Female Genital Mutilation Essay Example for Free

Female Genital Mutilation Essay `Aristotle, Immanuel Kant, and John Stuart Mill all reject ethical relativism, i. e. , the idea that a practice or action is morally right simply because ones society or culture says that it is morally right. Explain how Aristotle, Kant, and Mill would apply their ideas to an ethical criticism of female genital mutilation. Female Genital Mutilation also known as female circumcision is a procedure which is performed on girls before puberty. In this procedure part of or the entire clitoris is removed in order to insure that the female has reduced or no sexual feelings. It is still practiced around the world mostly as a cultural custom rather than a religious one. The reasoning behind this action is that it is done in an effort to make girls into women, that it is the duty of the parents to insure they are circumcised and to ensure that they are eligible for marriage (Religioustolerance. org). In order to consider how Kant, Mills and Aristotle would perceive this procedure we must consider the different social aspects attribute to the writings of each philosopher. According to Kant every single individual possesses the ability to discern right from wrong and that moral of the action should be decided from the intentions of the individual instead of the consequences. Kant also saw the moralistic centre of an action came from duty and not self interest. He also believed that a Maxim becomes universal law only when it is accepted by all men independent of any outside influences or circumstances. He also said that the respect of individuals came from seeing them as an end to themselves which means that infringement on their freedoms is a violation of their rights as individuals. When we apply these considerations to the topic of female genital mutilation we see that this procedure cannot be considered universal law since it is not seen as a rational action in all societies. Additionally it cannot be considered universal law in terms of nature since this procedure interferes with the natural state of the woman’s body. Secondly, though the action may be considered the duty of the parents of the girls whose genitals are mutilated it does not make it morally justifiable since it infringes on the humanitarian rights of the girl. Additionally, the fact that these girls are often circumcised against their will must also be taken into account. It can also be considered that though the girls are circumcised out of duty, the action itself is not unconditional on the part of the parents who see their own self interests in seeing the girl married or being accepted by society instead of what the girl herself wishes. In the case of John Stuart Mills it is apt to apply his principle of Utilitarism in this case. The objective of this principle is that the only consequence that should decide the action to be taken is if it brings the individual the greatest happiness. In the case of female genital mutilation if we consider who the action actually affects we find that three parties are directly involved, the parents of the girl, society and the girl herself. Thus, if we apply Mills theory to this situation then it follows that the genital mutilation of this girl though may bring unhappiness to the girl she will be a source of happiness for society and her parents. In effect it would bring society joy since it has one more woman who is considered eligible for marriage and the parents would be happy since their daughter is considered a part of society. In effect the unhappiness of the girl and the pain associated with this procedure is not taken into account since the decision on a broader level brings the most happiness to the most individuals if the procedure is carried out. On an individual level however John Mills’s teachings work against it. If we consider Aristotle, it is prudent to recall one his greatest teachings, that every part of the body be it the foot or the head or even the vagina serves a particular function in the body and that the goodness of that function lays within it. In effect if we consider the fact that female genital mutilation can impair not only the sexual pleasure of women, giving those problems in excretion and also childbirth. Then it stands to reason that Aristotle sees the goodness within that organ to be lost to the body if this procedure is carried out. Aristotle also saw that the separate functions of the body like those of society served to make an individual whole, if any of those functions are disrupted then the whole individual is disrupted as well. Though indirect it can be seen that all three philosophers were against the concept of Female Genital Mutilation. In their teachings we can find the moral and logical center required to finally leave behind this ancient and unnecessary tradition. Works Cited Religioustolerance. org. Female Genital Mutilation (FGM) in Africa, the Middle East Far East. 2008. 1 June 2009 http://www. religioustolerance. org/fem_cirm1. htm.

Is Electromagnetic Radiation Dangerous?

Is Electromagnetic Radiation Dangerous? There are many rumors and claims about electromagnetic radiations risk. So investigation about some rumors about electromagnetic radiations risk is gathered to this paper. As a result, we got information (1) non-ionizing radiation from home electronics is not severely harmful for us, (2) strong electromagnetic radiation will cause machine error to generate sparks and electrical currents, (3) electromagnetic hypersensitivity is not regarded as a medical condition, and (4) electronic harassment may exist. These results means electromagnetic radiation has risk of machine errors and misuse. But machine errors caused by electromagnetic radiation are taken measures. So we should take measure to misuse of electromagnetic radiation. Index Terms electromagnetic radiation, risks of electromagnetic radiation, machine errors, electronic harassment I. INTRODUCTION Electromagnetic wave is dangerous, electromagnetic radiation makes us leukemia, cancer, and cataract. Such rumors about electromagnetic radiations risk are in many websites and books. Electromagnetic wave and electromagnetic radiation are invisible, odorless, and of course, vapidly. So we can not where electromagnetic waves exist and we tend to think insensible things are false or very dangerous. What is electromagnetic wave and electromagnetic radiation? Electromagnetic wave is wave, of course. Electromagnetic wave can propagate in a vacuum and matter independently [1]. Also, electromagnetic wave is made from electric fields and magnetic fields [1]. So electromagnetic waves are generated from electric currents. On the other hand, electromagnetic radiation is a phenomenon which electromagnetic waves carry energy and spread [1]. It is often called EMR. Also, there are many kinds of EMR. For example, x-rays, microwaves, and light. EMR is classified by its waves frequency or wavelength [1]. High frequency electromagnetic waves have short wavelength and high energy, and low frequency electromagnetic waves have long wavelength and low energy. If frequency of electromagnetic wave changes, EMRs characteristic and behavior also changes [1]. For example, EMR such as ultraviolet, x-rays, and gamma rays have high frequency and high energy enough to ionize atoms and molecules [2]. They are called ionizing radiation. Ionizing radiation is contributing to medical treatment, industry, and power generation. But because of its high energy, it causes DNA damage and radiation poisoning when it is misused [2]. On the other hand, EMR such as visible light, infrared, microwaves, and radio waves have low frequency and low energy not enough to ionize atoms and molecules [3]. So they are called non-ionizing radiation. Risks of ionizing radiation are easy to show and easy to understand whereas risks of non-ionizing radiation are very difficult to study. So there are many rumors about non-ionizing radiations risks in many websites and books. For more arranged information about EMR, to use diagrams of the electromagnetic spectrum like Fig 1. are good ways. The electromagnetic spectrum means possible frequency of electromagnetic waves and the electromagnetic spectrum is often expressed as a diagram with useful information. So you can understand relationship between frequency and EMRs characteristics easily to use diagrams of the electromagnetic spectrum. à ¢Ã¢â‚¬ ¦Ã‚ ¡. METHOD Figure 1. An example of electromagnetic spectrums diagram. Figure reproduced from [4]. Today, Scientists have enormous knowledge about electromagnetic radiation. But in fact, there are many rumors about electromagnetic radiation. Risks of electromagnetic radiation are ambiguous and we do not know clearly about risks of electromagnetic radiation especially non-ionizing radiation. So the study investigated about some common rumors about electromagnetic radiation, (1) electromagnetic radiations from power lines, power plants, TVs, and mobile phones are bad for our body and they cause leukemia and cancer, (2) Electromagnetic radiation causes machine errors, (3) Electromagnetic radiation cause electromagnetic hypersensitivity, (4) Some people are misusing electromagnetic radiation for electronic harassment. To clarify risks of electromagnetic radiation is important for proper measure, proper regulation, and safer society. à ¢Ã¢â‚¬ ¦Ã‚ ¡. METHOD To do these investigations, online resources were used. In this paper, Wikipedia and WHOs factsheets were mainly used, and some websites about electronic harassment were used. Also, to find these online resources, Google was used. Keyword electromagnetic wave was used in Google to find [1], and [2], [3], [4] were found as link in [1]. Also, keywords electromagnetic radiation health were used in Google to find [5], and [6] was found as link in [5]. In addition, keywords WHO electromagnetic wave health were used in Google to find [7], and [8] were found as link in [7]. Finally, keywords à ©Ã¢â‚¬ ºÃ‚ »Ãƒ §Ã‚ £Ã‚ Ãƒ ¦Ã‚ ³Ã‚ ¢ à §Ã…  Ã‚ ¯Ãƒ §Ã‚ ½Ã‚ ª(electromagnetic wave crime) were used in Google to find [10], and [9] were found as link in [10]. à ¢Ã¢â‚¬ ¦Ã‚ ¢. RESULTS First, according to Wikipedia and WHOs factsheets, electromagnetic radiations from power lines, power plants, TVs, and mobile phones are not severely harmful for us [5,6,7]. Electromagnetic radiations from power lines, power plants, TVs, and mobile phones have extremely low frequency electromagnetic waves. So they do not have energy enough to destroy or burn cells and DNA. Also, according to WHOs research, there are no evidences that show extremely low frequency electromagnetic waves are harmful for cells and DNA [8]. In other words, non-ionizing radiations from home electronics are safe if they are not too strong. Also, these online resources refer to electromagnetic hypersensitivity. Electromagnetic hypersensitivity is a disease which causes self-described headaches, nauseas, and lassitude. People who have Electromagnetic hypersensitivity claim we feel sick where electromagnetic radiations exist and electrical devices which generate electromagnetic radiation such as mobile phones, TVs, and computers make us sick. But these online resources also say electromagnetic radiation is not responsible for electromagnetic hypersensitivity [5,6,7,]. In addition, electromagnetic hypersensitivity is not regarded as a medical condition. It may come from a fear of electromagnetic radiations or placebo effects. Second, strong electromagnetic radiation cause electrical currents and electrical arcs (sparks) and electrical currents and electrical arcs from strong electromagnetic radiation cause machines overloads and errors. Also, strong electromagnetic radiation cause explosion to ignite flammable objects and gases to cause sparks. Like this, it often causes severe accidents [5]. Especially, army must think of this risk because strong electromagnetic radiation can make errors weapons such as missiles and bombers. For example, US Army defines electromagnetic radiation hazards (RADHAZ or EMR hazards): Hazards caused by electrical equipments such as radars and antennas that generates strong electromagnetic radiation near weapons, fuels, and people. Of course, if the accidents cause, they will be big and dangerous. So, for example, MIL-STD-464A shows electromagnetic radiation assessment. Third, electronic harassment may exist [9,10]. Electronic harassment is a severe harassment using electromagnetic radiation to torture and damage target parson from far places. This harassment leaves very few evidences, so electronic harassment is considered as an urban myth. But there are many groups and networks of victims of electronic harassment and most victims are reporting harassments and damages specifically, gathering evidences, and revealing severe harassment. Some people claim they have schizophrenia and obsession. But many victims of electronic harassment can think logically and they leave their consideration. Some victims study electromagnetism hard and do experiments. Also, many documents imply electronic harassment is executable todays technology [9,10]. à ¢Ã¢â‚¬ ¦Ã‚ £. DISCUSSION These results means electromagnetic radiation is not dangerous if it is controlled or in ordinary environments. Of course, ionizing radiation is dangerous if it is not controlled, but non-ionizing radiation do not cause severe health problems. So extremely low frequency wave from power lines, power plants, TVs, and mobile phones is not very dangerous for us. In addition, if the risk of leukemia and cancer doubles, the number of patient of leukemia and cancer will increase very little because the risk of leukemia and cancer is very little. But these results also mean electromagnetic radiation has risk of machine errors and misuse. We must control electromagnetic radiation, especially strong electromagnetic radiation properly, to prevent terrible accidents such as explosion. Also, machine errors caused by electromagnetic radiation are taken measures, but misuse of electromagnetic radiation is not taken measures. So we should think of take measures to misuse of electromagnetic radiation such as electronic harassment. If misuses of electromagnetic radiation such as electronic harassment are not taken measured, our society will be horrible, and oppressed. Thus, electromagnetic radiations have the risk of machine error and misuse such as electronic harassment. So we should make new regulation about electromagnetic radiation as soon as possible. Video Games: A Great Source Of Entertainment Video Games: A Great Source Of Entertainment Nowadays, people in the world are so busy with their activities where they do not have enough time to waste. This is why for getting a job, they need to be trained. And video games can now play a vital role for this. For example, if someone wants to learn driving, he can use video game console to train himself. There are so many institutes that train people in virtual world. And this is now saving peoples valuable time. Some researchers report that video game make people smarter. As Dr Bavelier, (2012) points out that, people who play action games such as shooting games make them faster. This is why they can focus well in their specific job field. It is kind of training. In addition, multitasking means people who can do different tasks at the same time. For example, people who play shooting or action games are faster at changing tasks than other people (Bavelier, 2012). In addition, gamers can do physical and mental exercise by playing video games. When a gamer plays video game, he needs to be faster and alert all the time. For example, when someone plays racing games, suddenly he may needs to change his direction and he has to do this quickly. And it affects their brain. That is why they always think quickly. Not only that, there are some strategy games can make them clever. For instance, when they play this kind of games, they always have to concentrate and think critically. And at that time, their brain work rapidly and make them faster, quicker and clever in real life. According to Park, (2011). there are some games such as walking on a treadmill or dance dance revolution can help gamers for doing physical exercise. For example, gamers need to press the gamepad button quickly as well as they have to move their body all the time. Moreover, video games also might help people to learn english, especially who do not know english very well. For examp le, some action-strategy games such as L.A Noire, Grand Theft Auto, Desperadoes and so on have some critical missions where gamers must need to know english very well. Otherways, gamers may not understand the purpose of the mission. There was a research by the Office of Naval Research (ONR) reports that, people who play videogames can perform 10-20 percent higher than non-game players. So, videogames improving their abilities. In addition, there are certain video games such as Brain Age and Guitar Hero can also improve gamers hand-eye coordination as well as boost auditory sense (Dr. Kornel, 2011). According to Kornel, (2011), brain is always working and it is in learning mode. That is why new synapses are being formed between the neurons. And it means, gamers are learning something new through games. Not only that, videogames can help people to make a good interaction in social life. For example, children can play just dance with their parents or grandparents. This is a kind of bridge between two generation. Moreover, young adults or children play games online. For example, gamers who play Fifa, can create a tournament and add their friends online. This is why, they can maintain social life in the virtual world and it helps them to keep in touch with their friends and family. However, video game software and hardware companies such as EA, nintendo, konami, sega, ubisoft, DS, sony, microsoft and so on are selling millions of games and hardware every year. And this amount is increasing. They are earning millions of dollars every year. In 2010, nintendo earned $15.75 billion, Sony earned $13.4 billion, Microsoft got $12.82 billion as well as there are so many companies earned billions of dollars at the same time. Not only that, game developers are also get a large amount of money as their salary. Develop stuff (2013) reports that the average income of game developer is more than  £34000. So, this is one of the most valuable business in all over the world. On the other hand, there are also some demerits of playing video games. Many people claim that, crime and violence are being increased because of video games. And it is true that, there are some notorious crimes are occurring by young adults and adults. Especially, those who are between the age group of 18-35. Violent games such as Call of Duty, Grand Theft Auto, Mafia and so on are responsible to enhance people to do crime. There are some dangerous violence had occurred past few years. According to NDTV, (2012) reports that, Anders Behring Breivik killed 69 innocent people in Norway. There were more than 400 hundred people included police in the island also he wanted to kill all of them. And then, investigators found that Breivik actually inspired by violent video games to kill people. And he trained himself by playing this kind of games. The Guardian, (2012) also reports that an american gunman killed 20 people in a school. And he also inspired by violent video games. And this is k ind of sickness. Moreover, people who are mentally sick by playing video games robbing banks, doing crimes on the street and so on. Actually, this kind of people feel lonely and play violent video games more than 12 hours everyday and they are not keep in touch with their family. This is why, it affects them much than other gamers. And this kind of addiction make them sick mentally. Moreover, nowadays children and young adults do not go to playground that much. Rather, they love to stay at home and play video games on playstation or xbox. This is why they can not get the real taste of playing sports such as football, basketball and so on. In addition, day by day they stop making interaction with their family and friends. They maintain social life, but this is on in virtual world. This is why it affects on their brain and in future they may fear people to meet. Because their brain is not used to it. It means lack of social contacts. Moreover, for these reasons, their behave start to change specially the people who play play violent video games. They behave aggressively with the people and that kind of sickness make them introvert. So, to lead a healthy and beautiful life, negative behaves can not be expected. Video games have positive and negative sides. And negative sides can be reduced by playing some necessary roles. For example, parents should look after their children properly such as what they do and what they play. They can make a daily routine for their children. Therefore, children or young adults will play games at their leisure times. In addition, parents can take their children to the playground and play games with them. That is why, children can stay close with their parents. This is how can parents guide their children. Children and young adults can learn many positive things from their school. For example, teachers can teach them about the positive and negative sides of playing games. Moreover, they can also teach them to make a better social life. Not only that, government and media can play a very important role. For instance, they can advertise about the demerits of playing video games and not to do any violence or a crime. In conclusion, people can not blame only video games for crimes or violence. Because, their are millions of people play videogames all over the world. They all are not doing crimes or violence. So it can be said that, play videogames for joyment. It is true that, video games have negative sides. But it can be improved. That is why, necessary steps should be taken to control the crimes and violence.

An Inspector Calls by J.B. Priestley Essay -- Papers

An Inspector Calls by J.B. Priestley In Priestley's play An Inspector Calls, the two main characters, Arthur Birling and the Inspector, both show certain features of real people but, in particular the Inspector seems to be representative of political and social issues that were relevant in 1912. What seems like a simple detective thriller, with an inspector asking questions and the other characters answering them in order to find the person responsible for the suicide of Eva Smith (alias Daisy Renton), gradually develops into a complex investigation of political stances, of capitalism and socialism. To answer this question fully, we have to consider many different aspects of Mr Birling and the Inspector's characters. We need to look at the views they express, but we also need to look at their interaction with other characters before we can fully decide whether they have a rounded personality and can thus be considered to be real people or whether they merely represent social and political concepts. We also need to consider the time the play was set in, the events, the setting and the ritual associated with it. In An Inspector Calls many different issues are brought up about social attitudes and political views, but the most important has to be responsibility. In this particular context, Birling and the Inspector clearly have to be seen as representatives of two opposing definitions of responsibility. While Birling sees it as "a man has to make his own way, has to look after himself and his family", thus excluding responsibility for anybody else, the Inspector represents the idea of social responsibility in a society where t... ...a Smith to commit suicide. The Inspector never forgives nor punishes but just tries to warn the Birlings of their doings so that they can say the right things to the real Inspector, and to know what they have all done. I believe that Priestley has meant to not go into detail on the Inspectors feelings and beliefs, as this almost adds a sought of mystery around the Inspectors character, it mainly gets you thinking towards the end, is the Inspector real or are the Birlings just hallucinating, or could the Inspector be a ghost or a Goole which his last name could represent (Inspector Goole). But the question was can the Inspector represent a real person, to a certain extent yes, but not as fully as Mr Birlings character can, so in my opinion he is not a very good representative of real people in the era of the play.

Ben & Jerrys Ice Cream :: essays research papers

Ben & Jerry’s Ice Cream was founded on the corporate concept of linked prosperity, interrelating a three-part mission statement to focus their company’s growth. Their mission statement, which covers their product, economic and social goals, focuses both the leadership and the workforce on their key values. These values include staying in touch with the customer base, using quality ingredients, maintaining profitability and maintaining social awareness and accountability.   Ã‚  Ã‚  Ã‚  Ã‚  Throughout the history of the company, its owners, Ben Cohen and Jerry Greenfield, have interacted with their customers, gaining knowledge on what people like and dislike about their ice cream. Opening their store in Burlington, Vermont in 1978, they immediately began interfacing with the local populace by hosting a free summer movie festival, projecting movies on the wall of their renovated gas station. In 1985, they introduced New York Super Fudge Chunk ®, a flavor suggested by a writer from New York City. Throughout the years, they have continued to introduce new flavors either suggested or inspired by either regular individuals or well-known celebrities.   Ã‚  Ã‚  Ã‚  Ã‚  Ben and Jerry launched their â€Å"Cowmobile†, a modified mobile home used to distribute free scoops of ice cream in a unique cross-country marketing drive. Unfortunately, the vehicle burned to the ground outside Cleveland, but everyone escaped unharmed. Ben said it looked like â€Å"the world’s largest baked Alaska.† Undaunted they resurrected the idea the following year with â€Å"Cow II†, once again going cross country giving away free scoops. That same year, at the suggestion of two â€Å"DeadHeads’ from Portland Maine, Ben and Jerry introduced the first ice cream named for a rock legend, Cherry Garcia. In 1988 they introduced Chunky Monkey at the request of a college student in New Hampshire.   Ã‚  Ã‚  Ã‚  Ã‚  Staying in touch with their customers would not enable Ben and Jerry to be as successful as they have become if their ice cream was not high quality as well. The second value the company espouses is to use only wholesome, natural ingredients. They began their operation on this premise, utilizing fresh Vermont milk and cream to create their frozen concoctions. During a period of volatility in the dairy market in 1991, the company went so far as to pay a dairy premium totaling a half million dollars to combat Vermont dairy farmers’ losses. This helped protect the family farmers who supplied the milk for Ben and Jerry’s ice cream. The combination of good product and good marketing over the years has enabled Ben and Jerry’s to increase sales and maintain profitability year after year.

The KKK :: essays research papers fc

I have learned that the Ku Klux Klan was in response to the Southern bitterness towards blacks having won freedom from slavery in the aftermath of the civil war. Congress had passed the Reconstruction Acts which divided the South into 5 military districts, each under a general. New elections were to be held in each state with freed, black, male slaves being allowed to vote; this infuriated Southerners. The first branch of the Ku Klux Klan was founded in Pulaski, Tennessee, around 1865, the name Ku Klux comes from the Greek word, Kuklose, meaning circle. The Klan was a secret organization founded by 6 ex-confederate veterans, they considered the Klan to be a secret social club, not knowing what a violent organization it would turn into. They decided to make their Klan costumes as odd as possible. Klan members would be dressed in white sheets and their faces would be covered with white masks. These ex-soldiers would ride through the town, make jokes and act silly, this made former bla ck slaves to believe that the ghosts of the Confederate dead had risen to reclaim their land. Many Southerners began to join the Klan and harm former black slaves. Soon these night rides turned into violent night rides and lynching’s. Once the Klan began to make a name for itself, General Nathan Bedford Forrest, the famous cavalry leader, became the leader of this invisible empire. The Klan was effective in keeping blacks away from the voting polls. The Klan was coming under increased attack by Congress and the Reconstruction state governments. The leaders of the Klan realized that the Klan’s end was near as an organized force.

“Exchanging Our Country Marks” by Michael Gomez Essay

In Exchanging Our Country Marks, Michael Gomez brings together various strands of the historical record in a stunning fusion that points the way to a definitive history of American Slavery. In this fusion of history, anthropology, and sociology, Gomez has made expert use of primary sources, including newspapers ads for runaway slaves in colonial America. Slave runaway accounts from newspapers are combined with personal diaries, church records, and former slave narratives to provide a firsthand account of the African and African-American experiences during the eighteenth to the mid-nineteenth centuries. With this mastery of sources, Gomez challenges many of the prevailing assumptions about slavery– for example, that â€Å"the new condition of slavery superseded all others† (48)– and he advances intriguing new speculations about the development of a collective African-American identity. In Gomez’s words: â€Å"It is a study of their efforts to move from eth nicity to race as a basis for such an identity, a movement best understood when the impact of both internal and external forces upon social relations within this community is examined†(4). According to Gomez this identity emerged out of a mixture of African identities. Throughout his study Gomez illustrates how Africans transferred their unique culture and heritage to the New World. He uncovers the harshness of the Middle Passage, and describes how some enslaved Africans attempted suicide, some successfully. Africans did not embrace the institution of slavery, and many chose to run away. The millions of Africans brought to America would not have thought of themselves as African; they were Asante, Yoruba, or Igbo, their lives and characters defined by village or nation. Gomez devoted a chapter to Muslims that had a religious identity connecting them to Arabia and Palestine rather than their native land. The Muslims brought with them a different idea about themselves and their world. As Gomez noted, the societies of West Africa also had their own histories. These the societies changed during the four centuries of the slave trade operation. Slave traders arrived at a part icular point in their history. There arrival influenced their history; it did not create it. Gomez provides an understanding of what happened in West Africa before, during, and after the slave trade. Gomez opens his book with Denmark Vesey’s 1822 â€Å"experiment† in building a multi-ethnic community displaced Africans in Charleston, South Carolina. Vesey tried to replace ethnic diversity of African peoples with a united movement of Africans in America based on the Bible. â€Å"We must unite together as the Santo Domingo people did†, Vesey told his followers, who nonetheless still organized themselves by ethnicity, with an Igbo column and Gullah column (3). Vesey’s uprising failed, but not his experiment. The African peoples came to define themselves along racial, rather than ethnic lines, though they would continue to transmit stories of their own ethnic cultures to their children. Just as Europeans immigrants came out of specific historical and social contexts, the Africans had individual social, religious, and historical identities. Gomez encourages a re-examination of African-American history by suggesting how different communities of Africans resp onded and transferred their unique culture and heritage to the New World and also shows how particular African societies and cultures continue to shape our society. For example, the Kissi of Sierre Leone lived in rural villages, with out a strong governing state. They formed secret associations that acted as loose governing forces over their dispersed rural settlements. In their society women were autonomous, performing most of the society’s agricultural work. The Kissi came to America with no desire for political power. The Akan, on the other hand, had a highly organized political society. For centuries, they had dominated the gold and kola nut trades. After being conquered by the Asante in the eighteenth century the Akan succumbed to the slave trade, entering America not only experienced with centralized power but also politically insecure after the long-standing Asante threat. Members of the Kissi and Akan came to America with profoundly different outlooks on life. Gomez examines both the African communities from which these people came and the specific places in North America to which they were taken. The ethnicity of Africans brought to Virginia, to South Carolina, or to Louisiana shaped the African American communities on those areas much more than did the nature of their work or other factors. The Bambara and Malinke people from the Senegambia region who were transported to colonial South Carolina and  French Louisiana brought with them their technological skill in growing rice. The first slave ships to reach Louisiana, in 1719, brought both African slaves and African rice seeds. By the end of the century, however a greater proportion of African brought to Louisiana were Yoruba, Fon, or Ewe. These people Gomez argues, synthesized the complex Yoruba region into â€Å"hoodoo,† which Gomez neither romanticizes nor belittles. Besides ethnicity and race, Africans religion had a significant impact on African American culture and survived the psychological intrusion of American Christianity. Gomez is convincing in his accounts of Islam and Christianity. Islam, Gomez suggests, â€Å"may have influenced African -American culture in ways herefore unimagined† (82). Gomez’s goal is to find out how these different peoples and societies influenced their world. Muslims brought to America carried a feeling of cultural supremacy and a connection with the wider world- a mixed identity that separated them from other Africans. But this separation from other Africans, which amounted to a transcendence of ethnic category, allowed the Muslims to develop bonds of community with other Africans more easily than Africans who still identified with their own ethnic cultures. Gomez argues that Muslims were more apt to enter Georgia, South Carolina, and Louisiana than the Chesapeake, perhaps numbering in the thousands . Muslims, Gomez argues, also made significant efforts to practice and preserve their religion. Evidence for this claim includes praying beads found in slave cabins, the construction of churches facing east, and names found in runaway ads and slave registers. Gomez explains how the ring shout and the relationship of water baptism were important African elements that survived in the black church. For example the â€Å"shout was an indication of social rank and ancestral identification†(270), and â€Å"baptism was a means by which the community grew closer,† whether â€Å"salt water or county born†(273). Both were â€Å"important vehicles in both conversion and movement towards reconceptualization, resistance and defiance†(274). The ring shout was not simply a transitional tool for creating racial identity. For Igbo, the ring shout had a particular social purpose, that is, to preserve community identity. Gomez relates the tendency of Igbo slaves in America to commit  suicide with folklore about flying back to Africa, or disappearing. The ring ceremony in Aliica was a way to solidify community identity and to bring the living into communion with ancestors. The Igbo in America simply adapted it to their new setting. As the nineteenth century progressed blacks embraced Christianity but the â€Å"liturgy was Africanized†(279). Also, blacks preferred the Baptist denomination because it was decentralized and democratic. Just as some Africans would use the ring shout as a metaphysical return to the homeland and others as a means to forge a new community in America, Africans and African -Americans had different recollections of the slave trade that had caused their dislocation. Gomez analyzes two sets of traditions. In one set, Africans were tricked onto slave ships by Europeans offering them red cloth. But in another tale, King Buzzard, an African king, was condemned to travel alone through the world as a buzzard for betraying his own and other people into slavery. The significance of this tale for Gomez’s argument lies in its transformation of historical fact. When Africans enslaved other Africans, they did not view themselves as betraying their own people. They would have regarded the mselves as Aro or Asante or Wolof selling Igbo or Akan or Manlike. Folktales like the one about King Buzzard, created in America to explain the origins of African slaves, gave to these different people a common origin on the distant continent. The Africans’ change from the self-awareness of ethnicity to that of race emerged from a common servitude, white attitudes, and â€Å"an internal dialogue†(242). Association and location figured importantly as blacks in the Deep South, living in close proximity to one another, resisted creolization, in contrast to Upper South blacks, a minority in close proximity to a white majority. Conversion to Christianity, a slow process, was helped along by incorporating familiar African practices such as the ring shout, water baptism, and funeral rites. Conversion, however, separated converts form the unconverted. By 1830, when Gomez concludes his book, African-Americans were divided by rival visions, one a future partnership in North America, the other a past â€Å"as close to the bosom of Africa as they could get†(292). This book contains numerous firsthand accounts detailing the social transformation of African-American culture in the New World. Gomez’s argument is convincing; he succeeds in uncovering how ethnicity and race affected the African American community in the colonial and antebellum South. His work is carefully organized, with many landmarks for the reader. Exchanging Our Country Marks is well balanced and written; it is a significant contribution to the African experience in American.

A Comparative Study Of Australian Indigenous And Non Indigenous Education Essay

Australia has a prominent discontinuity between Indigenous and Non-Indigenous life expectancy, educational achievement and employment opportunities. (Coag. gov. au. 2014) There is a pressing need for an Australian Indigenous Education Reform. This need for reform is especially necessary in remote and northern, socially disadvantaged Australian communities where attendance rates are low, along with low academic outcomes by Australian national standards. This reform needs to ensure consideration of Indigenous cultural needs and wants. The aim of this paper is to discuss the disparity between Australian Indigenous and Non-Indigenous persons’ Education and make recommendations based on the effectiveness of current reforms in place to minimise the inequality between the two demographics. The paper will look at attendance statistics of school aged children in primary school and high school, completion statistics of highest school qualifications completed, highest non-school qualification obtained and employment statistics for full time and part time Indigenous and non- Indigenous workers The most recent government implemented strategy will be briefly evaluated. Along with this, recommendations will be made. These suggestions can hopefully be modified and implemented in countries that have an inconsistency their in nationwide education statistics. Placing high importance on the improvement of Australia’s Indigenous and Non-Indigenous education disparities will create a ripple effect and improve Indigenous health and employment opportunities. Children who attend school on a daily basis will be exposed to health and wellbeing syllabus, putting their knowledge into practice within their community. Indigenous Primary school children with regular attendance will have an easier transition into secondary school, with the improved likeliness of achieving a higher non-school qualification thus positively affecting the distribution of workers in society. For the purpose of this paper, the following tables bellow will be referred to and the information within will be used to support and stimulate discussion. INDIGENOUS SCHOOL ATTENDANCE RECORDINGS 3 TO 5 YEARS OF AGE AGE MAJOR CITY REMOTE AREA VERY REMOTE AREA 3 31% 12% 14% 4 63% 59% 55% 5 87% 77% 70% Table 1 Source: Population Characteristics, Aboriginal and Torres Strait Islander Australians, Australia, 2006 (cat. no. 4713. 0). This table shows the percentage of three to five year old Indigenous children attending an educational institution such as a preschool or primary school in a major city, remote or very remote area. As expected, the attendance decreases as remoteness increases. There isn’t much disparity with the four and five year old age group’s attendance, however less than half three year old Indigenous children in a major city attend an educational facility in a major city and then this figure almost halves again when looking at children in very remote areas. INDIGENOUS SCHOOL ATTENDANCE RECORDINGS 15 TO 17 YEARS OF AGE AGE MAJOR CITY REMOTE AREA VERY REMOTE AREA 15 77% 67% 53% 16 60% 49% 34% 17 44% 29% 16% Table 2 Source: Population Characteristics, Aboriginal and Torres Strait Islander Australians, Australia, 2006 (cat. no. 4713. 0) The results in this table are noticeably alarming. In remote and very remote areas, 50% or under of Indigenous teenagers from the ages of fifteen, sixteen and seventeen years are attending school. If only 16% of seventeen year old Indigenous students are attending high school, then there is a very low chance of young Indigenous persons graduating from the final year of high school. In major cities, not even half of Indigenous seventeen year olds are attending high school. It’s highly unlikely that with an attendance rate is only 44% from seventeen year olds in major cities, that many of those students will continue on to complete a non-school qualification. HIGHTEST LEVEL OF SCHOOL COMPLETED BY INDIGENOUS SATUS AND AGE AGE GROUP 18-24 25-34 35-54 55 and over total Indigenous Highest Level (%) Year 12 or equivalent 32 28 15 8 19 Year 11 or equivalent 14 13 9 2 11 Year 10 or equivalent 25 26 34 16 28 Non-Indigenous Highest Level (%) Year 12 or equivalent 71 68 76 27 45. Year 11 or equivalent 10 9 12 7 10 Year 10 or equivalent 13 16 29 26 24 Table 3 Source: Population Characteristics, Aboriginal and Torres Strait Islander Australians, 2006 (cat. no. 4713) The information gathered in the above table shows that the highest school level qualification of Indigenous people is Year 10 or the equivalent and for Non-Indigenous people its Year 12 or equivalent. As assumed, for Indigenous persons, the amount of Year 12 completions declines with age. Indicating that perhaps, programs put in place to support Indigenous education has been effective. However, overall, only 19% of Indigenous persons have completed Year 12. Further studies showed that 14% of Indigenous people had completed Year 8 or the equivalent as their highest school qualification. This was exactly double the amount of Non-Indigenous persons who had completed Year 8 or the equivalent and only 5% lower than the amount of Indigenous persons who completed Year 12 or the equivalent. The disparity between Indigenous and Non-Indigenous young people (age 18 to 24 years) who have completed Year 12 of equivalent is a huge 40%. These statistics of the highest school qualification received reflects on the results of highest non-school qualifications. . Indigenous (%) Non-Indigenous (%) Males Females Males Females Higher than a Bachelor degree 1. 0 1. 4 5. 9 5. 9 Bachelor degree 2. 9 5. 0 14. 3 16. 8 Advance Diploma or Diploma 3. 1 5. 3 7. 8 10. 3 Certificate III and IV level 15. 8 8. 3 25. 8 8. 5 Certificate I and II level 1. 4 2. 5 0. 7 1. 6 Certificate not further defined 1. 2 2. 0 1. 4 2. 7 Not stated or inadequately stated 17. 6 13. 9 6. 2 7. 3 No non-school qualifications 57. 1 61. 7 37. 9 46. 8 PERSONS AGED 26-64 YEARS WITH A NON-SCHOOL QUALIFICATION BY INDIGENOUS STATUS AND GENDER. Table 4 Source: 2006 Census of Population and Housing, Australia, 2006 This table displays the non-school qualifications achieved by Indigenous and Non-Indigenous males and females. Following on from the highest school qualification results, it was not surprising to find that more Non-Indigenous Australians had received certificates III and IV, diplomas, advanced diplomas and Bachelor degrees or higher. It was disconcerting to note that more than 50% of Indigenous males and females had no non-school qualification. The majority of both Indigenous and Non-Indigenous Australians had completed a certificate III or IV. Further research showed that Indigenous persons living in major cities, when compared to those in regional or remote areas, were more than two and a half times more likely to complete a non-school qualification (39% and 15% respectively). However, strangely for Non-Indigenous persons with a non-school qualification in remote communities, there was not a disparity as larger between those that lived in major cities (58% for major cities and 48. 6% for remote areas. LABOUR FORCE STATUS BY INDIGENOUS STATUS Indigenous Total (%) Full Time Employment 27. 7 Part Time Employment 16. 6 Non-Indigenous Full Time Employment 50. 0 Part Time Employment 19. 1 Table 5 Source: 2006 Census of Population and Housing, Australia, 2006 The above is a small overview of the overall percent of full time and part time employment for Indigenous and Non-Indigenous Australians. ABSENTEEISM Days Absent Total Days School Terms Missed Years of School Missed 1 day per week 451 9 2 years, 1 term 1. 5 days per week 676. 5 13. 5 3 years, 1. 5 terms 2 days per week 902 18 4 years, 2 terms 3 days per week 1353 27 6 years, 3 terms 5 weeks per term 1127. 5 22 5 years, 2 terms Average 5 days per term 220 5. 5 1 year, 1. 5 terms Average 10 days per term 440 11 2 years, 3 terms ABSENTEEISM OVER A LONG PERIOD OF TIME Table 6 Source: Cycles For Success DETE, SA, 2002 p. 44. The above table calculates the impact of absenteeism over a long period of time, highlighting the severity of prolonged absenteeism. Even a child who only has 5 days off a term, every term can be affected; they will miss a total of 1 year and 1. 5 terms, that’s a lot of curriculum covered in that time. An abridged version of Reasons for prolonged absenteeism from School attendance and retention Of Indigenous Australian students. †¢ Parental-condoned absenteeism, parents failing to accept their legal responsibilities †¢ Poor parental/carer attitudes towards schools †¢ Insufficiently valuing education †¢ Inadequate welfare support practices, especially in the early years of schooling †¢ Inconsistent approach to absenteeism between and within schools †¢ Unsuitable curriculum for some pupils †¢ Too few out-of-school/alternative curriculum places †¢ Bullying, peer pressure, ‘cool’ to skip school †¢ Lack of career aspirations and low self esteem †¢ Inconsistent policies and practices of local schools, education welfare services and schools’ policy documents on attendance †¢ Inconsistent referral policies between schools. †¢ Local unemployment, poverty, poor community facilities †¢ Differences between boys’ and girls’ aspirations and achievements (Purdie & Buckley, 2010) MOST RECENTLY ANNOUNCED GOVERNMENT STRATERGY In December, 2013 Indigenous Affairs Minister Scullion released an announcement of a new two- year strategy to improve Indigenous school attendance. â€Å"A child attending school 70 per cent of the time is not receiving a proper education. A recent COAG report on education showed there had been no improvement in attendance of Indigenous students over the past five years and in some areas it is going backwards. It is horrific to think that in the Northern Territory, only 13 per cent of kids are attending school 80 per cent of the time. This has to change. † Minister Scullion said the two-year strategy, which is in addition to strategies discussed by COAG last week, would improve school attendance by engaging local people in each community to get kids to school. $28. 4 million will be provided over two years to: ? Employ Attendance Supervisors to manage and develop up to five School Attendance Officers in each community ? Appoint School Attendance Officers through the Remote Jobs and Communities Programme (RJCP) to work with families to get kids to school. Five officers will be engaged for each 100 enrolled children (scaled to suit local situations) ? Provide support for children to attend school with funds from the Indigenous Communities Strategic Investment and Community Development Funds for uniforms, vehicles and office space† Schlievs, M. (2011). Evaluation of Two Year Strategy RECOMMENDATIONS Introduce vocational training within schools Vocational training should be encouraged at a school level. It not only provides a post school pathway into a non-school qualification, but it provides incentive for everyday attendance and a valid reason to participate in school. Students who don’t intend on completing year 12 can obtain a non-school qualification before they leave high school, providing them with a means to enter a non- school qualification post-high school if they so wish. It will also allow students to go straight into employment post school. Schools can be set up to accommodate VET (Vocational Education and Training) and VCAL (Victorian Certificate of Applied Learning). These structured programs run in schools allow high school aged children to engage in ‘hands-on’ learning in the classroom with small assessment tasks leading to a certificate. Many Australian Indigenous communities are low socioeconomic areas; if their high schools operate these programs within the school they are providing a financially viable way for students to review a non-school qualification. Adapt curriculum to incorporate Indigenous cultural needs and wants Many Indigenous students have poor attendance because the school curriculum does not appeal to them, their family or their communities’ culture. To have students actively engaged in school, both attendance and their education, the school syllabus needs to reflect the environment the children live in. Simple adoptions can make a large difference to a child’s education. For example, ensuring the level appropriate reading lists has Indigenous story books. There are a large range of Australian Indigenous children’s picture books and novels for older children that are written by Indigenous authors and based in Indigenous communities. If a child is reading a book with a setting they’ve never encountered before, it will become difficult to engage the child in activities and it will become easier for the child to become disinterested in their education and as a result their attendance will decrease. Art and storytelling are prominent features of Australian Indigenous culture, so is spending time exploring the natural environment and learning valuable lessons from community Elders in regards to understanding the natural resources in the area, such as edible plants. Unfortunately, these skills the children acquire in their home life aren’t reflected in school curriculum, making the children and their families feel not only that their culture isn’t valued, but attending school isn’t relevant to them and their community lifestyle. Encouraging more parent participation in children’s schooling It is easier for a child to attend school if the parent or guardian encourages, supports and helps further their education in the home. When parents are stringent on their child’s attendance, it assists the school in having the child attend each day. For a parent to be involved in the child’s formal learning, they must be a involved with the school community. Schools and educators acknowledge that learning first comes from the home, and in the case of Indigenous culture, it comes from the wider community. It would be very fitting for the school in Indigenous communities to run community days and activities in which the children and their families can participate, making it easier for families to accept the school as part of the community. Financial assistance outside of school educational assistance Indigenous students can miss large portions of school during the time of Sorry Business. When Aboriginal people mourn the loss of a family member they practice Aboriginal death ceremonies, or Sorry Business. The family will leave the community for an extended period of time, and if they choose to return to the community, they will move houses. This can cause a large amount of absence for a school child, or if they move to a new community, they may never enrol back into school again. It’s difficult for a child to catch up on such a prolonged absence. If, as part of the national plan for lack of Indigenous student absences, a funded educator could assist children a community centre, such as a religious place, health centre of community recreation centre to catch up on missed school work, it would be most beneficial. This program could also be used to provide extra assistance to children who are falling behind in their school work, before they decide it’s too difficult and never return to school. Initiatives such as this are respectful to the culture, but also combat the issue of students not returning to school after prolonged absence. CONCLUSION It is important to first discover what is causing the problem, before deciding on a strategy to solve a problem. Indigenous communities need to find out from their youth what would encourage them to attend and be engaged at school. Education is a foundation for any community, whether it is developed or developing. In the case of Australian Indigenous communities, school ages education doesn’t only assist a person achieve a qualification, it is important for social development, encouraging health and wellbeing in a community and will enhance future employment opportunities. There is a pressing need for an Australian Indigenous Education Reform. This need for reform is especially necessary in remote and northern, socially disadvantaged Australian communities where attendance rates are low, along with low academic outcomes by Australian national standards. This reform needs to ensure consideration of Indigenous cultural needs and wants. Any recommendations that have been made, can be adapted to assist with similar situations in various countries with remote education being behind the national benchmark in major cities. REFERENCES Abs. gov. au. (2014). Indigenous statistics for schools. [online] Retrieved from: http://www. abs. gov. au/websitedbs/cashome. nsf/4a256353001af3ed4b2562bb00121564/95ed8 14872649b0dca25758b000314ef! OpenDocument [Accessed: 12 February]. Abs. gov. au. (2014). Indigenous statistics for schools. [online] Retrieved from: http://www.abs. gov. au/websitedbs/cashome. nsf/89a5f3d8684682b6ca256de4002c809b/5cd416 49a06a3033ca25758a0080249e! OpenDocument [Accessed: 20 February 2014]. Coag. gov. au. (2014). 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