Ethnic Identity Construction Essay Example for Free

Ethnic Identity Construction Essay Abstract The point of this paper is to help the reader grasp the different aspects of human identity construction with regards to ones race and/or ethnicity. This is a topic that is incredibly important to all races of people regardless of economic class or whatever else is seemingly more important. It is quite impossible to go throughout life without forming an idea of who you are or where you have come whether you care to make it a part of your daily life, have no choice or acknowledge it when it is convenient; without that knowledge I find it difficult to fully make the most of life. Through the readings from the semester and class discussions I have come to the conclusion that White ethnics choose to either assert their ethnicities thickly or thinly, or they chose to incorporate it into their lives symbolically. Blacks on the other side of the spectrum lack choice in their racial identity because their race is visible and so it is assigned to them. Asians have both the ability to choose to assert their specific ethnicities but they are racially assigned. The issue with racial and ethnic construction is that it is born of social construction-what others believe of your race to be true. This can make the identity construction process much more difficult depending upon your racial or ethnic background. Regardless, I find this to be an important part of the identity construction journey. How many cares one loses when one decides not to be something but to be someone. These words were spoken by the infamous French fashion designer, Gabrielle â€Å"Coco† Chanel. In America today, these words could not ring truer in the subject of identity. â€Å"Who am I? †, â€Å"Where do I come from? † All questions of self reflection which undoubtedly each individual asks themselves on a daily basis. These questions are not elaborate in structure but hold a great deal of weight to them and contain countless answers. White ethnics face the decision of whether or not to include their ethnicities into their identity construction; their racial invisibility gives them the choice to identify. Racial minorities self define differently from those of the white majority-there often is no choice. There are many different facets of identity construction that create the varying formulas with which Black Americans must create their racial identity. The blatant visibility of race for Blacks creates many of the difficulties that they face in the United States varying from the generalized stereotypes, entry into the coveted middle class of America. These are some of the factors that determine whether or not a positive Black identity is being formed. Lastly, Asian Americans, have found themselves in that strange middle ground of identity construction; their struggle is not exactly like that of Black Americans but they are also not easily accepted like the dominant white group. The unique factors that help Asian Americans shape their identity are the same ones that make it difficult for others outside of their race to define them. It is with this unusual combination that Asian Americans have been given the convenient ability to choose to assert their specific ethnicities and to assimilate like white ethnics while still feeling the effects of racial constraint and having their race assigned to them like Black Americans. White Ethnic Identity Construction Today we look at the possible ways the white racial group define themselves; how they appear to others of their same race as well as to non-whites and the impact of American societal expectations on the self, ultimately creating a portrait of how white ethnics construct their ethnic identity throughout the generations and the evolution of ethnic value over time. It is all too common to hear an individual say â€Å"I don’t care what people think of me† or â€Å"Their opinion doesn’t matter,† although that may be their thought process, little do they know that it is the interaction with other human beings that helps form each person’s sense of self and that every person’s opinion of you matters a great deal. â€Å"Identity cannot exist apart from a group†¦Ã¢â‚¬  (Gans, 1991, p. 430). Each person bounces their personality off of other people and it is from their reactions to us that we base our identities on. This idea is called â€Å"The Looking Glass Self† developed by Charles Cooley. Cooley argues that every time we interact with another person, we see ourselves in a mirror that they hold up to us and our reflections shape our sense of self (Butler-Sweet, 2011, Sep. 20). Essentially our self definitions are based on how others see us. We cannot escape it, the society that we live in is based on interaction with other people and humans, by nature are visual; we judge first by what we see. This is why race is the defining factor in American society but mainly for non-whites. The white race in America is dominate, however, it is not dominate because of the race itself but because of the culture that was formed from it. This idea of â€Å"whiteness† stems from European ideals where historically white ethnics had the most education and were Christians opposed to the non-Christians who were also not white. When Europeans came over to America they brought these ideals with them and used them as a foundation for the new culture they were creating that placed large emphasis on church, family, and accumulating wealth and with that social status (Zack, 1998, p. 61). These ideals were the foundation of American culture and since this culture was created by whites, American became synonymous with white, white became the norm and therefore transparent. If you are white in America it is highly unlikely that you will notice your race on a daily basis unless you are placed in a situation where you are surrounded by non-whites and forced into awareness. It is a definite advantage to have your race be invisible to everyone; when you are accustomed to seeing something, you do not think about it. That being said, according to the â€Å"Looking Glass Self†, hardly anyone, white or non-white will reflect a white person’s whiteness to them. Having race viewed as insignificant in a white individual’s identity. Due impart, to the diminished importance of race to white identity construction, ethnicity among white ethnics is a choice. White ethnics can decide if they want their ethnicity to be a part of what shapes their identity and if they do chose to assert an ethnicity they chose once again if they want to assert it thickly or thinly. Growing up in Connecticut, I know that there is not as wide a variety of ethnicities as there could be among white ethnics but in a few of the less suburban areas in Connecticut, namely New Britain, certain white ethnics choose to thickly assert their ethnicity. In New Britain there is a large population of Polish white ethnics; they speak the language and have ethnic markets and restaurants. They choose to incorporate their ethnicity into their everyday lives and associate with those of that same ethnicity. On the flip side, in my suburban hometown of Farmington, Connecticut, there were a decent amount of Polish people who attended my high school however, most choose to thinly assert their ethnicity mostly by only claiming their ethnicity when it came to soccer or eating polish food during the holidays. The importance of ethnicity to white ethnics is often asserted thinly if at all. The amount of emphasis placed on the value of ethnic identity among whites is not the same as it has been in times past; the emphasis has now been placed on American culture and what is considered valuable. If white ethnics choose to include their ethnicity in their identity today, it would most likely be symbol of what once was. When Europeans first came to America from whichever country, their original ethnic background was everything. The language, food, traditions, clothing and music was a constant influence on their everyday lives as first generation Americans. Community ties to people of your same ethnicity were incredibly important as it was an extension of your immediate family. Being the â€Å"new kids on the block† so to speak, was what kept these ethnic communities very tightly knit however, each generation after began to slowly back away from those original ties and started to assimilate into the dominate American culture. The acculturation process starts in second generation white ethnics where original ethnic traditions that they grew up with become not as important because now, fitting in to the dominate culture is the way to progress. The third generation white ethnic, has fully assimilated into American culture and has little interest in their ethnicity because by now they have figured out that in being a white ethnic, they fit into the dominate culture and ethnicity is not necessary. It may not necessarily be a hindrance to their economic, intellectual or social success, but it also is not a part of them that they feel needs to be asserted; it is at this point, that ethnic symbolism begins to show up (Gans, 1991, p. 430). Through intermarriage and acculturation, third generation white ethnics and beyond often know little about their ethnicity or by now ethnicities. Sometimes there are so many ethnicities to choose from, from either parent that a white ethnic will simply pick out the stereotypes of a certain ethnicity in their genetic arsenal that they feel they can identify most with as a way of feeling ethnic of their ethnic identity. Physical traits are often used as the indicator for which ethnicity a white ethnic will chose to identify with; one of my closest friends is Luxembourgian, German, Scandinavian, Swedish, Norwegian, and Scottish. Despite the fact that her last name itself is German, she chooses to associate her fair skin, blonde hair and blue eyes with her Scandinavian and Swedish ethnicities; this is probably in large part due to her mother’s family who’s history holds more interest to her as well as people who look the most like her. She uses her physical features as symbols of her ethnicity, nothing more. It is often that if one side of the family is more vocal about a certain ethnicity or ethnicities within the family that as a result, the children will associate more with that ethnicity or ethnicities (Waters, 1998, p.60). The majority of white ethnics are of the upper middle class in American society because the race is not a constraint for them and so they have access to jobs and to education that non-whites may not have. This American culture or â€Å"whiteness† by itself leads to a sense of monotony to some white ethnics and so the symbolic ethnicity comes into play as a way to liven things and bring back a since of individuality; to not be â€Å"just American† (Waters, 1998, p. 90). Non-whites in America maintain their ethnicity and embrace it because they are not given as equal a chance to assimilate into the dominate culture and without that opportunity, they are cut off from the jobs, that would provide money to become educated and progress in the American way and therefore stay very rooted in their original culture and maintain a strong sense of community which many white ethnics do not have. The constraints of white ethnic identity are few. The invisibility of whiteness gives white ethnics a definite upper hand and even further so, when it comes to their ethnicity they can make the choice. The possibilities for white ethnic identity and furthermore, their identity as a whole would seem to be very flexible. They lack only, it would seem when it comes to the sense of community. In the American culture, as it has evolved into today, the majority population’s focus is on wealth and social status and so nothing else comes to matter. White ethnics as a whole suffer little if any because, being the dominant race and culture; it is rare to find any door closed; the invisibility of their race gives them an unseen advantage which racial minorities do not have. Black Racial Identity Construction. As mentioned previously in discussing white ethnic identity construction, Cooley’s Looking Glass self was a prime factor in how identity is shaped, particularly for Black Americans. The mirror that is continuously held up to each Black person is a constant reminder that their race is a large part of how others define them. Unlike the dominant White group, race is nowhere close to being invisible for Blacks. W. E. B DuBois applies the basic idea of Cooley’s looking glass self, most specifically to the Black minority group with this concept of a â€Å"double consciousness† (Butler-Sweet, 2011, Nov. 3). Much like the looking glass, the double consciousness stresses that you will never be able to truly see yourself if you are of the Black minority group because others will see your race first and automatically reflect a negative image. If this double consciousness continues it can create, what Cornell West calls a Nihilistic threat; internalizing the negative impressions of your racial group and therefore yourself. Beverly Daniel Tatum points out in her book â€Å"‘Why Are All the Black Kids Sitting Together in the Cafeteria? ’† that young children do not view racial differences as an issue but rather as a topic of curiosity, however, as the child reaches, what she calls, the â€Å"encounter stage† around adolescence race becomes very noticeable and if parents are not careful, their child will internalize all of the negative connotations of what it is to be Black (p. 55). The rest of that child’s life they will be reminded daily of their race, not necessarily in demeaning racial slurs, but in indirect forms of racism and prejudices. Unlike their White counterparts, Black Americans do not have the privilege of letting their race be invisible in society. Being the dominant group, White is expected and accepted-their race is invisible but as a minority group, Blacks do not have the choice of blending in; race is not only an assigned part of one’s identity if you are Black but it is thickly assigned which creates the boundaries and sense of separateness among the different racial groups. Identifying oneself as Black is essential for a member of the Black minority group if they wish to avoid self conflict. Wishing that you were not Black or attempting to be something other than Black only exasperates the issue. This negative view has to do with prejudices which transformed into stereotypes about Black Americans and translated into the negative Black identity which Black adolescents begin to form and even take with them into adulthood. Ones view of what it means to be Black can be fuelled primarily through stereotypes which can lead to a disdain of your own race. This could be expressed in a need to be the opposite of all those stereotypes, which was manifested as the Black kid not sitting at the all Black table (Tatum, 1997, p. 67). He refused to associate himself with those of his race because of the stereotypes that were reflected through â€Å"the looking glass. † This can at times be rectified later in life through exposure to positive examples of Black peoples, particularly those who are college educated. According to the double consciousness, the fact that you are Black is already assigned and therefore asserting it further, is unnecessary. The idea that having a positive Black identity is contingent upon putting your race first is redundant because it is already visible to everyone you come in contact with. It is as if you are a book and your race is the plastic covering around it; people cannot open the book because the plastic is sealed so tightly around it. In order for there to be a positive black identity all that is necessary is a full acceptance of your race and the positive aspects of it. The presence of positive Black role models in the life of a Black youth early on encourages a positive Black identity and expels most of the widely spread negative stereotypes. (Tatum, 1997, p.55). With largely widespread negative views on Black Americans as a whole and stereotypes being perpetuated regularly it is easy for a Black person to feel victimized; caged into a role even. The most readily available images of Black people in the media are often those that portray blacks in dire, downtrodden striates or extreme poverty. Sadly, this generalized portrait of Black Americans is overly, the dramatized and filled with gang violence, illegal drug sale, and so on. This type of life has been glorified in popular music; rappers especially speak of having been poor and having to live in the projects-the only way to survive being crime. Whatever is most commonly projected will be the easiest to accept as your only choice if you are Black. Lack of funding in lower income communities, the majority of which are populated by Black Americans, create low grade schools decreasing the ability or even the possibility for Black minorities to go on to higher education. America is a country built on capitalism; if one group cannot keep up with the dominant group financially they will fall back. Only 30% of Black Americans are impoverished but as a whole, are widely accepted as poor because of the media’s attention on densely populated, majority black communities (Butler-Sweet, 2011, Nov. 10). When this negative view becomes the norm, it is hard for Black youth to see much else, which is often why the minority of Blacks who rise above the negative stereotypes their racial identity is questioned by others of their same race. Since the idea of a middle class and the suburbs is a social class largely dominated by the dominant white group, some would find Black Americans as a part of that middle class to be an oddity. It is automatically assumed that because the White race is dominate in American society that they would have the jobs, the wealth, education and ability to enter seamlessly into the middle class realm and above. However, racial prejudices and stereotypes have made it so that it is quite uncommon to find a Black family in a predominantly White suburb; the symbol of the middle class. Somehow, through hard work, sacrifice or well-off parents, Blacks have managed to go on to higher education and thereafter; higher paying jobs, earning them a spot in the middle class. Unfortunately, this kind of success among Black people of the middle class does not sit well with those that live below it. It is the truest statement to say that personally, growing up in a largely White suburb, endured an intense inquisition about my racial affiliation from my Black peers who were bused in from Hartford. I was told that I â€Å"dressed White†, â€Å"talked White†, and many a time that I was in fact White or an â€Å"Oreo† as they would put it. Many of my White friends would joke around with me that I was not Black. There is nothing more offensive than being told, in so many words, that because your parents were educated, held well paying jobs, bought a house in the suburbs and educated you in a majority White school system, that you were no longer Black; worse even, being scrutinized and ignored by people of your own race because of a difference in social class. Tatum speaks of the same issues in her book, she even states how important it is for young Black people in predominantly White communities to connect with other Black peers to share experiences and increase awareness of daily life outside of the suburbs (Tatum, 1997, p.69-70). One would think that coming to a university with a larger community of Blacks than in my high school would open doors, but sadly I find that the divide is almost completely the same. The Black friends I have made since attending the University of Connecticut have been ones that share a similar background as myself; rarely do non-suburban Black people and I become friends and it is not for lack of effort on my part. I would like to think that I keep a positive attitude towards both Whites and Blacks but because of the stereotypes so deeply ingrained in many of us, it is difficult to lay them down and redirect our way of thinking. It is this reason, among others why other racial and sometimes ethnic minorities have difficulty being accept in America, Asian Ethnic and Racial Identity Construction The entrance into America for Asians is considered to be the first wave of immigration. This wave is relatively recent beginning in the early 19th century with the Chinese who immediately moved out west where the work they were given was largely agricultural. Like all immigrants coming into the United States, the Chinese, Japanese and later other groups like Filipino, Korean, and Vietnamese, among others, all faced discrimination from the dominate White group. When the Chinese first entered they were very hardworking and skilled while working on the transcontinental railroad but having not been in America long enough and having so many Chinese coming in their seemingly flawless work ethic was viewed as a threat by their fellow White workers. After the Chinese Exclusion Act was put into action in 1882, Japanese immigrants began to make their way into America but the same thing happened to them. Their advanced skills in agriculture were considered a threat to the Whites. They were taking their jobs and since farmland is not something that goes away, the Japanese were able to establish themselves a little better than the Chinese (Butler-Sweet, 2011, Nov. 28). The manner in which the group entered into the United States is the reason why their history is so important to their formation of a positive Asian American identify. The entrance of the various Asian groups into the United States and the acceptance of them were bound to be a bit difficult. The size of the group was large enough to be considered a threat to the dominant white group and because they had a tendency to settle down together, making it difficult for them to assimilate into American culture. The second wave of Asian Immigration is a part of present day America and this idea of being threatened by the skillfulness of Asians is still something that the dominant group feels and makes a point to mention often. In the first wave of immigration, the Chinese and Japanese succeeded because the work they found in the United States involved the use of skills they had already cultivated in their specific countries and so the excelled. Here in this second wave it is the same thing; whatever the Asian group is good at in their places of origin are the skills they will take with them when immigrating and that is why this idea of the Model Minority Myth has been created (Monk, 1996, p. 31). Asian American’s ability to succeed so effortlessly it seems, in large part can be attributed to the fact that much like the dominant White group, Asian Americans have the ability to assert their specific ethnicities. Similar to Black Americans, Asian Americans have an assigned race; when it comes to their ethnicities, which hold more value to them than their race, it is of greater significance to how they identify. However, non-Asian groups tend to lump every Asian ethnicity under one â€Å"Pan Asian† label but Asian Americans refuse to accept this (Kibria, 2002, p. 73-74). Instead of agreeing with the reflection they see from other people about their race, as mentioned previously in regards to Cooley’s â€Å"Looking Glass Self†, Asian Americans place a great amount of emphasis on their specific country of origin and its traditions and cultures in order to define themselves. In the first wave of immigration, Asian Americans would settle in closely knit communities with their specific ethnic group; in those communities, they would all help each other out making it easier to survive in America. Even today, there are large communities of Asian Americans who choose to live close to each other to keep that sense of having a culture and traditions that separate them from everyone else. Having these tightly knit communities makes it easier for Asian Americans to succeed because they have a constant support group and people to fall back on if they need it (Monk, 1996, p. 37-38). Being in such constant close contact with those who share your culture background and infuse it into daily life definitely helps with forming a positive Asian American identity, regardless of outside influences. Some of the dominant White group believes that if given the chance, over time Asian Americans could have the potential to fully assimilate to American culture and become ultimately â€Å"white. † This idea of racial ethnogenesis is that the later generations of Asian Americans as well as incoming groups of Asians will simply begin to blend into American culture to the point that they will just embrace the racial category they have been placed in and forget about their ethnic background (Kibria , 2002, p. 14). What would this do for the identity construction of Asian Americans? Would their full assimilation into American culture really improve their quality of life anymore? The identity construction of Asian Americans would be so unlike every other identity if they simply assimilated completely into American culture. Letting go of cultural ties and accepting the general name for people of your same race will not improve the quality of life significantly because their race is still visible. Again, culture is a choice, race is not. Although Asian Americans are capable of choosing their ethnic identity and asserting it like the White ethnics, they also share the disadvantage of being assigned to their race like Black Americans because their race like Blacks is very visible. Since their race is visible it creates this aspect of constraint which makes it difficult for people to not see your race and therefore puts limits on how people will treat you or what jobs you can attain. Regardless of the success Asian Americans have in academics and achieving higher paying jobs, there is still a â€Å"glass ceiling† they have to deal with (Monk, 1996, p. 42). The visibility of their race keeps them from being hired as corporate CEOs or being in leadership positions in general. Excelling most commonly in mathematics and sciences often places Asian Americans in behind the scenes type of work that pays well but does not require them to be out in the open as public figures in the corporation. The added factor of an accent for more recent immigrants can also serve as additional restriction to entering into the higher echelons of business (Monk, 1996, p. 43). The positive connotations that come with being Asian American as well as the negative can have an adverse affect in identity construction. Being considered to be a â€Å"Model Minority† definitely can create some hostility especially for second and third generation Asian Americans. When non-Asians assume that you get A’s in school and that you are inherently good at mathematics it becomes a burden (Kibria, 2002, p. 87). Just the same, negative stereotypes about the foods that different Asian American cultures eat or assuming that because certain physical features are similar among the different ethnic groups, they are all the same, can create negative feelings about being Asian American and that is not good for the development of a healthy ethnic or racial identity. The saying â€Å"Asian Invasion† (Monk, 1996, p. 44) is very common I personally even have used it in jest and so have some of my Asian friends; I assumed that its use was okay. Generally, my second generation Asian friends will use this term when talking about either the Asian students who are studying abroad on campus, or in regards to first generation Asian Americans. This makes me wonder if my friends have assimilated enough into the dominant white culture that they no longer can see themselves associating with the incoming Asians. It is hard to determine whether the statement is meant as a joke or a commentary against ethnic Asians. Conclusion Having explained the different forms of identity construction through the examples of White ethnics, Black Americans and Asian Americans it has been made clear that identity construction cannot be viewed the same for a ethnicities and races. White ethnic identity comes in many different shapes sizes and forms ranging from symbolic, non-exisistent, or thinly asserted to a large part of how one identifies or thickly asserted. The option to pick and chose which part of your heritage you prefer over another or not at all is how white ethnics construct their identities. The majority of white ethnics who choose the route of symbolic ethnicity opposed to asserting either thinly or thickly a certain ethnicity is often because the dominant American culture has become of greater value to their identity than anything else and choosing an ethnic symbol to place on themselves is what will separate them from the rest of their fellow white ethnics or bring them closer to someone who holds the same ethnic symbol. Just the same, the constant pressures placed on Black Americans to play multiple roles are a difficult task. Shaping a positive identity of any kind is difficult but to shape a positive Black identity in America holds a certain amount of extra weight to it. Black Americans struggle trying to advance themselves because of the constant racial stereotypes reverberating in the background. If you do manage to elevate into the higher ranks of American life your racial loyalty will then be questioned. Is it possible that over time these stereotypes will dissipate or is there a reason they are kept alive? The unique combination of both ethnic choice and racial constraint makes Asian American identity construction the most interesting form of identity construction so far. Since the first wave of immigration into the second one, Asian Americans have dealt with a slew of racial injustices in America but they have also gained a great deal of merit mostly for being the â€Å"ideal† so to speak. Being hard workers and keeping close ethnic ties have made Asian Americans competition for White ethnics. In the future, whether or not they will completely assimilate or not is questionable and what toll it will take on their identity construction. Having the option to choose a part of your identity which no one can see will never outweigh your racial assignment. What is it, or is it possible to have a truly positive White ethnic or Black or Asian racial identity in America? The constant changes in society make it impossible to know.

Paulo Freires Pedagogy Of The Oppressed Literature Essay

Paulo Freires Pedagogy Of The Oppressed Literature Essay The Pedagogy of the Oppressed was written in 1968. The book became widely popular within a few years and was the subject of discussion by many people in the educational world as well as activists. In the teaching realm this book can be seen as something like an icon. It gives an inside view of the relationship triangle involved with education. The book can be seen as a set of guiding principles which Freire admits are skills hes learned through experience. Freire encourages individuals to use growth through situations from daily life and learned lessons from circumstances as tools to further your learning experiences. Paulo Freires purpose in writing the Pedagogy of the Oppressed is to help oppressed individuals form themselves and avoid being formed by other peoples acts of oppression. This book has a high level of vocabulary and word scheme that helps in its own way to educate the reader not just of oppression but in literacy as well, which was one Freires main works in life. Throughout this book you will find different proposals made by Freire to help individuals form themselves and heighten their own education. One of such examples is for a person to take his own life experiences that are constantly encountered instead of made up occurrences to rationalize problems in the educational aspect. Paulo Freire was born September 19, 1921 in Recife, Pemambuco, Brazil. His family was one that would be considered middle class. His father Joaquim Freire was an officer of the Pemambuco military police, while his mother tended to the home. During the Great Depression, the familys economic troubles resulted in them relocating in Jaboatao, which is where most of Paulos childhood and early teen years were spent. His mother managed to get him accepted into a private school in Recife, on a scholarship when he entered high school. Later in life Paulo would return to teach Portuguese at the same institution. At the young age of 13, Freires father passed away, that was the year of 1934. Paulo had a hard time making his way into the upper class society in his high school, because of his middle class status. School was a very important factor to the young adolescent and he strived to do his best in his studies. At the age of 20, Paulo was in Law school and had already mastered his grammar in Portuguese and was starting his studies in philosophy Sociology. In 1943 Paulo Freire married a elementary school teacher names, Elza Oliveira, just a year after he started Law School. Freires Law career was a short one which ended before he could even put his skills to use with his first client. Freires wife confided in him that shes hoped hes change his mind to education. Later the majority of his life would be based around his works in education and his strives to make improve the educational system. In 1946 Freire took over the Pemambuco Department of Education and Culture of the Social Service Industry as the Director. His 10 year term is detailed in the Pedagogy of Hope, another of Freires great works. The experience helped further Freires achievements by giving him a basis on which to develop his doctoral dissertation in 1959. This is what led to his first book, Education as the Practice of Freedom, which was completed and published during the premature years of his exile in Chile in during 1965. During 1957 Paulo was also appointed as the director of SESIs Pemambuco Regional Chapter Division of Research and planning. In 1959 Freire was appointed as the professor of the History and Philosophy of Education at the School of fine arts, after his thesis was accepted and hed done much traveling and consulting with other SESI programs as well as founding the Capibarbie Institute which is committed to scientific, ethical and moral education. Freire received many accomplishments and recognitions of honor as well as appointments of honor, many of which were educationally related. However after March 31, 1964 Freires exceedingly advancing career took a pause. After Freires participation for education movements and the peasants proved able to read the military came in and took control, throwing Paulo into prison twice and sending him into exile. To better understand the purpose of the book, it is essential to first know the meaning behind the title. According to Merriam-Websters online dictionary, the meaning of the word Pedagogy is: The art or science of teaching; especially: Education. This is the basis of the book itself; Freire directs our attention to the relationship between that of a teacher and student along with society Another word that it is vital to understand is Oppressed, I turned once again to Merriam-Webster for this definition which is as follows: To crush or burden by use of power and authority. Paulo Freires Pedagogy of the Oppressed gives us a view into the education system and how it is becoming less of a good learning tool. The education system has become less creative, and the teachers are sucking the very supplement of life out of the lessons. The minds of students today resemble that of storage, filled solid with memorized information that is later replaced when the next subject is being taught. We can see evidence in this today as many teachers focus in the classroom is prepping their students to the states standards so that they may pass the standardized tests. The teachers teach specifically to the test continuously replacing information in the students storage so that only the test materials remain. Freires book clues us in on the relationship between teacher and student, and the method that the teachers try to instill in the students to produce the perfect student, some of which include: The teacher is the main subject or model for the students, and the students are objects waiting to be molding into what the teacher perceives to be the perfect student. This relationship refers to Freires comment in his book During the initial stage of their struggle the oppressed find in the oppressor their model of manhood. (Freire 46) This is one of the quotes I selected throughout the book that I believe help the reader to gain insight to the message being delivered through Freires text. Oppression of students is much easier the more teachers dominate and control their students. Sometimes they are successful in their endeavors and others times the students notice this and rebel in an attempt to challenge the teachers and dominate over them instead. Freedom is acquired by conquest, not by gift. (Freire 47) This quote is used not only to give hope but also instruction. Sometimes shedding a previous habit or custom seems near impossible but in Freires text he uses this statement to show that there is a way to break free from the overbearing rules so that one may gain his or her freedom. When reading the book I saw that the main tool of domination when using the Oppressor-Oppressed method in education is the banking approach. The banking method, which is only the act of depositing information into a student, has very little connection to critical thinking skills or creative thought process. The method is set up that way so that there is no room to threaten authority. In this aspect the teacher is superior because they know all the information that they are to instill in the student but it is highly unlikely that through lecture alone the student will understand the importance and application of this new information, which the teacher more than likely will know . This is another example of the relationships Freire talks about amongst students and teachers, the teacher knows everything and the students know nothing. I find this to be false though, even though the oppressed (students) are more often than not at a great disadvantage to the knowledge of the teachers they, being oppressed know in a different sense a far greater importance than their oppressors. In the Pedagogy of the Oppressed Freire says Who are better prepared than the oppressed to understand the terrible significance of an oppressive society? Who suffer the effects of oppression more than the oppressed? Who can better understand the necessity of liberation? They will not gain this liberation by chance but through the praxis of their quest for it, through their recognition of the necessity to fight for it. And this fight, because of the purpose given it by the oppressed, will actually constitute an act of love opposing the lovelessness which lies at the heart of the oppressors violence, lovelessness even when clothed in false generosity. I took this to mean that even though they may be oppressed in the end it is the oppressed who often teach the oppressor a far greater lesson than they would have been able to teach themselves. Oppression can be the control factor in everything we as a people do. In education there is a formula for the success and Oppression is the control factor in the experiment. Without oppression students would use their creativity analytical skills to seek out the answers to challenges in everyday life as well as in the classroom. One thing that is very important to understand about education is that there isnt one set method or formula to teach or learn something, there is only what works best for the teacher or learner. Freires argument presented in the Pedagogy of the Oppressed is indisputable. He delivers his view not by the over-use of factual information and evidence but by creating a sense of either acceptance or denial of his belief. The author is able to deflect opposing arguments by first establishing his idea of the Oppressor within. Then throughout reading the book that single idea is able to back Freire in the majority of his statements leaving many critiques unable to ridicule his work. One of Freires arguments was that educators needed to have a profound trust in people. Their goal is to be able to understand, accept and connect with the people so that they may help raise a type of awareness in the people and their actions. However this goal can sometimes back-fire and end with negative results, if done incorrectly and with force, no compromise, disregard for the peoples culture and beliefs. Paulo Freires Pedagogy of the Oppressed was a wonderful read and left me insightful to the teacher student relationships, the beliefs of Paulo Freire . I believe that Freire put much thought and passion into the writing of this book and more than proficiently backed his opinion and arguments throughout the book in its entirety. Freires tone and attitude suggest that we are either supporters of the oppressed or oppressors ourselves. While this is a standard good vs. evil theme there is a more in depth meaning behind Freire forcing you to choose a side. This however can only be taken to a certain level without potentially warping future educators, resulting in an unbalanced structure and behavior. While reading, I got the sense that the author was often using everyday occurrences to help relate to pedagogical situations. The authenticity of my thought pattern here could be very accurate because after doing some research on Paulo Freire I saw in his biography that Pedagogy of the Oppressed was written with influence from some of Freires very own experiences in the educational career. His method makes a great deal of sense seeing as his approach was to reach and educator the world of the education system. This book is ideal for educators as well as parents and students. The Pedagogy of the Oppressed explains in great details the education system and the relationship of powers amongst students and teachers. Freire divides the world into the oppressed and oppressor, this is the under the assumption that the wielder and submitters to power fall into those categories. Although neither is free from the other, the oppressed are those who take the brunt of the relationship. Not only are the oppressed being suppressed by their oppressors but they also are conflicted with a fearfulness of freedom. (Freire 47) This confliction is what allows the oppressors to maintain and strengthen their superiority and keep the oppressed in a state of inferiority. I believe it was Freires hope that in writing this book and sharing his insight with the world he would somehow manage to lend a hand in the oppressed realizing their fate and perceive the reality of oppression not as a closed world from which there is no exit, but as a limiting situation which they can transform. (Freire) Although many educators have analyzed this book along with students, parents, and various people in the political world there are still many who do not grasp the importance of Freires work. The pedagogy of the oppressed is an instrument for their critical discovery. It is tool of liberation for the oppressed who have not realized their state of oppression. Once a person reads this book, if Freire has a accomplished his goal in that individual they will being to notice topics that Freire mentions throughout the book and realize that they may or may not have been a victim of oppression at some point in their lives.

Journalism - From China with Love Essay -- Graduate Admissions Essays

Journalism – From China with Love    The purpose behind this personal statement is to not only gain admission to your well-established and highly respected Masters program, but to impress upon you my passion for learning and my tremendous desire to succeed in the field of journalism. I have based my decision to pursue an academic career not on purely practical reasons, but rather on my own natural interests and aptitude. My personal philosophy is that the biggest loss that a person can suffer is the loss of one's enthusiasm. Without enthusiasm, life becomes monotonous and boring. My enthusiasm for continuous, life-long learning - particularly in the field of print journalism - makes me a model candidate for your Masters program.    Many applicants may claim to be from an underprivileged family, but I freely admit that I was born into a middle class family. My parents are both ordinary citizens that worked for railway companies in China. Through the influences of both my father and my mother, I fell in love with reading at an early age. My mother taught me to read (in Chinese of course) when I was only four years old. This knowledge was the key to the entrance of entire new worlds that I never could have even imagined before I learned to read. By the time that I had entered primary school, I had already finished one of the four classic works of ancient Chinese literature - The Three Kingdoms. Although this was a difficult work of literature for such a young age, I was determined and persistent enough to not only finish the book but to understand and appreciate its deeper meanings. My parents had given me the best gift that a parent can give - the love of reading. My thirst for reading was nearly unquenchable. Fo r... ...I believe that I can become highly skilled and thus better prepared to provide a quality service to society.    Secondly, with China's entry into the World Trade Organization, there will be more demand than ever for information, intelligence and awareness of the underlying meanings of the world's happenings. International and cross-cultural news reporting will inevitably clash as the values and conceptions of Eastern and Western viewpoints collide. There is a gap that must be bridged by individuals that understand Western journalism but also understand Chinese cultural perceptions. I envision a future where there will be a great need of high-caliber journalists that are unafraid of cultural barriers and that are inspired to inquire into the truth of the matters being investigated. If I am accepted into your program, I believe that I can become that individual.

Korematsu vs. United States :: essays research papers

Fred Korematsu was born in the U.S. in 1919. His parents were born in Japan. Since he was born in the U.S. he was a citizen. He grew up like a normal kid in California. As he grew up, his life was normal, until the attack on Pearl Harbor on December 7, 1942. After the bombing of Pearl Harbor, Japanese Americans were regarded as a threat to the U.S. President Roosevelt issued Executive Order 9066, also know as the Exclusion Order. This Order stated that any descendents or immigrants from enemy nations who might be a threat to U.S. security will report to assembly centers for Internment. There were no trials or hearings. They were forced to evacuate and many lost their homes and their businesses. Fred Korematsu refused to go. He was a U.S. citizen. Fred Korematsu was grabbed by police, handcuffed, and taken to jail. His crime -- defying President Franklin Roosevelt's order that American citizens of Japanese descent report to internment camps This action violated Korematsu’s basic constitutional rights. The fourth amendment states, "The right of the people to be secure in their persons, houses, papers, and effects, against unreasonable searches and seizures, shall not be violated; and no warrants shall issue, but upon probable cause, supported by oath or affirmation, and particularly describing the place to be searched and the persons or things to be seized." The government’s actions clearly stepped over the boundaries of the constitution. As a U.S. citizen he should not have been pushed around like that. Korematsu decided to take his case to the court. Korematsu’s case first went to regional court. After being turned down there, he then went to the court of appeals. Being turned down there also, his lawyer appealed to the Supreme Court while he was held in the relocation camp. The Supreme Court decided to take his case, but then made the wrong worst decision ever. They decided to uphold the other courts’ decisions by a vote of six to three. Korematsu lost his case. After the war ended, the internment haunted the nation's conscience as well. In 1948 Congress took the first step in making amends, enacting the Japanese American Evacuation Claims Act to provide some monetary compensation to those who had lost homes and businesses because of the order. In 1980, Congress again opened the internment issue, and this time a stream of witnesses testified, many of them for the first time, of the hardships and psychological trauma they had suffered.

Colonization of America :: essays research papers

When the Europeans had discovered America, the possibilities for them were endless. Although mistakenly discovered, it greatly aroused the curiosity of many European explorers. There were new opportunities for them to expand, and in more than just one way. Chances to spread religion, boost their economy, and help themselves politically.   Ã‚  Ã‚  Ã‚  Ã‚  As soon as Columbus returned, the pope issued a decree saying the world itself was an inheritance of Christianity. Spain and Portugal, the two main Christian powers at the time, set out to spread Christianity all across the world following the Treaty of Tordesillas in 1494. What better place to start then with the new found land of the Americas. As soon as the Europeans figured out a reason, they began their religious crusade. Spain argued that the Native Americans possessed souls that only Christian baptism could save.   Ã‚  Ã‚  Ã‚  Ã‚  Years later in 1520, an excommunicated monk named Martin Luther and his follows calling themselves Protestants, created a rift in Western Christianity and broke it into competing faiths. This movement was known as the Protestant Reformation. The Reformation was able to spread oversees to the Americas, and led to many conflicts in the new world. Spain and France battled for religious dominance in Florida while England, which consisted of a Protestant monarchy, claimed Ireland. Eventually England too, would plan to occupy land in North America. Such feuds over religion would continue for centuries to come in the colonization of America.   Ã‚  Ã‚  Ã‚  Ã‚  The Political causes of the navigation and colonization was based on many different things. The knowledge gained from explorations gave many Europeans new ideas and brought many stories of diverse cultures to them. This, along with the new places and people to discover, changed the way Europeans viewed their own lives. They were intrigued by all these new things from America, and realized they really had just inherited the wisdom and authority in which they lived by. This stimulated a European Renaissance, and gave them a chance to explore further more and establish colonies along the way.   Ã‚  Ã‚  Ã‚  Ã‚   The English had expanded their coastal colonies and maintained steady control along the way. Spain was able to establish control through the Gulf of Mexico, conquering tribes such as the Aztecs, and gained much prestige and wealth along the way. France, the third of the three large European nations colonizing America, attempted to make themselves allies with Native Americas for support in helping them expand.

Salman Rushdie

Sir Ahmed Salman Rushdie is unarguably one of the most controversial contemporary English novelist. His novelistic sensibility is individualistic and entrepreneurial, making him a literary risk-taker even at the age of 58. He hates all orthodoxies-religious as well as literary. His literary iconoclasm has won him a distinguished place in pantheons of worlds contemporary writers. Whereas his religious iconoclasm has made him an infamous figure amongst the Muslims worldwide. He stands for free speech in writings. His novels are often political statements. ‘The Satanic Verses’ brought this Indian born Muslim uthor violent ire from Muslim world. The novel was interpreted as blasphemous and an insult to prophet Muhammad. Overnight Rushdie became an iconoclast for his blasphemy. It was the first instant in modern times that a government had issued a death sentence ‘ fatwa, in Islamic fashion’ to a foreign national. And the censorship on this novel by the Islamic c ountries caused much international diplomatic crisis. The Western and the Muslim world was now culturally divided. The core value of ‘ freedom of expression ‘ was pitted against the ‘intolerance for insult to Prophet. Muhammad’ , the messiah of Muslims. The novels of Salman Rushdie evoked much controversy even before The Satanic Verses. Rushdie as a writer played the role of an ‘antagonist to the state. ’ Many have called Rushdie an intellectual who criticizes or ridicules nearly everything. It is this intellectual daring that offends and embitters people. His books attack and revile the Gandhis and modern India, the leadership in Pakistan,American foreign policy,fundamentalist Islam and Britain et al . He critisizes the West for their social, cultural and political colonialism. His ttacks come with his charecteristic non-chalance, typical of him. If Rushdies views are to be interpreted, ‘ insults’ are justified as a part of artistic freedom which should ensure liberty to ‘offend’ cherished beliefs. Rushdie is a self-confessed aposta te. This further provokes the ire of Muslim clerics. This essay begins by assuming that ‘intellectualism’ is not an end in itself and therefore should be sensitized to the needs of global audience. Reason in art should not evoke passions, else, it shall defeat it’s own purpose. An artists reason should be in harmony with his own passion for art. In ‘Kahlil Gibran’s’ words , a man’s reason and passion are the rudder and sails of the seafaring soul. If either of them is broken he can but toss and drift or be at standstill in mid-seas. There is even a school of thought advocating ‘Art for art’s sake’. Politicizing art has it’s own perils . A political statement made through a literary or artistic work in truth further divides the society. History is replete with examples of civil unrest caused when artist makes a political statement through his work of art. Hence, the people are ‘right to be offended’ by Rushdies novels. However, Rushdies novels have often offended people because of misinterpretation or rumors. He has been considered to be siding with the West instead of the Islamic Orientalists. The language of the book ‘ English’ was a matter controversy. His novels have been considered to be based upon flights of literary imagination, subjectivity and unscientific facts. Hence there have been numerous complaints about the novels inaccuracies; lack of critical appraisals and historical research. The Muslim world limits free speech as a part of it’s religious ethics and ethos. They are not yet prepared for he concept of free speech and blasphemy against religion. The gulf between the Christian West and Muslim Middle-East remains and has Historical roots mentioned in the holy books like Bible and Qur’an. Hence any artistic work by an individual iconoclast might be considered as a war propaganda of America and Britain against Islam. What adds fuel to this fire is that despit e the passionate protests by the Muslim world many Western governments didn’t ban The Satanic Verses. The Western media widened the gulf between the Muslim protesters and Rushdies supporters. Far from peace making efforts it spiced the affair. Rushdie earned $ 2 million USD in the first year of publication of ‘The Satanic Verses’. The ‘ Fatwa’ ,bans and international protests only gave Rushdie more publicity. The public got the much wanted spice. The West has become immune to taboo and sacrilege. Blasphemy is nothing new. Many controversial and dangerous works of art are freely available in the West. Blasphemy against Jesus doesn’t shock the West anymore. The Nazi holocaust portrayed in many films sells defying controversies. There is much cynicism in the West. Perhaps a consequence of too much progress with materialism. Consequentially, there is utter disregard to human sensitivities. The West just can not understand the cultural apparatus in which the Muslims are brought up. Islam is most sacred to them. Satanic Verses thus caused hurt and anger to the Muslims. The media too turned away from the Muslims during and after the Rushdie Affair. Muslims felt estranged and isolated. The West gauges other societies with their ability to assimilate into their own society. Muslims were portrayed as narrow- minded ‘fanatics’ and ‘fundamentalists’ because they were ‘anti-democratic’ and ‘anti- liberal’. After the Rushdie Affair the anti-Islamic sentiment was reborn in the West. The anti-Islamic tradition has been depicted in Western literature even in the Medieval period. Rushdie offended the Muslims with direct derogatory references to Prophet Mohammad and his companions. The texts in his novel ‘ The Satanic references ‘ cast aspersion on the chastity of the supremely revered prophet Muhammad. He rebukes the Muslim society to the extent of calling it Jahil ( Ignorant). Western critiques use their own yardsticks to measure Muslim reactions and literary attacks on them. Muslims have been ontinually offended by Rushdie. Adding insult to injury his publishing company, Random House, announced publishing a new paperback edition of The Satanic Verses on April the 7th 1998; the day Muslims celebrate Eid Ul-Adha, the holiest day of the Islamic calendar ( Abdul Adil's article ‘Rushdie Provokes Muslims', The Muslim News, 24th April 1998). Rushdies adventures with the pen don’t end up with ‘The Satanic Verses’. He paints a dismal and grotesque picture of Pakistan. Many orthodox patriotic Pakistani Muslims would protest it. He describes Pakistan as being caught between bscurity and march towards modernism. In the novel ‘Shame’ he makes a mockery of the political turmoil, military coups, corruption and censorship on art in Pakistan. In his characteristic style he chooses the characters of his novels based upon real life political figures. He writes political satires that insensitively ridicule these political figures and the political establishments themselves. In ‘The Moor’s Last Sigh’ Salman Rushdie lashes at Hindu fanaticism. Rushdies ‘Hindu fanatic character’ is convinced of eliminating Muslims from India. Bombay bursts into flames of communal riots. He comments Bombay is no more the city of his youth days – the bustling metropolis. He now describes it as a city of religious fanatics and mafia dons. The book is about the countries departing from harmless and innocent way of life. In the novel the downfall of a family portrays the downfall of a nation. The Rushdie compares Hindu fundamentalism with the Nazi racist ideology justifying minority genocide. Rise in Hindu fervor, popularly known as ‘the saffron surge’ can be considered as a representation of a Hindu political stance. His comparative analysis with Nazism in World War –2 Germany is taking things a little bit too far. This might offend many Hindu conservatives. In this way Rushdie exaggerates the spurt in Hindu activism to the extent of being destructive to India as a secular nation. In ‘Midnight’s Children’ he accuses Indira Gandhi, the Prime Minister of India of assuring the Hindu majority vote by appropriating the images of Hindu Goddesses. He accuses right wing Hindu’s of distorting History and accuses them of taking revenge from History. He criticizes all political parties in India on some or the other ground and spares none. Conclusion : Thus, it is reasonable to conclude that the people are right in being offended by Rushdies novels. He doesn’t censor his own flamboyant spirit as a writer. His personal dislikes bias his literary works. Iconoclasm should be ventured if it is tolerable. Rushdies daring intellectual attacks in his literary works reflect his insensitivity towards peoples core beliefs. What offends people even more is that he doesn’t regret the damage that people assume he causes. Perhaps he is too ahead of the people in time. A fact that he himself doesn’t realize. The gulf between the liberal West and the predominantly Oriental. East can’t be bridged overnight. Especially not with a few strokes of the pen. In an ideological conflict between these two rival parties other groups with vested interests make gains. For example : the Western media, the oil companies etc. 9/11 and it’s aftermath have heightened the tension and sensitivity in the relations between the West and the Muslim world. In this scenario his novels could be even more offensive. They could act as catalysts and trigger violent protests. The 9/11 terrorist attack has once again opened the wounds and the scars left by crusades in the course of History. Rushdie is anti-establishment. He has to take this stance as he is by nature against all orthodoxies. His works are political statements in themselves. The political satires he writes win him political ire. He makes rivals not only out of individuals and groups but also out of political establishments. Even the purpose of his intellectual activity, journey and destination are unknown. Sheer intellectual activity leads nowhere. Intellect is like a knife that cuts both ways. It hurts both the parties. The sea of life can be crossed only in an arc of faith.

A Case Against Slavery & Uncle Tom’s Cabin Essay

HB Stowe’s Uncle Tom’s Cabin was a powerfully evocative condemnation of slavery, and was famous in its own time. While many held that Stowe herself knew nothing about slavery or southern life, having never seen southern plantation life, it had its intended effect regardless: to stir up anti-slavery sentiment in the north, and to a lesser extent, in the South. Chapter VII is called â€Å"A Mother’s Struggle,† and it brings together many of the themes that dominate this book. First, the centrality of motherhood and the invincible power of a mother that is soon to be separated from her only son leads the action of this work. Second, the dominance of the Protestant Christian faith, a faith that serves to both assist slaves in tolerating their condition as well as providing them the strength to escape is the engine of the action. Since God is on the side of those who oppose slavery, ultimately, their struggle will emerge victorious and hence, the strength to persevere is present. Hence, this chapter is a central part of the work as it synthesizes the main themes of the book in rather stark terms, since this chapter is really the first â€Å"action† chapter of the book, that is, it is the beginnings of Eliza’s escape from her bondage and traces her moves northward to the Ohio river. The first real issue that drives Eliza to escape is the fact that she and her son are possibly to be sold. The Shelby family that owns them seeks to sell several slaves to pay off debts, and Eliza, who is not poorly treated by her mistress, Mrs. See more:  First Poem for You Essay Shelby, will not be separated from her only son (1-2). Here, the institution of slavery is shown in its worst aspect: the breaking up of families in the interest of the financial solvency of their masters. It was debated how often this was actually done, but this first few pages show the slave owning Shelby family as more or less humane, but forced due to circumstances to part with slaves, slaves, like Tom himself, who has befriended the son of the Shelby family. But stronger than all was maternal love, wrought into a paroxysm of frenzy by the near approach of a fearful danger. Her boy was old enough to have walked by her side, and, in an indifferent case, she would only have led him by the hand; but now the bare thought of putting him out of her arms made her shudder, and she strained him to her bosom with a convulsive grasp, as she went rapidly forward (1). This passage is an important part of the introduction to this chapter in that it places maternal power at the center of the war against slavery. It is this fear mixed with love that will keep Eliza moving forward. â€Å"Sublime is the dominion of the mind over the body, that, for a time, can make flesh and nerve impregnable, and string the sinews like steel, so that the weak become so mighty. † It is love, ths power of mind, the love for her son that keeps her moving forward, rather to face death, freezing, or torture if caught rather than be apart from her boy (2). It seems that, as Eliza continues her trek forward, that her body has become completely subsumed under her mind, and her love. Hence, she refuses to eat what she has packed for the trip North, and instead only wants her son to eat (3). But along with the power of a mother’s love, is the power of the belief in God and his Scriptures: â€Å"An hour before sunset, she entered the village of T — — , by the Ohio river, weary and foot-sore, but still strong in heart. Her first glance was at the river, which lay, like Jordan, between her and the Canaan of liberty on the other side. † (4). This passage is telling, in that it provides Old Testament references to the move toward liberty. The move of slaves northward to freedom is likened to the move of Israelites, themselves slaves to the Egyptians, over the Jordan river to the Canaanite valley which God has chosen for his people. For the slave treated harshly and not given even basic freedoms, the move northward was considered the promised land, the land of freedom, regardless of the hardships of slavery: this is the indictment of the institution as a whole. Slaves wold risk everything to avoid the institution, even a more or less comfortable existence that Eliza enjoyed with the Shelby’s. In this chapter, the mood is that if God closes one door, He opens another. So with Eliza gets to the river, the barrier between herself and freedom, it has been largely iced over (5). Given this, the ferry will not run. However, she is briefly taken in by a family connected with the ferry house on her side of the river. The action quickly and awkwardly shifts back to the slave quarters at Mrs. Shelby’s, where the slaves are speaking about the upcoming sale. Speaking of the slave trader, Chloe says, â€Å"He desarves it! † said Aunt Chloe, grimly; â€Å"he’s broke a many, many, many hearts, — I tell ye all! † she said, stopping, with a fork uplifted in her hands; â€Å"it’s like what Mas’r George reads in Ravelations, — souls a callin’ under the altar! and a callin’ on the Lord for vengeance on sich! — and by and by the Lord he’ll hear ’em — so he will! † (7). This is very important, since it is clear that the slaves hold that God is on their side, not the other way around. On the other hand, this point of view is made more ambagious by Uncle Tom’s statement that damming people to Hell is not a very nice thing to do, and that eternal punishment is not a fit crime for selling slaves, which after all, is not eternal (7). This creates a concept of equivocalness where two factions of the slave population have two different points of view: the first, that of Chloe, that slavers are evil and will be punished to Hell, and the more moderate view of Uncle Tom, that slavers are victims of circumstance, who themselves, did not invent this institution. But Aunt Chloe responds, though indirectly to Uncle Tom: â€Å"Don’t natur herself kinder cry out on ’em? † said Aunt Chloe. â€Å"Don’t dey tear der suckin’ baby right off his mother’s breast, and sell him, and der little children as is crying and holding on by her clothes, — don’t dey pull ’em off and sells ’em? Don’t dey tear wife and husband apart? † said Aunt Chloe, beginning to cry, â€Å"when it’s jest takin’ the very life on ’em? — and all the while does they feel one bit, don’t dey drink and smoke, and take it oncommon easy? Lor, if the devil don’t get them, what’s he good for? † And Aunt Chloe covered her face with her checked apron, and began to sob in good earnest. (8) Again, Stowe is making another attack on slavery here, using the splitting up of families as her center line of argument. Since she is dealing with a family that treats their slaves moderately well, she cannot really rely on the physical violence argument so common in anti-slavery polemics. Since motherhood is at the center of this work, it seems that the basic argument against slavery is that since slaves have no freedom, they cannot fight back when their families are taken apart. Hence, Stowe holds that the family, especially the mother, is the institution of society that maintains moral norms and hence, will be the institution that takes slavery apart. If anything, this is the primary case against slavery being made here. Moving back to the action on the Ohio river, Eliza has been spotted by the slave trader, the very focus of evil throughout this book. It must also be pointed out that the trader and his style of life are equally repugnant to the Shelby’s (10). But as far as Liza is concerned, when she is spotted, A thousand lives seemed to be concentrated in that one moment to Eliza. Her room opened by a side door to the river. She caught her child, and sprang down the steps towards it. The trader caught a full glimpse of her just as she was disappearing down the bank; and throwing himself from his horse, and calling loudly on Sam and Andy, he was after her like a hound after a deer. In that dizzy moment her feet to her scarce seemed to touch the ground, and a moment brought her to the water’s edge. Right on behind they came; and, nerved with strength such as God gives only to the desperate, with one wild cry and flying leap, she vaulted sheer over the turbid current by the shore, on to the raft of ice beyond. It was a desperate leap — impossible (14). This passage is worth extended comment. First of all, as God has closed the door of the ferry, he has opened another, more dangerous door, that of skipping over the ice cakes. This seems powerfully symbolic: the ice represents the cold hearts of the slave traders and even the good slave owners. Under intense pressure, the power of family–of motherhood–takes over, what seems impossible is not so, if God is on your side. Slavery, it seems, will be defeated by slave mothers trampling on the cold hearts of the slave owners through material love and devotion to get to freedom. On the other side, Eliza meets a friendly farmer, Mr. Symmes, who assists in her escape. Stowe remarks on page 10, â€Å"So spoke this poor, heathenish Kentuckian, who had not been instructed in his constitutional relations, and consequently was betrayed into acting in a sort of Christianized manner, which, if he had been better situated and more enlightened, he would not have been left to do. † Again, a powerful statement is being made here: since slave owners were normally of the â€Å"gentlemanly† class, that is, the civilized class, civilization is equated with the dominating of slaves. Since poor whites were not slave owners (and treated only little better than the blacks) and were not part of their civilization, they had not â€Å"learned† about the inferiority of blacks and the racial and class hierarchy of the South. Therefore, their lack of civilization is a good thing, since simple common sense seems to dominate over â€Å"civilized manners. † Hence, the hero of the story (or at least of the chapter) is this simple farmer from Kentucky who does not represent civilization, but simple agrarian manners and common sense morality. Hence, in conclusion, Stowe is making several points here. First, that the real evil of slavery is the destruction of the family. If the family is the center of social life in that it is the bearer of tradition and moral values, then its destruction must lead to the beastialization of society. This might explain the evil of the slave traders, since they seem to specialize in breaking up families, and hence, are the very symbol of this beastialization. Second, a mother’s love, coupled with God’s force, will lead the southern slaves to freedom. Third, that freedom must be earned, and this is applicable to slaves and slave owners, both of which have not known freedom. Slave owners are as debased by slavery as the slave, since he is dependent upon them and hence, not free. Lastly, that nothing is impossible with God, and with a love of freedom. This is the case against slavery, in that it crushes all of these impulses, impulses that God as implanted in the human spirit and hence, are part of His creation, now enslaved by others. All quotes above are from the Virginia University edition of Uncle Toms Cabin, Published by the University of Virginia E-Text Center of the University of Virginia Library System. (http://etext. lib. virginia. edu/etcbin/toccer-new2? id=StoCabi. sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=7&division=div1)