. All she thought to herself was, â€Å"I wonder. I really WONDER.†

Morality in Islam Essay

Morals are the standards set by society for an ethical human behavior. It can also be called the ability to distinguish between right and wrong. Morality is the adherence to the moral values present in the society, especially the following of good moral conduct. Islam is a comprehensive way of life, and morality is one of the cornerstones Islam. Morality is one of the fundamental sources of a nation’s strength, just as immorality is one of the main causes of a nation’s decline. Islam has established some universal fundamental rights for humanity as a whole, which are to be observed in all circumstances. To uphold these rights, Islam has provided not only legal safeguards, but also a very effective moral system. Thus, whatever leads to the welfare of the individual or the society and does not oppose any maxims of the religion is morally good in Islam, and whatever is harmful is morally bad. Given its importance in a healthy society, Islam supports morality and matters that lead to it, and stands in the way of corruption and matters that lead to it. The guiding principle for the behavior of a Muslim is â€Å"Virtuous Deeds†. This term covers all deeds, not only acts of worship. The Guardian and Judge of all deeds is God Himself. Morals in the general society might have evolved considerably over the centuries but their main purpose remains the same; i. e. to practice good behavior and abstain from ill doings and injustice. The pursuit of justice, tolerance and fairness has been appreciated and upheld by man for centuries, and detest for evil doings and cruelty has been ever present. Morality has a very important role in the religion of Islam and in the life of a Muslim. Islam tells us that the conscience of a person has it in him to do good deeds and refrain from evil. The Holy Quran calls good, maruf-a well known things and evil, munkar-an unknown thing. It means that it is desirable to do good deeds and undesirable to indulge in evil practices. The Quran says: â€Å"By the Soul! And the proportion and order given to it, and its enlightenment as to its wrong and its right- truly he succeeds that purifies it, and he fails that corrupts it. † (91:7-10) The moral values in Islam deal with the relationship of a man with his God, man with his fellow beings and the man’s relationship with his soul. The moral codes given to Muslims to follow are Divine guidance from Allah himself. These codes and values stand the test of time and are universal in their nature. One can realize how much importance and is given to morals in Islam. The Holy Prophet (pbuh) said that the good manners and morals were the real test of a man’s excellence. He (pbuh) said: â€Å"The best of you are those who have the most excellent morals. † The moral values of Islam are instrumental towards creating a healthy and a sustainable society. The moral values in Islam emphasize on piety, patience, forgiveness, justice, kindness brotherhood, equality, truthfulness, lawful earning and acquisition of knowledge. The Holy Quran signifying the value of justice says; â€Å"†¦for Allah loves those who are fair and just. † (49:9) The morals in Islam also incorporate the conduct of an individual towards his parents, spouse, relatives and neighbors. Islam instructs the follower to give his fellow beings their due rights and complete his obligations towards them. The guidance for human beings to live their life in Islam comes through Divine commands. The promise of paradise, and the warning from the inexplicably hot fire of the hell, motivates the believer to follow the right path. The Divine guidance sets the standard for the most excellent possible moral behavior. Importance of morality in Islam is beautifully captured in the saying of the Holy Prophet (pbuh): â€Å"The thing which will make the majority of the people enter Paradise is fear of Allah and good manners. † he most fundamental characteristics of a Muslim are piety and humility. A Muslim must be humble with God and with other people: â€Å"And turn not your face away from people (with pride), nor walk in insolence through the earth. Verily, God likes not each arrogant boaster. And be moderate (or show no insolence) in your walking, and lower your voice. Verily, the harshest of all voices is the voice (braying) of the ass. † (Quran 31:18-19) Muslims must be in controls of their passions and desires. A Muslim should not be vain or attached to the ephemeral pleasures of this world. While most people allow the material world to fill their hearts, Muslims should keep God in their hearts and the material world in their hand. Instead of being attached to the car and the job and the diploma and the bank account, all these things become tools to make us better people. â€Å"The Day whereon neither wealth nor sons will avail, but only he (will prosper) that brings to God a sound heart. † (Quran: 26:88-89) Principles of Morality in Islam. God sums up righteousness in verse 177 of Surat Al Baqarah: â€Å"It is not righteousness that you turn your faces towards East or West; but it is righteousness (the quality of ) the one who believes in God and the Last Day and the Angels, and the Book, and the Messengers; who spends of his wealth, in spite of love for it, to the kinsfolk, to the orphans, to the needy, to the wayfarer, to those who ask and for the freeing of slaves; and who is steadfast in prayers, and gives Zakah (Alms); and those who fulfill their covenants which they made; and who are patient and perseverant in poverty and ailment and throughout all periods of fighting. Such are the people of truth, the pious. † This verse teaches us that righteousness and piety is based before all else on a true and sincere faith. The key to virtue and good conduct is a strong relation with God, who sees all, at all times and everywhere. He knows the secrets of the hearts and the intentions behind all actions. Therefore, a Muslim must be moral in all circumstances; God is aware of each one when no one else is. If we deceive everyone, we cannot deceive Him. We can flee from anyone, but not from Him. The love and continuous awareness of God and the Day of Judgment enables man to be moral in conduct and sincere in intentions, with devotion and dedication: â€Å"Indeed, the most honorable among you in the sight of God is the most pious. † (Quran 49:13) Then come deeds of charity to others, especially giving things we love. This, like acts of worship, prayers and Zakah (mandatory alms), is an integral part of worship. A righteous person must be reliable and trustworthy. Finally, their faith must be firm and should not wane when faced with adversity. Morality must be strong to vanquish corruption: â€Å"And God loves those who are firm and steadfast. † Patience is often hardest and most beautiful when it’s against one’s own desires or anger: â€Å"And march forth toward forgiveness from your Lord, and for Paradise as wide as are the heavens and the earth, prepared for the pious. Those who spend (in the way of God) in prosperity and in adversity, who repress anger, and who pardon people; verily, God loves the doers of the good deeds. † (Quran 3:133) These three acts are among the hardest things for most people, but they are also the key to forgiveness and to paradise. Are they not the best, those who are able to exercise charity when they are in need themselves, control when they are angry and forgiveness when they are wronged? This is the standard by which actions are judged as good or bad. By making pleasing God the objective of every Muslim, Islam has set the highest possible standard of morality. Morality in Islam addresses every aspect of a Muslim’s life, from greetings to international relations. It is universal in its scope and in its applicability. Morality reigns in selfish desires, vanity and bad habits. Muslims must not only be virtuous, but they must also enjoin virtue. They must not only refrain from evil and vice, but they must also forbid them. In other words, they must not only be morally healthy, but they must also contribute to the moral health of society as a whole. â€Å"You are the best of the nations raised up for (the benefit of) men; you enjoin what is right and forbid the wrong and believe in God; and if the followers of the Book had believed it would have been better for them; of them (some) are believers and most of them are transgressors. † (Quran: 3:110) The Prophet, may the mercy and blessings of God be upon him, summarized the conduct of a Muslim when he said:â€Å"My Sustainer has given me nine commands: to remain conscious of God, whether in private or in public; to speak justly, whether angry or pleased; to show moderation both when poor and when rich, to reunite friendship with those who have broken off with me; to give to him who refuses me; that my silence should be occupied with thought; that my looking should be an admonition; and that I should command what is right. † The love and continuous awareness of God and the Day of Judgment enables man to be moral in conduct and sincere in intentions, with devotion and dedication. The Glorious Qur’an also says:Say: the things that my Lord hath indeed forbidden are: shameful deeds, whether open or secret; sins and trespasses against truth or reason; assigning of partners to Allah, for which He hath given no authority; and saying things about Allah of which ye have no knowledge. [Al-Qur’an 7:33]It is interesting that the Qur’an refers to â€Å"sins and trespasses against truth or reason†. It is an indication of God’s blessing to every human being, of an innate moral sense. Such a moral sense, when uncorrupted by family or society, is what leads people to commendable acts of virtue. Islam aims to enhance and amplify the moral sense in every human being and adorn the individual’s character with the noblest of virtues. The Islamic moral principles therefore, appeal naturally to the human intellect, while elevating the pursuit of morality to the level of worship. This is because Islam holds every action that is done with the goal of attaining of God’s pleasure to be worship. | Morality and the individual The guiding principle for the behavior of a Muslim is what the Qur’an refers to as Al `Amal Assalih or virtuous deeds. This term covers all deeds, not just the outward acts of worship. Some of the most primary character traits expected of a Muslim are piety, humility and a profound sense of accountability to God. A Muslim is expected to be humble before God and with other people. Islam also enjoins upon every Muslim to exercise control of their passions and desires. Islam warns against vanity and excessive attachment to the ephemeral pleasures of this world. While it is easy to allow the material world to fill our hearts, Islam calls upon human beings to keep God in their hearts and to use the material world in moderation and in accordance with God’s guidance. The Glorious Qur’an says: â€Å"The Day whereon neither wealth nor sons will avail, but only he (will prosper) that brings to Allah a sound heart† [Al-Quran: 26:88-89] Charity is one of the most commendable acts in Islam. In fact, Zakah, the annual charity that is obligatory on every Muslim who has accrued wealth above a certain level, is one of the pillars of Islam. Gratitude in prosperity, patience in adversity, and the courage to uphold the truth, even when inconvenient to oneself, are just some of the qualities that every Muslim is encouraged to cultivate. Morality and Society For an individual as well as a society, morality is one of the fundamental sources of strength, just as immorality is one of the main causes of decline. While respecting the rights of the individual within a broad Islamic framework, Islam is also concerned with the moral health of the society. Thus, everything that leads to the welfare of the individual and the society is morally good in Islam, and whatever is harmful is morally bad. Given its importance to a healthy and just society, Islam supports morality and matters that lead to the enhancement of morality, and stands in the way of corruption and matters that lead to the spreading of corruption. The injunctions and prohibitions in Islam are to be seen in this light Conclusion Morality in Islam addresses every aspect of a Muslim’s life, from greetings to international relations. It is universal in its scope and in its applicability. A Muslim is expected to not only be virtuous, but to also enjoin virtue. He/She must not only refrain from evil and vice, but must also actively engage in asking people to eschew them. In other words, they must not only be morally healthy, but must also contribute to the moral health of society as a whole. The Prophet Mohammed (peace be upon him) summarized the conduct of a Muslim when he said: â€Å"My Sustainer has given me nine commands: to remain conscious of God, whether in private or in public; to speak justly, whether angry or pleased; to show moderation both when poor and when rich, to reunite friendship with those who have broken off with me; to give to him who refuses me; that my silence should be occupied with thought; that my looking should be an admonition; and that I should command what is right. †