Animal testing outline

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Sentence Outline

Proposition Testing on animals is cruel and unnecessary therefore it should be banned in all countries.

1. Scientists often dont benefit from testing on animals.

A. Animals are so different from us and they react differently to drugs.

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B. Results obtained from animal testing is unreliable.

C. Animal research is based on a false premise.

. Animal testing is cruel and inhumane.

A. Animal testing puts animals through a lot of unnecessary suffering.

B. Animal testing kills around 6 million animals every year.

C. Animal cruelty is against the law In most states.

. Animal experiments have caused human suffering.

A. Animal experiments mislead us about the dangers of smoking and lung disese.

B. Halidomide, Opren, FIAU and Eraldin were all drugs that caused serious (often fatal)

side-effects in humans which were not foreseen by animal experiments.

C. The polio vaccine clearly demonstrates the harmfulness of animal research.

4. A. Animals and humans share some characteristics

1. Animals feel pain because our nervous systems are so similar.

. Animals exhibit signs of depression or psychosis similar to humans.

B. Animal research has been vital for medical advances in the past.

1. Animals still cannot be replaced completely by non-animal methods.

. Animal testing has helped provide antibiotics and vaccines.

1. Scientists often dont benefit from testing on animals.

A. Animals are so different from us and they react differently to drugs.

B. Results obtained from animal testing is unreliable.

C. Animal research is based on a false premise.

. Animal testing is cruel and inhumane.

A. Animal testing puts animals through a lot of unnecessary suffering.

B. Animal testing kills around 6 million animals every year.

C. Animal cruelty is against the law In most states.

. Animal experiments have caused human suffering.

A. Animal experiments mislead us about the dangers of smoking and lung disese.

B. Halidomide, Opren, FIAU and Eraldin were all drugs that caused serious (often fatal)

side-effects in humans which were not foreseen by animal experiments.

C. The polio vaccine clearly demonstrates the harmfulness of animal research.

4. A. Animals and humans share some characteristics

1. Animals feel pain because our nervous systems are so similar.

. Animals exhibit signs of depression or psychosis similar to humans.

B. Animal research has been vital for medical advances in the past.

1. Animals still cannot be replaced completely by non-animal methods.

. Animal testing has helped provide antibiotics and vaccines.

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Feudal society

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What is what is feudalism and how was it established?

Lindsey Lischewski

6-6-0

During the ninth and tenth centuries the Carolingian Empire was overwhelmed by the invasions of the Muslims, Magyars, and the Vikings. The Muslims sent armies to attack the southern coasts of Europe and also southern France. The Magyars, people of western Asia established themselves on the plains of Hungary towards the end of the ninth century. They invaded Western Europe, but were overthrown at the Battle of Lechfeld in Germany during the year of 55. After being overthrown they converted to Christianity and created the kingdom of Hungary. The most extensive attack of that time was by the Vikings (Northmen /Norsemen) of Scandinavia. They were Germanic people, and excellent shipbuilders and sailors. In fact they had the best ships of that period that carried about 50 men. With this advantage the Vikings were capable of sailing up the European rivers and then attack at a distance. During the ninth century they effortlessly defeated the small local armies, scoured the villages/towns, and destroyed the churches. By the year of 850 Viking groups of Norway had settled in Ireland. Beginning in the year of 11 France gained a new section known to us today as Normandy. This was the result of the western Frankish land ruler making the choice to supply certain Vikings land at the mouth of the Seine River.

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After all of the invasions a new political order was established in attempt by the royal governments to defend their citizens. The new order was called feudalism, this creating a Feudal Society.

What is feudalism anyway? If you were to look this up in a book or on the Internet you might be given a definition similar to this, "A military system based on the idea of vassalage. Vassals served their lord in a military capacity so in return, they would receive care for their needs." For many this definition can be a little confusing…. So for those of us who aren't quite literate enough to understand this definition, let's put it into plain and simple English. Basically, feudalism is an agreement between a vassal and his lord. A vassal can be described as a warrior. They dressed in armor made of metal links or plates, and armed with swords. Their lord was in other words the warrior's leader or chief. This agreement between the two, is a system of the warriors swearing an oath of loyalty to their leaders and promising to provide protection for them performing military services. For example, the warriors were to fight in the army for their leaders. Making financial payments to the lord such as the knighting of the lord's oldest son, the marriage of his oldest daughter, and the even paying the ransom of the lord if he was ever kidnapped was just another obligation of a vassal. They were also required to attend when asked, their leader's court to give them advice, and may even be requested to sit in the judgment of a legal case. In return for the warrior's services, the leaders would provide them with the care that they needed. To ensure that everyone kept their word and followed the agreement they had made, an unwritten contract called the feudal contract was developed.

Subinfeudation however, is what complicated it all. It presented a complication regarding the feudal contract. The problem was when vassals of a king would have a vassal themselves. A vassal that may had only been a knight that had land that was incapable of providing him with the income needed for the equipment he would use when performing the expected military services. Because of this, the lord-vassal relationship joined the greater and lesser landowners together. These relationships of the lords and vassals were always honorable and never servant like.

Feudalism brought the people together so nicely that the idea spread to England, Germany, central Europe, and Italy. This system allowed everyone to have a chance at life and also kept the society safer. The vassals were protecting the lords, and the lords were protecting the vassals. The understanding between the two landowners worked out so well, that some of the other surrounding countries realized that this is what they needed to do and wanted to have a Feudal Society as well. Although feudalism was originally the product of the Carolingian world, the system was a widely spread idea because of all it's positive effects on a society.

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In An Attempt to Eat

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"Ma? Can I go watch TV now?" I would ask at the dinner table.

"Only after two more mouthfuls," my mom would sternly answer.

I would obey, gulping down the two mouthfuls, and look at her with watery eyes, pleadingly hoping she would let me go. She would sigh with frustration and say, "Fine, you may be excused."

That was when I was about two or three years old. I was this skinny, little kid who was always whining at breakfast, lunch, or dinner. My most miserable time was mealtime. I never enjoyed eating as a child, except when it was chocolate candy or when I was almost dying of hunger. Being the first-born child, I got to be my parents' guinea pig. My mom got this idea from a book that kids should be fed only when they're hungry. This way they won't take in more calories than necessary. It's supposed to be an effective way of preventing weight gain. So my mom only fed me whenever I was hungry, which was not very often. She even tried grinding the food to make it easier to swallow, any way by which I could take in food as it took me forever to finish even a small meal. As a result, I became this undernourished child who was in and out of the doctor's clinics in the vain hope of finding relief. None worked.

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In desperation, my mom devised a new tactic. I couldn't leave the dinner table until I finished the food on my plate. That didn't work either as the maid with eagle eyes saw through the rice in which I had buried the meat and vegetables. And no eating while watching television was the rule of the house.

Once my mom thought she had a bright idea. She bought cornflakes, a new thing to me then, hamburgers, doughnuts, chocolate chip cookies, spaghetti and pizza, anything except the home cooked meals. The Filipino cuisine my grandmother cooked for the family was not to my taste. My appetite improved a little but I was still terribly underweight.

On one of my regular visits to the doctor's office, she said, "She looks so frail. Try giving her this every morning," while she scribbled some long, undecipherable name on a piece of paper. When my mom read the brochure, she was aghast. It was a drug for anorexia nervosa. I heard her say to my grandmother, "My daughter's not anorexic!"

"She looks anorexic, " my grandmother replied. "No wonder the doctor is desperate, too!"

For a while the new prescription helped. My face got a little rounder and the muscles in my arms and legs also got a little rounder. There were promising signs but my mom thought I couldn't live on medicines all my life, that whatever it was, it was a temporary solution to the problem. I had to come out of it myself. Encouraging me to eat was not an option because that wasn't what I needed. I had to find pleasure in eating, like some kids she knew. Eating was an adventure, not an obligation. As my grandmother would say I had to live to eat, not eat to live.

Since my mom was a professor in physical education, she thought maybe I should engage in a physical activity. So she got me into sports. This was not just to increase my food intake, but also to help me gain confidence in myself, as I was painfully shy, or so they said.

When I turned four, she enrolled me in an artistic gymnastics class. I loved it. I got to know kids my age. I also got special attention from the coach. And not for long I was consuming more food than before, since my stomach was growling by the time my training was over. Even before break time, I was hungry.

"Ma, I want some fish balls and kikiam."

Was she happy! Now, I was asking for food.

I also took up ballet because my mom was once a dancer. She felt that I should learn how to dance just like her. So I trained in ballet and carried on with gymnastics. In fifth grade, I shifted from artistic to rhythmic gymnastics because I was getting taller and I had long arms and legs, the perfect physique for the sport, in contrast to artistic gymnastics, which requires a petite build. I also learned how to swim and eventually started training for it after I quit rhythmic gymnastics in sixth grade. Along with my best friend, Mei-li, I engaged in aikido to learn self-defense the summer before seventh grade. I also tried jazz during the same summer as my aikido classes and I still continued ballet lessons. I took up two more sports, basketball and badminton. But team sports were never really my thing. I gave up ballet and everything else three years ago so that I could pay more attention to my studies, as my high school required a grade point average. But I still participated in school plays and musicals where I danced. Then more than a year ago, before my high school senior year started, I tried a new hobby, sport climbing, which is my main interest up until now.

My background in physical activities worked to my advantage. I'm more flexible and I have developed my strength. My friends sometimes tease me for being as strong as a guy, but I don't mind. I'm sort of proud because people stop to think twice if I'm a sissy or not. And I love it when I prove to one and all that I can match up to guys in physical and mental strength. The sports that I've taken up not just improved my body but also my mind. I've learned to think critically, and I'm more disciplined in mind and body.

In addition, I've also come out of my shell. I've developed my social skills, making me more active in school. I am more confident, a result from joining all those competitions and winning every now and then. I know that I am capable of doing lots of things. I have never experienced not having anything to do after class, because I am always up to something, like working out three times a week at the gym or just hanging out with a large group of friends. I now feel the need to get out and do something that would be fulfilling. I am no couch potato like other kids my age today, who stare into those black boxes that stream out images to watch all day long, and sometimes even into the night.

Of course, I now eat to help my body gain the energy that I need for my sports activities. Mealtime has become my favorite part of the day. I see the importance of food in my everyday activities, because if I want to continue doing what I love, I have to have the energy for it. I have also noticed that while most of my classmates get sick at the slightest change of weather, I'm almost never affected.

My work in the physical realm has ceased to become the quest for a better appetite. It has turned into a passion to do all sorts of things and eat and not get overweight.

And my mom is the happiest mother on earth. The "Carnation babies" in ballet class have grown to become chubby teenagers with weight problems. The guys don't take a second look and that is the biggest problem of all.

Me? I have remained skinny, but strong, standing tall with what they say is a model's figure. The guys look and look again, and I smile, hold my head high for while I have no passion for guys yet, I now have a passion for food.

"MAAA!!! Is there cake left in the ref?"

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African Culture

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The African Diaspora in the New World The study of cultures in the African Diaspora is relatively young. Slavery and the trans-Atlantic slave trade brought numerous Africans, under forced and brutal conditions, to the New World. Of particular interest to many recent historians and Africanists is the extent to which Africans were able to transfer, retain, modify or transform their cultures under the conditions of their new environments. Three main schools of thought have emerged in scholarly discussion and research on this topic. Some argue that there are no significant connections between Africans and African American communities in the Americas. Others argue that Africans retained significant aspects of their cultures. Similar to this argument, some have argued that Africans, responding to their new environments, retained and transformed African cultures into new African-American ethnic units. Detailed research done on slave communities in Surinam, South Carolina and Louisiana allow us to look deeper into the stated arguments. Having recently addressed the same issues using Colonial South Carolina as a case study, I will focus largely on some of the arguments and conclusions drawn from this study. The evidence from South Carolina, Louisiana and Surinam supports the second and third arguments much more than the first. The third argument, that of cultural transformation, is the argument I find to be most valid. John Thorntons analysis of this issue is extremely helpful. He addresses the no connections arguments in chapters 6, 7 and 8. He outlines the claims made by scholars Franklin Frazier, Stanley Elkins, Sidney Mintz and Richard Price. Frazier and Mintz believe that the extreme trauma and disruption experienced by Africans during the process of enslavement and the middle passage minimized the possibility that they maintained aspects of their cultures in the new world. They argue that this process had the effect of traumatizing and marginalizing them, so that they would became cultural receptacles rather than donors (15). Mintz and Price have argued the slave trade had the effect of permanently breaking numerous social bonds that had tied Africans together… (15). Another element of the no connections argument claims that Africans did not receive enough associational time with each other or with those of similar ethnic backgrounds to ensure survival of cultural practices. Drawing largely upon the study of Anthropology, Thornton attempts to outline conditions for cultural survival and transformation. He contends these arguments stating that opportunities existed for viable communities to be formed, that there were prospects for passing on changing cultural heritage to a new generation through training of offspring and that there existed opportunities for Africans to associate with themselves (15). Thornton finds much more evidence for cultural transformation than cultural transplantation. He notes the tendency of researchers to focus on specific Africanisms rather than the cultural totality and stresses the fact that cultures change through constant interaction with other cultures… (0, 07). I agree with Thorntons analysis. As stated in a passage from our paper It would be naïve to think that after being enslaved and transported across the sea to a foreign continent African slaves were able to physically transplant their cultures in this new environment. It would be equally naïve to believe no elements of African culture made their way to this region… Africans were interacting with Europeans and other Africans of different ethnic groups, adapting to the realities of their new environments and transforming elements of both old and new into their own African-American culture. (Bright & Broderick 10). Evidence exists that shows Africans were allowed enough associational time to form viable communities, that they maintained strong family structures and that they exercised a large degree of control in the raising their own children. An example for the argument of significant retention of Africanisms could be that of the Maroon communities in Surinam. In the film I Shall Molder Before I am Taken, we saw examples of African descendants separated from European masters, living largely isolated in the Jungle in a similar manner to that of their ancestors. The community was strikingly similar to the Asante communities described in the film Atumpan . There was much ceremonial detail in addressing the chief or headman of the village. Just as with the Asante, citizens and visitors had to address the headman through an interpreter. Leadership was also determined through matrilineal lines as in Akan societies of Ghana. In felling a tree, the Saramaka would explain to the spirits how the tree was necessary for their survival and would be used wisely. They concluded by thanking the spirits and the forest for the tree and leaving an offering for its taking. The Saramaka also used mediums such as song, dance and stories to recreate and teach important e lements of their history and culture. All of these practices can be almost directly traced to their previous African societies. Still, the Saramaka Maroons lend sufficient proof to the argument of cultural transformation. Even after hundreds of years of isolation in the jungle, the Saramaka showed significant examples of cultural adaptation and borrowing. As witnessed in the Price Literature and Film, everything from botanical medicines to basketry and fishing techniques was learned from the Native Americans (Jason & Kirschensteiner ). Inquiring about the plants used by the medicine man to treat tendinitus, Price found that much of the treatment of disease and knowledge of medical plants was learned through Indians. The Maroon Creole language, consisting of a mixture of English, Portuguese, Dutch and African languages, is also symbolic of the cultural transformation that had taken place. Colonial Louisiana also provided opportunities for viable African maroon communities. The geographic environment of Louisiana with its bayous, thick swamps and intricate river system, contributed to the ability of Africans to evade capture and move about with relative freedom. Gwendolyn Hall depicts how Africans created a network of secret communities in the cypress swamps surrounding plantations. These Maroons would hide out for weeks, months and even years on or behind their masters estates without being detected or apprehended (Hall 0). Hall describes the creolization of Africans and Europeans in Colonial Louisiana Conditions prevailing…molded a Creole or Afro-American slave culture through the process of blending and adaptation of slave materials brought by the slaves… (15). Lower mortality rates among slaves, levels of freedom gained through escape and survival in the swamps and a relatively small white population led Hall to characterize Louisiana as creating the most Africanized slave cultur e in the Untied States (161). Creole culture came out of a consolidation of African, European and Native American cultures. The dominance of African linguistic and cultural patterns made this culture predominately an Afro-Creole culture. Providing compelling evidence for the argument of transformations of African culture is the study of slave life in Colonial South Carolina. Africans contributed tremendously to the successful settlement of the Colony and adapted and retained elements of their roots into unique African American communities. These communities included unique family and religious structures. Before the Stono Rebellion of 17, slaves were allowed a considerable amount of freedom to associate among themselves. They were also encouraged to have families and allowed to exercise a large degree of autonomy in raising their children. As noted by Peter Wood, slave families; similar to African families, would serve an important function in passing down cultural heritage to the young. In accordance with African tradition, South Carolina slaves relied on folk tales as the primary vehicle for education of young. Slaves modified these tales to fit their situation and environment in South Carolina. The traditional trickster, recurrent in We st African folk tales, was replaced by the rabbit. In religious worship Africans adapted old traditions to their new situation. Many slaves in Colonial South Carolina became Christians. This was not done without adding elements of their previous beliefs systems. Africans in Colonial South Carolina worshipped their new Christian god with the kind of expressive behavior their African heritage taught them was appropriate for an important deity (Bright & Broderick 11). Slaves also used African forms such as dances, chants, trances and spirit possession in their practice of Christianity. The call and response pattern characteristic of West African music was adapted to this new religion. Sundays were designated as free days for South Carolina slaves and this day was often devoted to family, religious and community activities. In this process of transformation there was also an element of rebellion. After having gained elements of community and family ethnic identity and freedom, slaves in Colonial South Carolina would not become totally accepting of their condition and would resist attempts to limit those freedoms they did have. An element of African culture that was modified for the purpose of rebellion was the use of poison. In the tradition of the West African Obeah-man, powers could be used to cure or to punish enemies. In this respect, poison could be used in a negative capacity. The use of poison as a form of rebellion is visible in both the examples from Colonial South Carolina and Jamaica. Cases of death by poison in Colonial South Carolina leading up to the Stono Rebellion led to its inclusion in the Negro Act of 1740. The Act made poisoning a felony punishable by death. In conclusion, both significant African retentions and transformations took place in the early European settlement of the Americas. More recently, there has been a tendency to overemphasize or even romanticize the Africanisms. While acknowledging Africanisms did make their way into the Americas, I find the evidence from accounts of early slave cultures and the Anthropological background provided by Thornton on cultural transformation and change persuasive in suggesting the formation of Afro- American rather than Afro-centric communities. This approach to the slavery and the slave era is relatively young and will have to be developed. A conclusion that is clear after studying works of Peter Wood, Gwendolyn Hall and Richard Price, is that the early arguments suggesting no connection of African heritage to the Americas are entirely invalid. Response to Question The settlement and establishment of the Freetown peninsula as a colony for freed slaves would come to represent one of the most unique settings for coalescence of African and European cultures. The majority of Freetown Africans had gone through the unusual experience of being enslaved in their home countries, sold to be sent abroad and then; by chance and circumstance, they were captured by the British manawars and unloaded in what was to become a bold experiment in Africas colonial history. The Africans described in Phillip Curtins book are an example of the diversity in background of those settled in Freetown. Ali Eisami, a Muslim, was captured in the Fulbe uprisings in Bornu in 1808 and made his way to Freetown after witnessing much of the fall of the Oyo empire. Samuel Ajayi Crowther was captured in Yoruba land, shipped for Brazil, and sent to Freetown after the slave vessel was intercepted. He would later become a well known Anglican bishop. Joseph Wright would end up in Freetown as a result of Egba cri sis and defeat in the 180s. He would later become a prominent missionary for the Wesley-Methodist Missionary Society. This African diversity, coupled with European administration of the company and eventual colony, would prove to be a source of conflict in the Freetown Peninsula. The principal competition of cultures would come over the practice of religion. The Peterson chapter and the group project by Ms. Brewer, Mr. Keenan and Ms. Doerr outline this conflict well. The main source of conflict and competition was between the British Church and Wesley and Methodist Africans, and between Muslims and both of the former groups. Peterson comments on early religion in Sierra Leone There persisted within the church of Sierra Leone a strong element of prior, non-Christian belief which tended to fuse with the religion of the European. In addition, Islam was to be found flourishing in the villages and in Freetown (0). The British movement to free slaves also had a paternalistic element to the Briton…the conversion of the heathen was as much a part of the settlements collective purpose as was the wish to civilize the so-called barbarian (0). Many of the Africans on the Freetown peninsula did not embrace Christianity and most of those that did committed to Wesley or Methodist faiths inherited by the Nova-Scotians. The British authority did not welcome any of these religious practices; instead, they sought to have a church monopoly of Africans practicing the proper faith. In 18, angry with the second class status given to them within the church structure, Nova-Scotian settlers broke with the British church and formed their own dependent church called the West African Methodist Society (). The Society, led by Anthony Oconnor, quickly grew to include ,000 members and forty-three preachers. The new church would eventually gain endorsement form the British Colonial Government. Of particular concern to many British Christians and colonial administrators was the integration of traditional African beliefs and ceremonies with Christianity and the practice of Islam in Freetown and surrounding villages. There are a number of documents of British missionaries voicing their concern over the use of such things as wake ceremonies, belief and use of gri-gri charms and the offering of libations to deceased by African Christians. One Revd. J.F. Schon even went so far as to attempt to halt a wake ceremony only to be rebuffed with the response, We born in another country, this fashion we learned from our fathers. What they did we do (7). The use of wakes by African Christians prompted the attempt to outlaw them by creating the punishment of expulsion from the Wesley church by any member found participating or attending a wake. Despite the attempts of the British, African forms of Christianity persisted. Both the British and African Christians clashed with Muslims. Muslims in Freetown were often treated as second class citizens and generally lived in separate sections of town. The Colonial Government attempted to suppress Muslims in the 10s. The Governor, Richard Doherty, expressed his dislike for Muslims and a desire for a policy of discrimination for recaptives (40). He claimed he was offended by their polygamy and wanted to break up their communities and have them pushed beyond the colony borders (Brewer, Keenan & Doerr 10). In the late 180s the Foulah town Mosque was destroyed by fire. This discrimination is one of the reasons Muslims tended to withdraw themselves to separate areas in Freetown or to the surrounding villages. Missionaries also expressed their disliking for Muslims and some of this transferred to African Christians. This enmity would change though and association between African Christian and Muslims would lead to the permanent establishment of a unified, diverse Creole culture with the formation of the Creole association. Begun in 188, the movement was a call to unify against increased concern for conflict with Africans of the interior. The association was made up of both Christians and Muslims and had traces of African nationalism. At one meeting Muslim leader Mohammed Sanunsi announced that both Mohammedans and Christians of this country are of one race… (48). At another meeting a speaker made a call for the redemption of Africa and called for all to unite for the Salvation of Africa… (Peterson 48). From this point on Muslim and Christians would be integrated into a distinct Creole society. This society exists still today. In relation to African-American communities, the emergence of Creole culture was similar in that it too was formed out of interaction among various African cultures with themselves and Europeans. Liberated Africans on the peninsula, as in the Americas, found themselves living with both members of their own African ethnicity and others of different origin. Similar to African American communities, Creole culture in Freetown created its own distinct language, and religious structures reflecting both African tradition and European influence. They also showed strong community ties as evidenced in the prevalence and practice of benefit and welfare societies. Sharp differences in the emergence of these communities would come inevitably from structure. Excluding British Colonial paternalism, Liberated Africans of Freetown were free of the control, restrictions and brutality of slavery. In the development of mixed cultures the amount of freedom for voluntary association becomes important. Liberated Freetown Africans had more opportunity for cultural interaction and associations and the development of their communities was often encouraged. They were safe to develop their communities and cultures with a great deal of freedom and personal control as opposed to African American communities that were often forced to develop in secrecy and seclusion. They were also in an African environment. The most significant difference in the development of these communities was the that of education. Education of Africans, largely along European lines, was encouraged and supported in Freetown. Fourah bay was one of the first Universities established in West Africa and by the end of the 180s it was already producing teachers such as Samuel Crowther. The British Government established schools in villages with the purpose to educate re-captives… (Brewer, Keenan & Doerr 4). This stands in contrast with the Americas were education of slaves was discouraged and outlawed. All of these factors gave Liberated Africans on the Freetown peninsula much more freedom in developing their Creole communities. Compared with African American communities, this development took place with more independence and structure and within an African environment.

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Can Money Buy Happiness?

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Can Money Buy Happiness?

In October of 00, MTV aired the first ever episode of a show called Rich Girls which is a reality series that follows two young, wealthy girls throughout their daily life. The first time I saw the advertisement for this show I have to admit, I was pretty appalled. Who would ever want to watch a show about two rich, stuck up girls going on thousand dollar shopping sprees while they prance around in their chauffeured limo? Well, I guess I was one of those people. I didn't want to watch it at first, but I was almost drawn into it.

As I sat in my small, cubicle of a dorm room eating my Cup-Of-Soup noodles I watched in silence as the show winded down minute by minute. After it was over, I wasn't sure what made me more furious when they talked about how they treat the garbage man like the salesperson from Prada, their persistent complaining and nagging or the fact that they were just so shallow and fake. Ally Hilfiger and Jaime Gleicher were born into rich families, there's nothing you can do about that, but I am not too keen on how people act with money that they didn't earn. If they wanted to do a show on the life of Jennifer Lopez and how she likes to spend her millions, that would be understandable because we all know she worked hard to get where she is. But when I see those ungrateful, lazy, never-worked-a-day-in-their-life, spoiled brats talk about such useless things, it's hard to comprehend why they get such an easy life, and the rest of us don't.

After watching the past couple episodes, I have come to a conclusion. Rich Girls honestly makes me feel better about myself. It's hard to sit there and watch them live their life, but once you really depict what's going on, you can see that they don't have it as well off as you might think. Ally Hilfiger actually had to thank her dad for coming to her graduation (it's a sad thing when you have to thank your own father for attending such an important occasion), Jaime and Ally have only one friend that hangs out with them and their conversations are so shallow and materialistic that I would rather have an intellectual discussion with Jessica Simpson. I feel bad that they haven't had a job and that they don't know what it is like to work for hard-earned money. Those are the type of things that make us better people. The struggles and the strife's that we go through are the things that make us stronger; Ally and Jaime will never go through those things. So, instead of me constantly ridiculing the show, I want to thank the girls for making me appreciate what I have and being thankful that my life isn't so easy.

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The failure of the great gatsby

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In F. Scott Fitzgerald's novel, The Great Gatsby, he creates Gatsby as a character

who is ultimately responsible for his own failure. He begins life as just an ordinary,

lower class, person. But Gatsby has a dream of becoming wealthy. After meeting Daisy,

Write my Essay on The failure of the great gatsby

he has a reason to strive to become important. Gatsby fails to reach his dream of love for

Daisy in that he chooses to impress her by trying to be higher class. Gatsby realizes that

life of the high class demands wealth to become accepted; wealth becomes his strong

hold for his search for love. He develops his need to get wealth, which allows him to be

with Daisy for only such a short time.

Tom Buchanan, Daisy's husband, had a confrontation with Gatsby by mocking

his habits of calling people old sport. Tom accused Gatsby of lying when he claimed

to have attended at Oxford. Gatsby responds that he did attend Oxford, for five month, in

an army program following the war. Tom asks Gatsby about his intentions with Daisy,

and Gatsby replies that Daisy loves him, not Tom

Your wife doesn't love you,'said Gatsby. 'She's never loved you.

She loves me. 'You must be crazy!' exclaimed Tom automatically.

Gatsby sprang to his feet, vivid with excitement. 'She never loved you,

do you hear?' he cried. 'She only married you because I was poor and

she was tired of waiting for me. It was a terrible mistake, but in her heart

she never loved any one except me. (14)

Gatsby is obsessed with the past. He forces Daisy to say she never loved Tom, but she

seems uncertain, Tom reminds her of moments when she must have loved him, and then

tells Gatsby harshly, that he and Daisy have a history that Gatsby could not possibly

understand; he then accussed Gatsby of running a bootlegging operation

'You don't understand ,' said Gatsby, with a touch of panic.

'You're not going to take care of her any more.' 'I'm not?'

Tom opened his eyes wide and laughed. He could afford to

control himself now. 'Why's that?' 'Daisy's leaving you.'

'Nonsense.' 'I am, though,' she said with a visible effort.

'She's not leaving me!' Tom's words suddenly leaned down

over Gatsby. 'Certainly not for a common swindler who'd

have to steal the ring he put on her finger.' ' I won't stand

this!' cried Daisy. 'Oh, please let's get out.' 'Who are you,

anywho?' broke out Tom. 'You're one that bunch that hangs

around Meyer Wolfshiem that much I happen to know. I've

made a little investigation into your affairs and I'll carry it

further tomorrow.' 'You can suit yourself about that, old sport,'

said Gatsby steadily. 'I found out what your drug-stores were'

(17).

Daisy who was in love with Gatsby, feels herself moving closer and closer to Tom as she

watches the confrontation

'I never loved him,' she said, with perceptible reluctance.

'Not at Kapiolani?' demanded Tom suddenly. 'No. 'Oh,

you want too much!' she cried to Gatsby. 'I love you

now-isn't that enough? I can't help the past.' She began to sob

helplessly. 'I did love him once but I loved you too' (16).

Tom realizes he has won, and sent Daisy back to Long Island to prove to Gatsby that she

does not love him This is where Gatsby messed up, he fails by speaking for Daisy.

Gatsby's problem is he is too stuck on the past. I mean, he bought his mansion in West

Egg to be near Daisy, who never loved him in the past. Daisy did not want a man who

was involved in criminal activity, to get rich. Daisy and Gatsby are too different poeple,

yes, Daisy is looking for a man with money, which Gatsby has, but Gatsby earned his

money the wrong way. Tom on the other hand, worked hard and went to university to

get a degree. They were careless people, Tom and Daisy they smashed up things and

creatures and then retreated back into their money or their vast carelessness, or whatever

it was that kept them together, and let other people clean up the mess they had made…

(170).

In addition, he lies to Nick about his past in order to cover up his criminal

activity. Gatsby claims to others that he has inherited his wealth, but Nick discovers,

His parents were shiftless and unsuccessful farm people (5). Gatsby enters a world

where money comes first over right and wrong. Money and personal wealth are more

important than feelings and love. Gatsby claims to be the son of wealthy now deceased

parents from the Midwest, but when Nick asks which Midwestern City he is from, he

says San Francisco. Gatsby claims that he has been educated at Oxford, collected

jewels in the Capital of Europe, hunted big games, and been awarded medals in the war

multiple European Countries. Nick hears Catherine say she heard Gatsby is the nephew

or cousin of Kaiser Wilhelm, the ruler of Germany during the first world war. And

Lucille, thinks that Gatsby was a German spy during the war. Nick does not know what

to believe about Gatsby. Gatsby has a mixture of truth and lies. Nick belives Gatsby

about his past only by the medals and the photographs he showed him. Nick describes

him as, never quite still; there was always a tapping foot somewhere or the impatient

opening and closing of a hand (68). Gatsby no longer has to rely on himself for

immediate pleasures. Gatsbys seek of wealth becomes so intense that it even takes

priority over his passionate for love. Gatsbys dream is hopeless to his failure in that he

has lost the chance to experience love, such as honesty and emotional feelings.

Gatsby relies on his money rather than a family to bring comfort and security to his life.

Tom's lover Myrtle was struck by a car next to Wilson's garage, from New York.

Gatsby's car was a Yellow Rolls Royce. Tom thinks that Wilson will remember the

yellow car from that afternoon, 'How do you like the one? inquired Tom. 'I bought it

last week. 'It's a nice yellow one,' said Wilson, as he strained at the handle'(117). Nick

then realizes that whoever was driving the car that killed Myrtle must have been her

lover. Nick looks for Tom because he knows Tom knows the car's owner; he saw Tom

driving the car earlier that day, but he knows Tom did not kill his wife, because Tom

arrived later with Nick and Jordan. Gatsby took full blame for Daisy who was driving

the car of that day, because he loves her. Tom framed it on Gatsby by telling Wilson that

Gatsby was driving the car, the day of the accident, because Tom does not want Gatsby to

have any contact with daisy. Wilson was extremely upset and went to mansion, shot Gatsby,

then shot himeself.

Dan Cody a wealthy and delightful man, took Gatz, who gave him the name as

Jay Gatsby. Codys assistant Gatsby travelled to the Barbary Coast and the West Indies,

Gatsby fell in love with wealth and luxury. When Cody died, he left Gatsby $5,000, but

Codys mistress prevented Gatsby from claiming his money. Gatsby dedicated himself to

becoming a wealthy and successful man.

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Questions of Meaning, Identity and Power are Commonly Regarded as Key Terms in the Study of Contemporary Culture. Are They?

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Questions of Meaning, Identity and Power are Commonly Regarded as Key Terms in the Study of Contemporary Culture. Are They?

In approach to the importance of these three terms within contemporary cultural studies, I explore their relevance within three specific areas of cultural studies, aiming to illustrate the mainstream focus of modern discussion. Consumption, since the branding revolution of the 180's has become a busy avenue for potential discourse and prior knowledge suggests that meaning, identity and power do have a significant part in the activity of consumption in contemporary Western society. Secondly, the media, as its social role has led it to become a space for eternal power struggles can influence and guide those inflicted by it. The existence of propaganda and advertising illustrates the spread of common meanings, how it is accepted, and who or what has the power to enforce it. An examination of will tie the arguments together, representing a segment of society supposedly liable to separation. I hope to see what these terms mean on a personal level and what part they play in the separation or unification within identifiable groups of society. I have chosen Youth because though it is often generalized, it seems to be far more complex and diverse than one label, this term 'youth' in itself could be viewed as a use of power over a subordinated group of society, or their self proclaimed identity in resistance to the dominant forces.

The media is a common place for power struggles between the dominant ideologies and those resistant to it. Soap Opera, laden with images of the dominant discourse is aimed at women, a subordinate group. Lay views suggest that since soaps are traditionally defined as being made about women and for women then they are supportive in women's resistance against the dominance of men. However, this representational viewing has been produced by the dominant social forces, which are trying to stabilize their position towards hegemony, in this case aiming to further subordinate women into the roles they currently possess. To suggest the dominant ideology is trying to destabilise itself by promoting female resistance is against rational thought. Therefore, as was concluded in 'Soap Opera and Women' (Dyer et al, 177) soap opera is working against the feminist discourse.

Power is used by dominant forces through the media in order to influence and control their subordinates, in this case women. However, there must be a balance between opposing discourses in order for any media text to be accepted. Women must be allowed sufficient space in order to generate their own meanings within the text. However, these spaces are few and soap opera, as in all forms of mainstream commercial media use 'representations of women … to … reproduce and reinforce the subordination of women' (Dyer et al, p5, 00).

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They suggest three main methods of manipulation. Validation of the everyday 'presents rather than explores … it validates everyday life as it is lived' (Dyer et al, p8, 00). Reassurance through the public resolution of common problems whilst the 'reassurance that everything will turn out best etc., is false' (Dyer et al, p40, 00). Thirdly, Utopianism, presenting not the perfect world but a fantasy society through elements of transparency and intensity, which are unrealistic in true life and therefore 'it does not show you either how Utopia would be organized or how to get there' (Dyer et al, p40, 00).

This study highlights the dominant ideology's power over subordinated resistance. This is one of many methods, helping to keep the norm. It allows a controlled level of resistance from women through a construction of meanings from the text, which is controlled by the dominant. They can allow subordinates a controlled resistance where no damage can be inflicted on the dominant discourse.

The 80's artist Madonna became an influential site of semiotic struggle. Her success is due as much to her videos and personality as it is to her music, this is due to her text providing a space for fans to create their own personal meanings and resist the dominant discourse. However, Fiske (00) argues that on face value she appears to further subordinate women (young girls in particular as they made up the majority of her fan base) as 'hailing them as feminine subjects within patriarchy, and as such is an agent of patriarchal hegemony' (Fiske, p7, 00). She seems to be just another target for the capitalist pop market to profit quickly from a new trend from an exploitable and powerless section of society, young girls. This argument, though undoubtedly true to some extent, does not represent the whole story. This assumes that her fans, like the viewers of soap operas are 'merely 'cultural dopes' able to be manipulated at will and against their own interests by the moguls of the culture industries' (Fiske, p7, 00). This account doesn't recognize how the text is accepted into society, the semiotic struggle. No text will be accepted into society without providing space for personal meanings to be made. Dyer et al's account of soap opera doesn't take into account how women who view these shows receive the text on a personal level, what meaning do they connote and why? The making of meanings and the constant construction of identity is what allow any text to become popular, in any period in any place.

Of course, the dominant ideology does not provide these meanings within the text, as they would be shooting themselves in the foot, but have to provide spaces in order for their text to be accepted and profit to be made. Aspects of Madonna's image escaped ideological control, allowing a subordinated part of society an opportunity for resistance against patriarchal control. On the surface she seems to conform to patriarchy by the sexual exploitation of her body and postures of submission whilst to those to whom she could relate she represented quite the opposite, as being a 'threat to dominant definitions of femininity and masculinity' (Fiske, p7, 00). An example of how Madonna achieves this can be found in some of her videos where she is shown watching and controlling the activity of the camera, thus controlling the viewers and the patriarchal dominance represented by the camera.

Madonna's success seems to be largely due to her ability to let her fans construct meaning from her, assisting their own identity as individual and independent women against patriarchy, her music merely seemed to be the backdrop to sell from, people don't consciously shop for their identity. Madonna is a perfect model for girls to form their identity against patriarchy by embodying two persona, the agent of patriarchal hegemony at face value and the evasive figure of feminine resistance, the 'patriarchal meanings must be there for the resisting meanings to work against' (Fiske, p104, 00). Her fans, after extracting meaning from Madonna's identity continue to develop their own in similar resistance to hers, emulating her. They can resist patriarchy more individually in their own lives as Madonna illustrates 'meanings of femininity that have broken free from the ideological binary opposition of virgin whore. They find in her image positive feminine-centred representations of sexuality' (Fiske, p104, 00). An example of girls creating their identity in resistant tandem is the excessive use of make-up and jewellery as 'excess overspills ideological control' (Fiske, p105, 00). This new use of products of capitalism is bringing their initial use into doubt. Why must women feel the need to decorate themselves? A typical form of urban popular culture, wrenching texts, altering their meaning in order to work against the discourse of its dominant producer.

Thus, it can be seen that success depends on the texts ability to be accepted into society. In order to be accepted, one must be able to denote meanings in order to improve or adjust ones personal identity. Would Madonna have been successful just for her music? Evidence would suggest otherwise as she was struggling to be noticed until she made a provocative video, which grasped potential fans attention to the opportunity to resist. Her success and thus, peoples need, is for meaning and personal identity. This relates to power, as it is the subordinate who are desperate to create an identity strong enough to suppress their oppressors and improve their situation; of course, we are all subordinate in some way and this practise will always continue.

Reverting back towards the plight of the oppressors we can look at Cornell West's (1) study of nihilism in black America. He suggests that the right wing politics of Northern America shows 'no understanding of the structural character of culture' leaving oppressed people 'hungry for identity, meaning and self-worth' (Cornell, 00, p76). He argues that due to cutbacks, poor people, especially poor black people have become separated from the rest of society due to 'demons of hopelessness, meaninglessness and lovelessness' (Cornell, 00, p77). Their lack of equality has made poor black people create meanings that are destructive towards themselves and others. Right-Wing politics have been illustrated to be able to use its superior power to further undermine the plight of the poor, as Nihilism is 'a threat that feeds on poverty and shattered cultural institutions' (Cornell, 00, p76). The re-emergence of this threat was due, Cornell suggests, to the profit making market institutions that seek to undermine nonmarket values, which were important in sustaining poverty ridden moral.

Before the weakening of black cultural institutions, in the early seventies, black Americans had the lowest suicide rate in the United States, they now head the statistics. What was taken away from this community to destroy their moral so swiftly? I would like to focus on the shift of social expectation through 'complex interlocking corporate market institutions that have a disproportionate amount of capital, power and influence on how our society is shaped' (Cornell, 00, p78). Their aim is profit, all else is second to profit. They want to create a seductive way of life to promote consumption; pleasure as being achievable only through an ability to consume, illustrate images of comfort, convenience and sexual stimulation. Those without an ability to consume who are equally subjected to the overwhelming images are left powerless and empty.

'Neither there is any punishment so horrible that it can keep them from stealing which have no other craft whereby to get their living. Therefore in this point, not you only , but also the most part of the world, be like evil schoolmasters, which be readier to beat, than to teach.'

(More, 17, p1)

In the seventies poor black people had powerful barriers against the nihilistic threat, 'cultural armour' (p77), an interlocking system of 'cultural structures of meaning and feeling that created and sustained communities' (Cornell, 00, p77). Meaning and identity had the ability to sustain an entire community regardless of their vastly subordinate position and made them more stable than their oppressors, represented through the low suicide rate. Their cultural barriers and meanings were generally built out of religious and civic institutions, which, of course are not marketable networks. When these images, laden with images of love, care and support, were outdone by the bombardment of the marketable seductive images, the barriers were weakened allowing nihilism to slip through and release the threat, which is possible through their poverty ridden communities.

This study further recognises the need for individuals to create positive meanings and identities out of cultural institutions and the destructive nature of people if these meanings are baron or subsided by negative images. Who holds the power holds the ability to influence and create cultural institutions in an attempt to effect the meanings that people create. However, to blame the destruction of black society purely on external forces would not do society justice. The power of choice has never left their control. The unattainable images created by the corporate institutions did not have to be accepted to their self-destruction. Perhaps some fault should be put on the new generation of poor black people. Their meaning has thus been redirected towards images and identities that are almost unattainable for them, due to a distinct lack of opportunity, thus crime becomes the only realistic method of success. The power of corporate institutions has destroyed a once morally prosperous part of society by exposing them to unattainable dreams. Perhaps the balance of power is too one sided for the poverty-ridden parts to compete with? Working class values all over the world have been destroyed by similar methods and consumption can be seen as a key attribute to their success and our demise.

'We live in an era of commodity fetish, to borrow a phrase from Karl Marx. Soft drink and computer brands play the role of Deities in our culture. They are creating the most powerful iconography, they are the ones building our most Utopian monuments, they are articulating our experience back to us. Not religion, not intellectuals, not poets, not politicians. They are all on the Nike payroll now.'

(Klein, 00, p0)

Bocock (1) states that between two-thirds and three-quarters of the Western population can afford to buy consumer products in non-recession periods. Thus, they can satisfy the need provided by corporations. Of course, there are those who 'cannot afford to buy all the things and pleasurable experiences which they might wish as a consequence of seeing what is on offer' (Bocock, 00, p76). I now beg the question why we desire to draw our meanings and identity from the power structures that provide the potential cultural products. Baudrillard (188) suggests either modern or post-modern (whichever you choose to accept) consumers are trying to satisfy their emotional desires, rather than a satisfaction of material needs. Gucci shoes are consumed for their aesthetic rather than ascetic value. Work has been suggested to have less impact on identity construction when compared with consumption, in post-modern society you are what you buy.

An important contemporary attribute of identity forming can be illustrated through ethnic consumption patterns within western societies. Firstly, it is evident that ethnic differences can cause antagonism towards others in a similar economic class position. Identity formation, possibly through consumption patterns, 'may be used to maintain and mark out differences between groups, to demarcate boundaries between ethnic groups, to mark out some as members and others as outsiders' (Bocock, 00, p80). Again, negative identity formation is illustrated, possibly because of cultural industries promoting competition rather than class unity. Perhaps, a united plebeian class would be too powerful for the dominant ideology to counter resist. Identity in this instance as in the last of poor black Americans, illustrates how the formation of identity has become a weapon against the subordinated groups and used by the dominant.

Meanings are made through consumption, which tend to be resistant against social groups of similar economic and political power as opposed to the real 'enemy' or 'oppressor', who, using their power and influence are deflecting anger away from themselves, thus, retaining power. Another method of the corporate institutions to deflect anger is through a shift in the patterns of desire throughout lower social groups. Pleasure, in whatever individual understanding is taken becomes the central life-concern. This is opposed to a desire in 'copying the ways of living and consumption patterns of 'superior' social status groups' (Bocock, 00, p81). Bocock suggests that post-modern desire is not satisfied in Western culture through physical need but as 'being in part, if not entirely, the consequence of the social and cultural practices which surround people' (Bocock, 00, p8). This shift allows powerful interlocking institutions to have influence on people's desires where previously physical needs, which could be influenced little, predominated. However, Bocock concedes that this 'is not intended to suggest that everyone is determined to desire what their cultural group holds up in high social esteem as being highly desirable patterns of activities' (Bocock, 00, p8). Perhaps, it could be suggested that the vast majority of people will follow a particular predetermined pattern of activity, thus being liable to oppressive influence. Any life patterns that initially escape the scope of consumption is eventually caught, changed, packaged and used against those that produced it initially. Loaded with the dominant ideology, which it initially resisted. At most, the satisfaction of these desires can provide a designated resistance area where no damage or change will ever affect the dominant ideology or significantly alter their oppressed position within society.

Meaning and identity interlock with power as the weapons used to enforce its redistribution. However, the further unbalanced the less freedom people are allowed to create and circulate the meanings. These three concepts are obviously key terms within contemporary cultural studies as they are from every period. These examples from important contemporary frameworks have all shown that whilst power is used to influence the meanings and identities people generate, it is the subordinated that hold the real power of resistance through the use of these terms.

More, Sir Thomas Utopia Wordsworth 17

Bocock, Robert Consumption Routledge 1

Fiske, John Reading the Popular Routledge 00

Klein, Naomi Fences and Windows Routledge 00

Dyer et al Soap Opera and Women Broadcast 177

West, Cornel Nihilism in Black America Bay Press 1

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