"All humans are members of the same body Created from one essence"

"Human beings are members of a whole in creation of one essence and soul. If one member is afflicted with pain, other members uneasy will remain."

Sunday, 15 August 2010

African American Cultural Influence: Baldwin and Walker

Re-reading short stories makes me uncover the deeper layers of meaning within a story :)

Alice Walker and James Baldwin depict African American life in very different ways. Through these two short stories, “Sonny’s Blues” written by Baldwin and “Everyday Use” written by Walker, we are going to uncover how each author finds unique ways to describe what Baldwin calls the “ambiguity and irony of Negro life.”

“Sonny’s Blues” and “Everyday Use” are two short stories which display the struggle of African American people. Alice Walker and James Baldwin are two African American writers who wanted to assess and critique their own culture through their writings.


In both short stories, “Sonny’s Blues” and “Everyday Use,” readers discover the life of African American families who try to deal with the difficulties of living in a society where people are still “separate but equal.” Sonny’s parents and Dee’s parents had no education and they both lived during a time where black people were afraid to be killed by white people. In “Sonny’s Blues” and “Everyday Use,” the characters are trying to deal with the fact that they are African American who used to be called first ‘Negro’ and then ‘Black’ and then finally African American.


In “Sonny’s Blues,” Sonny has grown up in Harlem where most of the people were poor and plagued by drugs. Sonny feels trapped in this poor neighborhood where people were struggling economically and socially and they did not have a lot of chance of success. Sonny said, “Look, brother. I don’t want to stay in Harlem no more, I really don’t.” Sonny knew that he would be tempted by doing drugs because he was surrounded by people who were addicted to it. His rage and furry towards the racist political system kept him from thinking clearly like his brother and he descended in the world of drugs, prison, and poverty.


When Sonny left prison, he found his own way to deal with the “ambiguity and irony of Negro life.” He has found his freedom through music and he transformed his frustration of being only another unsafe black person in Harlem by playing Bebop. He remembers his father grunting to his mother whenever she wanted to move another neighborhood, looking for a safe haven, “Safe, hell! Ain’t no place safe for kids, nor nobody.” Therefore, Sonny, through music, has found the solution to his alienation and marginalization of his own society. By playing blues and Bepop, he was able to reconnect with the African Diaspora, which represents his roots, and he was escaping the economic and social problems of the ghetto. It was his only way to feel free. When Sonny plays blues, “freedom lurked around” them and the brother “understood, at last, that” the blues “could help them to be free.”


In contrast, in “Everyday Use,” Alice Walker, through her character Dee, finds her unique way to describe what Baldwin calls the “ambiguity and irony of Negro life.” Dee wanted to live differently and she did not want to resemble her mother and her sister Maggie. The mother did not have an education and Dee decided to win her freedom by being educated and graduate from college. Dee decides to change her name and she chooses an African name, Wangero. The readers can understand by the change of name that Dee decided to resist the white dominated society by rejecting her American culture and deciding to choose and keep only her African heritage. She says to her astonished mother, “She’s dead, I couldn’t bear it any longer being named after the people who oppress me.”


Dee, who is in conflict about her culture and heritage, decides to deal with the “ambiguity” of her life by seeking her cultural roots in Africa, the land of her ancestors. Through her education and her new knowledge of her African roots, Dee has transformed her life into something more acceptable, something which makes her feel dignified.


Saturday, 14 August 2010

"Of Studies" by Francis Bacon & Back to school ;)

This is an essay which appeals chiefly to the intellect!
























Francis Bacon, in his essay called "Of Studies," considers studies as they should be: for pleasure, for self-improvement, for business.

He considers the evils of excess study: laziness, affectation, and preciosity. Bacon divides books into three categories: those to be read in part, those to be read cursorily, and those to be read with care.

"Studies should include readings, which gives depth; speaking, which adds readiness of thought, and writing which trains in preciseness.

Studies serve for delight, for ornament, and for ability. Their chief use for delight is in privateness and retiring; for ornament is in discourse; and for ability is in the judgment and disposition of business.

For expert men can execute, and perhaps judge of particulars, one by one; but the general counsels, and the plots and marshalling of affairs, come best, from those that are learned.

To spend too much time in studies is sloth; to use them too much for ornament, is affectation; to make judgment wholly by their rules, is the humor of a scholar.


They perfect nature, and are perfected by experience: for natural abilities are like natural plants, that need pruning, by study; and studies themselves, do give forth directions too much at large, except they be bounded in by experience.

Crafty men condemn studies, simple men admire them, and wise men use them; for they teach not their own use; but that is a wisdom without them, and above them, won by observation."
("Of Studies" by Francis Bacon)


Bacon, Francis. “Of studies.” 1601. Quotidiana. Ed. Patrick Madden. 18 Jan 2007. 14 Aug 2010 .



Plato and what forms the mind of Man

Plato, who may have understood better what forms the mind of man than do some of our contemporaries who want their children exposed only to "real" people and everyday events, knew what intellectual experiences make true humanity.

He suggested that the future citizens of his ideal republic begin their literary education with the telling of myths, rather than mere facts or so called rational teachings.

Aristotle said: "The friend of wisdom is also a friend of myth."

This is the “symbolic intellectual expression”.

"Such usage of a myth can be seen from the oldest times . . . . Under the form of a popular story, a profound (or, anyway, deeper) truth and teaching were transmitted. It was much closer to symbols and parables, known from the history of literature, than the curious tales, sung by storytellers, and collected by anthropologists . . . ."

Plato wrote of the need for philosophers to create myths to teach abstract truths to the less enlightened populace. He himself created several myths, including the myth of the cave the myth of Er and the still extant myth of Atlantis as symbolic tales each with a moral.
Plato’s explanation of this is found in Phaedro 245c-246a.

"But first of all, let us view the affections and actions of the soul divine and human, and try to ascertain the truth about them. The beginning of our proof is as follows:-

The soul through all her being is immortal, for that which is ever in motion is immortal; but that which moves another and is moved by another, in ceasing to move ceases also to live. Only the self-moving, never leaving self, never ceases to move, and is the fountain and beginning of motion to all that moves besides. Now, the beginning is unbegotten, for that which is begotten has a beginning; but the beginning is begotten of nothing, for if it were begotten of something, then the begotten would not come from a beginning. But if unbegotten, it must also be indestructible; for if beginning were destroyed, there could be no beginning out of anything, nor anything out of a beginning; and all things must have a beginning.

And therefore the self-moving is the beginning of motion; and this can neither be destroyed nor begotten, else the whole heavens and all creation would collapse and stand still, and never again have motion or birth.

But if the self-moving is proved to be immortal, he who affirms that self-motion is the very idea and essence of the soul will not be put to confusion. For the body which is moved from without is soulless; but that which is moved from within has a soul, for such is the nature of the soul."

(Phaedrus, 245c-246a)

The whole Platonic philosophy is based on the notion of likeness of a being of a lower level to a being of the higher level.

"The creator of the universe addressed them in these words: “Gods, children of gods, who are my works, and of whom I am the artificer and father, my creations are indissoluble, if so I will. All that is bound may be undone, but only an evil being would wish to undo that which is harmonious and happy. Wherefore, since ye are but creatures, ye are not altogether immortal and indissoluble, but ye shall certainly not be dissolved, nor be liable to the fate of death, having in my will a greater and mightier bond than those with which ye were bound at the time of your birth. And now listen to my instructions:-

Three tribes of mortal beings remain to be created-without them the universe will be incomplete, for it will not contain every kind of animal which it ought to contain, if it is to be perfect. On the other hand, if they were created by me and received life at my hands, they would be on an equality with the gods. In order then that they may be mortal, and that this universe may be truly universal, do ye, according to your natures, betake yourselves to the formation of animals, imitating the power which was shown by me in creating you."

(Timaeus, 41a-c)

During Plato’s time, myths were used to convey stories. This is due to the lack of literate people in ancient civilizations.

Traditional myth was the source of their religion. “A myth is a story that a poet constructs by reorganizing the content of a message which a community wants to keep in its memory, and by giving this content a particular form.”(Brisson)

“For Plato, myth in the true sense of the word is a form of discourse which transmits all information that a community conserves in memory of its distant past and passes on orally from one generation to the next.” (Brisson)






"We must never forget those who we lost so tragically on 9/11, and we must always honor those who led our response to that attack"

The Associated Press and Reuters contributed to this report: www.msnbc.msn.com

The Associated Press and Reuters contributed to this report

President Barack Obama on Friday endorsed plans for a Muslim mosque two blocks from ground zero in New York City, declaring that "Muslims have the right to practice their religion as anyone else in this country."

"That includes the right to build a place of worship and a community center on private property in lower Manhattan, in accordance with local laws and ordinances, Obama said. "This is America, and our commitment to religious freedom must be unshakeable."

Obama acknowledged the fiery emotions the planned mosque and cultural center have stoked.

"Ground Zero is, indeed, hallowed ground," the president said.

"But let me be clear: as a citizen, and as president, I believe that Muslims have the right to practice their religion as anyone else in this country. That includes the right to build a place of worship and a community center on private property in lower Manhattan, in accordance with local laws and ordinances."

Obama said Islam is not the enemy, al-Qaida is.

"We must never forget those who we lost so tragically on 9/11, and we must always honor those who led our response to that attack — from the firefighters who charged up smoke-filled staircases, to our troops who are serving in Afghanistan today," he said.

"Our enemies respect no religious freedom. Al Qaida's cause is not Islam — it is a gross distortion of Islam. These are not religious leaders — they're terrorists who murder innocent men, women and children. In fact, al Qaida has killed more Muslims than people of any other religion — and that list of victims includes innocent Muslims who were killed on 9/11."

The New York mosque would be part of a 13-story, $100 million Islamic center that would feature a 500-seat auditorium, a swimming pool and a gym. It's a project of the Cordoba Initiative, an advocacy group that promotes improved relations between Islam and the West.

Rep. Peter King, R-N.Y., disagreed.

"President Obama is wrong," King said. "It is insensitive and uncaring for the Muslim community to build a mosque in the shadow of ground zero. While the Muslim community has the right to build the mosque they are abusing that right by needlessly offending so many people who have suffered so much."

The mosque has drawn vocal opposition from many relatives of Sept. 11 victims and local and national Republican leaders. The Anti-Defamation League, a Jewish civil rights group, is also opposed.

Conservative politicians such as former Republican vice presidential candidate Sarah Palin and Newt Gingrich, a Republican former Speaker of the House of Representatives, also have called for the project to be scrapped.

Mark Williams, a spokesman for the conservative Tea Party political movement, said the center would be used for "terrorists to worship their monkey god."

Obama said that Ramadan is a reminder that Islam has always been part of America.

"The first Muslim ambassador to the United States, from Tunisia, was hosted by President Jefferson, who arranged a sunset dinner for his guest because it was Ramadan — making it the first known iftar at the White House, more than 200 years ago."

New York City Mayor Michael Bloomberg has defended the project and praised Obama's remarks Friday night.

"Two hundred and twenty years ago this week, the Father of Our Country penned his famous letter to the Jewish Community of Newport Rhode Island or, as he called them, 'the Children of the Stock of Abraham.' President Obama's words tonight evoked President Washington's own August reminder that 'all possess alike liberty,'" Bloomberg said.

"As I said last week, this proposed mosque and community center in Lower Manhattan is as important a test of the separation of church and state as we may see in our lifetime, and I applaud President Obama's clarion defense of the freedom of religion tonight," he said.


http://www.msnbc.msn.com/id/38698500/ns/politics-white_house

Thursday, 12 August 2010

Ha Jin's story "Saboteur"


In stories such as "Saboteur," Jin has stated that he is not attempting to explain Chinese culture to his Western readers. He believes that "at heart we are all the same. Literature operates on the principle of similarity and identity, not on difference."

Ha Jin was born Xuefei Jin in mainland China shortly before the start of the Cultural Revolution, which closed schools and colleges throughout the country. The son of an army officer, he volunteered at age 14 for the army and served for nearly five years on the Russian border.

He recalls that
"In the beginning, I was basically illiterate. I couldn't read. Then in the second year, the border calmed down. We knew there would be no war, we would live in peace, and I began to think of education."


Working as a telegrapher at a railroad company, he taught himself English from a radio course of study.

In 1977, when colleges reopened in China, he left the army and enrolled as an English major at a university in Harbin. Jin earned a B.A. in English in 1981 and an M.A. in 1984. The next year he left China to become a doctoral student at Brandeis University, intending to return to China as an English teacher and translator.

The atrocity of the June 4, 1989, massacre at Tiananmen Square, where the Chinese soldiers killed dissident students and civilians demonstrating against the repressive government, convinced him that he should stay in America with his Chinese wife and son.

Jin said he became an American citizens because he felt he could never write honestly in China.


Wednesday, 11 August 2010

Short Fiction

This week I have enjoyed re-reading some short fictions which I wanted to share with you :)

"The Guest," from Exile and the Kingdom (1957), a collection of stories written by Albert Camus, presents a protagonist torn between hiw own ideals of justice, integrity, and compassion, and his loyalty to his nation. It is a wonderful fiction! Camus, born and raised in Algeria by immigrant parents, convincingly portrays the tension the protagonist feels as he considers the demands of the French officials, his own love for the Algerian land and people, and his recognition that the "GUEST" is human like himself, though feared and despised by the French.

In the story "The Accident," the Chinese writer Gao Xingjian emphasizes the existential loneliness and alienation of humanity through a factual and spare description of a fatal accident juxtaposed against the trivial chatter of onlookers.

The Colombian writer Garcia Marquez includes in his stories and novels the folklore and mythology of Caribbean Colombia. I have enjoyed reading "A Very Old Man with Enormous Wings". Garcia Marquez shares an avid interest in political protest, rebellion, or political and social advocacy. He views fiction as a vehicle for social and political change and for personal expression.

"Civil Peace" by Achebe, another great short story, written after the Nigerian Civil War (1967-1970). His work depicts the cultural conflict and change in Nigerian society.





Summer Reading Multicultural & International Writers

Reading multicultural and international fiction offers us the opportunity to immerse ourselves in unfamiliar cultures and settings, to enter into a conversation among different voices and cultures!

I love reading! It is important to read in order to understand people better! The best and most anthologized writers powerfully conveys the reality of human experiences, relationships, and communities, thus forging connections among people and cultures.

It also enables us to "evaluate human relationships in an attempt to understand better the meanings of community in our own pluralistic and multicultural society" (Gillespie, Fonseca, & Sanger, 1998, p. xxi).

Fiction written from a multicultural perspective offers students the paradoxical experience of both confronting that which is foreign and different and simultaneously confronting that which is highly personal and familiar.

This recognition of oneself in others can be Unifying and Regenerative, according to the Mexican writer Carlos Fuentes (1998).

He said:
"People and their cultures perish in isolation, but they are born or reborn in contact with other men and women, with men and women of another culture, another creed, another race. If we do not recognize our humanity in others, we will not recognize it in ourselves."
(Fuentes, in Gillespie, Fonseca, & Sanger, p. xxi)

Thursday, 5 August 2010

What to the Slave Is the Fourth of July?


“Fellow-citizens, pardon me, allow me to ask, why am I called upon to speak here today? What have I, or those I represent, to do with your national independence?” Douglass asked.

“Are the great principles of political freedom and of natural justice, embodied in the Declaration of Independence, extended to us? Would to God, both for your sake and ours, that an affirmative answer could be truthfully returned to these questions!”


Douglass answered his rhetorical questions in no uncertain terms: To the slave, Independence Day is a “day that reveals to him, more than any other days in the year, the gross injustice and cruelty to which he is the constant victim. To him, your celebration is a sham.”

Douglass’ Fourth of July oration is steeped in rhetoric and natural law, the roots of which can be traced to the ancient Greeks and Romans, and Christian philosophers like Thomas Aquinas.

But it also takes the shape of a uniquely American form: that of the jeremiad, a “political sermon” that “derive[s] its name from the ancient Hebrew prophet Jeremiah, who predicted the Babylonian conquest of Israel and destruction of the temple of Jerusalem as punishment for violating God’s covenant.”


Throughout his life, even after slavery was abolished, Douglass viewed the Fourth of July not as “a day of complacent self-congratulation, but a day in which all Americans reflect on how far they have come in realizing the noble ideals of the nation’s Founders.”

In this trenchant study, Colaiaco tells the story of how Douglass’ “majestic” wrath “changed the course of American history.”


Frederick Douglass and the Fourth of July by James Colaiaco, Ph.D. (FCRH ’67), 256 pages. New York: Palgrave Macmillan, 2006.

Monday, 2 August 2010

Mandela's Milestone Address


Nelson Mandela's 1994 inaugural speech as president of South Africa was an extraordinary event.

Although he had been imprisoned for 27 years in the cause of equality, Mandela spoke without hatred, sounding just like Pericles: the desire of all people to have a fair chance in life.

"We shall build the society in which all South Africans, both black and white, will be able to walk tall, without any fear in their hearts, assured of their inalienable right to human dignity, a rainbow nation at peace with itself and the world... Never, never, and never again shall it be that this beautiful land will again experience the oppression of one by another and suffer the indignity of being the skunk of the world."

Terry Golway said that "The world will remember his inauguration as a milestone toward the creation of a new and hopefully more just global society. His speech was a testimonial to the power of determination, patience and forgiveness."

Great speakers follow the same formula of expressing words which will touch the heads, hearts and souls.

Kennedy and the Berlin Wall


John F. Kennedy wanted to unify East and West Germany under a free government with a speech just like Gandhi and King Albert sought also to unify their countries with their speeches.

The Berlin Wall was the perfect symbol of the difference between West and East, between freedom and totalitarianism.

"There a many people in the world who really don't understand, or say they don't, what is the great issue between the free world and the Communist world. Let them come to Berlin!... All free men, wherever they may live, are citizens of Berlin, and, therefore, as a free man, I take pride in the words, "Ich bin ein Berliner."

"I am a Berliner. Your struggle is mine."

Great speeches share Traits
  • speaker connects his/her listener to something greater than themselves (democracy, justice, freedom)
  • one theme which occurs often: self-determination
  • eloquent, simplicity, words that everyone can relate to

A Greek Orator Inspires


In the year 430 B.C, the Athenian leader Pericles gave a funeral oration honoring soldiers who died in the ongoing war with Sparta.

He began his speech by saying the deeds of the fallen. By starting his speech by saying the deeds of the fallen spoke more powerfullty than any words.

Instead of speaking of the men who fought, he spoke of the ideals they fought for. They died for Athens. Athens was a democracy and had a spirit of freedom and openness.

"The administration is in the bands of the many and not of the few...when a citizen is in any way distinguished, he is preferred to the public service, not as a matter of priviliged, but as a reward of merit. Neither is poverty an obstacle, but a man benefit his country whatever the obscurity of his condition."

Pericles reminded his listeners that the fallen soldiers would have the greatest memorial of all, one "graven not on stone, but in the hearts of men."

By this moving oration, Pericles elevated the living as well as the dead by reminding them of cherished ideals.

From Pericles to Mandela


From Pericles to Mandela, orators' words echo through the ages.

Gandhi was the Indian leader who preached non-violent resistance to British rule in his quest for Indian's independence. But fighting broke out in several cities, and Gandhi was put on trial.

In a speech on March 18, 1922, Gandhi accepted responsibility for the bloodshed. Here are his heartfelt words:

"Thinking over these things deeply and sleeping over them night after night, it is impossible for me to dissociate myself from the diabolical crimes of Chauri Chaura or the mad outrages of Bombay...I knew that I was playing with fire, I ran the risk and if I was set free I would still do the same...I wanted to avoid violence. Nonviolence is the first article of my faith. It is also the article of my creed. But I had to make my choice. I had either to submit to a system which I considered had done an irreparable harm to my country, or incur the risk of the mad fury of my people bursting forth when they understood the truth from my lips."

Gandhi influenced many other nonviolent freedom fighters throughout the years, such as Martin Luther King Jr.


Terry Golway said that "Ghandi had no armies at his command, and yet he mobilized tens of millions, and his words still do so today.

Friday, 30 July 2010

Why Poetry Matters

Robert Frost identified poetry as "a momentary stay against confusion."

Edward Hirsh uses the metaphor of a message in a bottle to describe poetry's relationship to its readers. The poet crafts it, sends it out on unknown waters of time and place, and hopes that it will find readers and generate a response. Then he adds, "the reader completes the poem, in the process bringing to it his or her own past experiences" (1999, p.6).

I love poetry.

Poets, as Jay Parini writes, "articulates thoughts and feelings in ways that clarify both; they hold a mirror of sorts up to the mind if not the world, and their poems reflect our deepest imaginings."

Frost poems are often heralded as truth givers and I love reading his poems again and again! The comfort of great poetry is redemptive. That is not to suggest that it is without pain. Its sentiments are honest, even brutal, but there is peace in approaching suffering with honesty.

Parini said that the important work of the poem is "to unify otherwise fragmented experience."

Frost would accept and amend that credo. His work unifies fragmented experience that others have r"igidly united."

His poetry is full of gifts to its readers.

How to communicate

In the climactic scene of the 1989 hit Field of Dreams, the character played by Kevin Costner steps onto the baseball diamond that he carved out of his Iowa cornfield. Then, wordlessly, he tosses a ball back and forth, back and forth, with the ghost of his long-dead father.

Communicating with our children and sharing space remain the foundation of parent-children relationships.

Fathers can enhance that connection from day one by playing or holding, cooing, cooking, or sharing music. They can read to their children and share laughter and adventure through stories.

Mothers and fathers should advise and then allow their children to exercise their decision-making skills. Even though mothers do not want their children to make the same mistakes they have made, it is important to allow them to make their own decision.

Open communication does not mean that parents should tell their children everything. They must tell them only what they need to know. Some parents try to make their children their personal confident. I do not think it is a good idea. Do not try to confide in your children about those DREAMS you have left behind. Pushing them in a direction because it was something you missed is a bad idea.

It is better to learn about their strenghts, interests, and joys, and then encourage them to pursue their dreams.

Our positive encouragements as they leap over the hurdles will warm their heart for a lifetime.

Self Development

The word “morality” comes from the Latin word moralitas meaning "manner, character, and proper behavior". Morality generally refers to a code of conduct, that an individual, group or society hold as authoritative, in distinguishing right from wrong. Such an ideal code of conduct is often espoused in preference to other alternatives.

The argument over whether religion is the only basis for morality is not new.

Socrates asked if something was good or right because the gods said it was, or did the gods say a given behavior was good because it was innately good.

Would the good thing be good, outside of the gods pronouncing it was good? Plato's answer was yes. Dostoyevsky's was no.

"Socrates would probably answer that religion is not the only ground for ethics can be grounded in a rational philosophy".

Jean Paul Sartre, an avowed atheist, would agree with Dostoyevsky. He would say that without God everything is permissible; but since Sartre does not believe that there is a God...

Sartre thinks that morality needs an anchor, a set of rules, even a rule giver, but there is not one! so for all human beings, discussion of right and wrong is meaningless...

Hummm...is this what you meant sartre?...

Albert Camus believes in morality but, like Socrates it does not require a god. But Camus insist that each person needs to be moral.

Well,well let us summarize all these thoughts...

Sartre would say that Dostoyevsky is right, however, there is no God. Therefore, sadly, everything is permissible.

Judaism, Chrisitianity, and Islam would assert that Dostoyevsky is right and there is a God; following God's divine commands is the whole duty of his creation.

Kant, Socrates, and Camus would say that Dostoyevsky is wrong. There may or may not be a God, however, morality is possible anyway.

The principle, like the Golden Rule, said that each human being had an absolute obligation to judge him or herself as though their action would become the universal law for all. Individuals should do only those things they would sincerely desire for everyone else to do.


Ethical Treatment of other People

Gilligan and Kohlberg

Carol Gilligan, in her book, A Different Voice, said that men and women do approach ethical issues differently. Gilligan presents a theory of moral development from a gender perspective. She claimed that women tend to think and speak in a different way than men when confronting ethical dilemmas.

When dealing with a moral dilemma, Gilligan asserts two moral imperatives:

  • Justice is impersonal, and focuses on individual rights, equality before the law, fair play, a square deal, and goals that can be pursued without personal ties to others.
  • Love focuses on goodness, beneficence, and utility. Gilligan's word for this kind of love is care. Care points to the duty to find and assuage the world's problems.
From her research, Gilligan has concluded that generally men and women have different proclivities when they look at and talk about ethical issues.

  • Men tend to think and talk in terms of justice, fairness, duty, and rights.
  • Women tend to think in terms of care, connectedness, and the need to sustain relationships.
Kohlberg seemed to reinforce the notion that women were innately unable to reason as well as their male counterpart when it came to ethical dilemmas. Kohlberg setup a moral-dilemma example:

A man's wife is dying. There is a drug that might save her. The drug is sold for $2,000, ten times what it costs to make it. The man can raise $1,000 and begs the druggist to sell it to him for less money. The druggist refuses. Out of desperation, the man breaks into the drugstore and steals the drug for his dying wife.

Question? Is the act wrong?





Responsible Treatment of Others

I believe that the principle number one that should guide how we treat other people is the ethic of reciprocity, also known as the Golden rule.

All religious and non-religious ideas include the concept of reciprocity, that "every person shares certain inherent human rights, simply because of their membership in the human race" (Robinson, 2009).

Therefore, everyone should be treated with dignity and respect. Consider the following:

Judaism
  • "Thou shalt love thy neighbor as thyself" (Lev.19:18)
  • "What is hateful to you, do not to your fellow man. This is the law: all the rest is commentary" (Talmud, Shabbat 31a)
  • "And what you hate, do not do to any one" (Tob, 4:15 6)
Christianity
  • "Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets" (Matt, 7: 12)
  • "And as ye would that men should do to you, do ye also to them likewise" (Luke 6: 31)
  • "Honor thy father and thy mother: and, Thou shalt love thy neighbor as thyself" (Matt, 19:19)
Islam
  • "None of you truly believes until he wishes for his brother what he wishes for himself" (Number 13 of Iman Al-Nawawi's Forty Hadiths)
  • "God does not forbid you from showing kindness and dealing justly with those who have not fought you about religion and have not driven you out of your homes. God loves just dealers" (Quran, 60:8)
  • "Whoever has killed a person shall not smell the fragrance of Paradise"
  • "There is a reward for kindness to every living animal or human" (Prophet Muhammed)
  • "O mankind! We created you from a single (pair) of male and female, and made you into nations and tribes, that ye may know each other, not that ye may despise each other. Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you" (Quran 49:13)
Confucianism
  • "Do not do to others what you would not like yourself. Then there will be no resentment against you, either in the family or in the state" (Analects 12:2)
  • "Do not impose on others what you yourself do not desire" (Doctrine of the Mean 13:3)
  • "Try your best to treat others as you would wish to be treated yourself, and you will find that this is the shortest way to benevolence" (Mencius VII.A.4)
Brahmanism
  • "This is the sum of Dharma (duty): Do naught unto others which would cause you pain if done to you" (Mahabharata, 5: 1517)
Buddhism
  • "A state that is not pleasing or delightful to me, how could I inflict that upon another?" (Samyutta Nikaya v. 353)
  • "Hurt not others in ways that you yourself would find hurtful" (Udana-Varga 5: 18)
Hinduism
  • "This is the sum of duty: do not do to others what would cause pain if done to you" (Mahabharata 5: 1517)
Native American Spirituality
  • "Respect for all life is the foundation" (The Great law of Peace)
  • "All things are our relatives; what we do to everything, we do to ourselves. All is really One" (Black Elk)
  • "Do not wrong or hate your neighbor. For it is not he who you wrong, but yourself" (Pima proverb)
Kant based his ethic on the categorical imperative, which said that we should see our actions as though they would become the guiding principles for the actions of all.

How should we treat others?

It seems clear to me that most people would agree that we should treat others in the same way we would want to be treated.

Responsible Leadership

"Leadership is a process whereby an individual influences a group of individuals to achieve a common goal" (Northhouse, 1997, p.3).

Northouse clarifies this definition of leadership as a transactional process, whereby leaders influence and are influenced by interactions with foloowers.

Humm, mmm... Therefore, leadership is purposive with specific goals. Leadership is more about producing change. It involves casting a vision, inspiring people, and motivating them to embrace innovation.

But what about ethics? I believe like Blanchard & Woodring that the ethical use of power is the ability to make a positive difference, personally and professionally.

But I do not like to think of power as a negative or controlling force. I like to think and look at power in a positive light, however, "words such as freedom, independence, authority, ability, and influence would probably come to mind" (Blanchard & Woodring, 1998, p.9).

A good leader is someone who can get the task done and at the same time create teams that relate well to each other.

Seriously contemplate your own leadership abilities and influence.
  1. What unrecognized power do you have because of your knowledge, special task skills, or your personal and relational abilities?
  2. How can you use that power to do good and create a positive environment at home and work?
If a person does not have all the innate abilities required for leadership, they can study and develop leadership skills. I would think that this focuses more on how leaders behave than a set of innate abilities.

Emily Dickinson 1830-1886

Emily Dickinson: A Romantic Poet

Emily Dickinson stands out as a key poet. She is a poet who continues to exert an enormous influence on the way writers think about the possibilities of poetic craft and vocation.

She explores a wide range of subjects: psychic pain and joy, the relationship of self to nature, the intensely spiritual, and the intensely oridnary.

Her poems about death confront its grim reality with honesty, humore, curiosity, and above all a refusal to be comforted.

In her poems about religions, she expressed piety and hostility, and she was fully capable of moving wihtin the same poem religious consolation to a rejection of doctrinal piety and a querying of God's plans for the universe. (Baym, 2007)

Dickinson wrote lyric poems about everything she considered worthy of thought: music, nature, religion, science, society, world events, and other literature. Sadly, it was only posthumously that most of her poems were published.

Dickinson's life was beset with death and dying. Her dear father died unexpectedly in 1874, and shortly thereafter, her mother suffered a stroke and was bedridden until her death in 1882.
Dickinson also faced the losses of her young nephew Gilbert in 1883 and a very close friend, Helen Hunt Jackson, in 1885.

This quick succession of death and loss may have contributed to Dickinson's reclusion during these years, but it did not stop her from writing. It was during that time that Dickinson wrote a number of poems dealing with death, and she wrote her poetry in solitude until her own demise in 1886.

Remember

Remember

Remember me when I am gone away,

Gone far away into the silent land;

When you can no more hold me by the hand,

Nor I half turn to go, yet turning stay.

Remember me when no more day by day

You tell me of our future that you plann'd:

Only remember me; you understand

It will be late to counsel then or pray.

Yet if you should forget me for a while

And afterwards remember, do not grieve:

For if the darkness and corruption leave

A vestige of the thoughts that once I had,

Better by far you should forget and smile

Than that you should remember and be sad.

From: Goblin Market, The Prince's Progress and Other Poems.
Christina Rosetti. London: Macmillan 1879.

Death and Life

Death and Life

The Upanishads offer to each aspiring heart countless messages. There are quite a few messages which are at once most significant and most fulfilling. Here is a stupendous message about life and death.
Before death and after death, what happens?

This is the message of the Upanishads:


Before death, life is a seeker.
After death, the same life becomes a dreamer.
Before death, life struggles and strives for Perfection.
After death, the same life rests
and enjoys the divine Bliss with the soul.
Before death, life is God's Promise.
After death, life is God's inner Assurance.
This Assurance of God's we notice while we fulfil God in our future incarnation.


Excerpt From: The Vedas, The Upanishads and the Bhagavad Gita

By Sri Chinmoy

I was Dead by Rumi

I Was Dead


i was dead
i came alive
i was tears
i became laughter

all because of love
when it arrived
my temporal life
from then on
changed to eternal

love said to me
you are not
crazy enough
you don't
fit this house

i went and
became crazy
crazy enough
to be in chains

love said
you are not
intoxicated enough
you don't
fit the group

i went and
got drunk
drunk enough
to overflow
with light-headedness

love said
you are still
too clever
filled with
imagination and skepticism

i went and
became gullible
and in fright
pulled away
from it all

love said
you are a candle
attracting everyone
gathering every one
around you

i am no more
a candle spreading light
i gather no more crowds
and like smoke
i am all scattered now

love said
you are a teacher
you are a head
and for everyone
you are a leader

i am no more
not a teacher
not a leader
just a servant
to your wishes

love said
you already have
your own wings
i will not give you
more feathers

and then my heart
pulled itself apart
and filled to the brim
with a new light
overflowed with fresh life

now even the heavens
are thankful that
because of love
i have become
the giver of light

by Rumi

Ghazal number 1393, translated by Nader Khalili

Emily Dickinson

Because I Could Not Stop For Death

Because I could not stop for Death,
He kindly stopped for me;
The carriage held but just ourselves
And Immortality.

We slowly drove, he knew no haste,
And I had put away
My labour, and my leisure too,
For his civility.

We passed the school where children played,
Their lessons scarcely done;
We passed the fields of gazing grain,
We passed the setting sun.

We paused before a house that seemed
A swelling of the ground;
The roof was scarcely visible,
The cornice but a mound.

Since then 'tis centuries; but each
Feels shorter than the day
I first surmised the horses' heads
Were toward eternity.

Emily Dickinson

On Death by Khalil Gibran

On Death

Then Almitra spoke, saying, "We would ask now of Death."

And he said:

You would know the secret of death.

But how shall you find it unless you seek it in the heart of life?

The owl whose night-bound eyes are blind unto the day cannot unveil the mystery of light.

If you would indeed behold the spirit of death, open your heart wide unto the body of life.

For life and death are one, even as the river and the sea are one.

In the depth of your hopes and desires lies your silent knowledge of the beyond;

And like seeds dreaming beneath the snow your heart dreams of spring.

Trust the dreams, for in them is hidden the gate to eternity.

Your fear of death is but the trembling of the shepherd when he stands before the king whose hand is to be laid upon him in honour.

Is the shepherd not joyful beneath his trembling, that he shall wear the mark of the king?

Yet is he not more mindful of his trembling?

For what is it to die but to stand naked in the wind and to melt into the sun?

And what is to cease breathing, but to free the breath from its restless tides, that it may rise and expand and seek God unencumbered?

Only when you drink from the river of silence shall you indeed sing.

And when you have reached the mountain top, then you shall begin to climb.

And when the earth shall claim your limbs, then shall you truly dance.

- Khalil Gibran

Wednesday, 14 July 2010

Zineb Laouedj A great Poet

Algerian feminist scholar Zineb Laouedj emphasises the cultural dimensions of the current crisis - which she sees as the inevitable result of the FLN policies which made technology and industry a priority over cultural development, and marginalised much of the population. These policies, says Laouedj, left a cultural "black hole", which the FIS stepped in to fill.

But Laouedj's weapon of choice is language.

Through her poems Laouedj suggests that the strength of the Algerian spirit is greater than the current crisis. It is partly through the voices of Algeria's writers, exiled, abandoned, but not yet mute, that this spirit will be nourished. (written by Hadani Ditmars)

Le Palmier

Mon coeur est terrifié,
telle une mer étrange
enlace ses vagues.
Mon coeur est terrifié,
telle une mer
essuie la saveur salée
de ses larmes.
Mon coeur est terrifié,
tel un poisson égaré en mer
dans l'attente d'une larme
tombant du ciel,
goutte d'eau,
legs d'un nuage vierge,
fuyant le feu,
la cendre est une tempete,
qui aveugle meme les enfants,
époque que n'a citée aucun écrit,
et qui n'a gravé aucun front
des temps passés.
Nuage, blanc coton
ou brillant comme neige.
Telle une mariée fuyant
sa nuit de noce,
en quete d'un ciel
qui conserve encore
l'odeur de ses couleurs.

Zineb Laouedj

Des images qui se réinventent constamment et des mots qui vibrent à l'écoute de ce mal si profond dont seul le poète peut aller au-delà du visible et faire de l'ordinaire un atout poétique.

Rhetoric


Rhetoric studied how to put together arguments that would logically support the speaker's point or purpose.


Aristotle divided these arguments into propositions of fact, value, and policy.

Factual arguments dealt with what was, or was not, the case. These arguments took place in a court of law.

Arguments over value focused on whether something was good or bad, ethical or unethical.

Policy arguments addressed what should, or should not, be done to solve a given problem.

Arguments mean to make clear. To persuade the audience, speakers use appeals to emotions called pathos; appeals to reason using logos, or logic; and appeals to source credibility, or ethos.

Credibility is broken into three factors. Probity is the speaker's appeal based on his or her perceived integrity or honesty. Sagacity is the audience's perception of the speaker's knowledge or wisdom. Goodwill is the perception that the speaker sincerely cares about the needs of the audience and the topic presented.

Sunday, 11 July 2010

Breaking the Cycle of poverty


I have spent a wonderful Sunday with my friends. Around our frugal dinner, we started talking about poverty and how we can break the cycle of poverty.

Amwa was the first one to talk. She complained about the problem of education. According to her, it is the problem number one!
It is true that only 14 percent of Niger's people are functionally literate. Amwa is persuaded that without good schooling, it will be extremely difficult for her country to break the cycle of poverty.

Anya thinks that poverty is definitely linked to the lack of water. It is true that only 46 percent of Nigériens have access to clean potable water. And just 12 percent of the people have adequate sanitation.

Sanedje thinks that we need to purge the government of corruption. While the mining of uranium and other minerals has brought some economic development to the country, she thinks that the government is not doing enough.

A suivre...

Amazing Women who cannot break the cyle of poverty


In most African countries, women are a neglected and ignored economic force.

On the contrary, women are the main economic force in Africa!

In Niger, which the United Nations classifies as the world's least developed country, starving families are eating flour mixed wild leaves and boiled plants.

Many women work hard in Niger but most of them do not have a chance to get educated. Therefore, they get married very young and they have more children than they can feed. Niger, one of the poorest countries in the world, has the highest birth-rate in the world, greatly contributing to the country's chronic food problems.

Consequently, women are poorly educated in the region with famine.

Once again Niger is facing a food crisis. How can we stop this catastrophe? Why has Niger again been let down while a famine is hitting the country?


Friday, 9 July 2010

Young Goodman Brown by Nathaniel Hawthorne

Question Authority

Taylor Mali’s Poem Totally like whatever, you know?

In case you hadn’t noticed,
it has somehow become uncool
to sound like you know what you’re talking about?
Or believe strongly in what you’re saying?
Invisible question marks and parenthetical (you know?)’s
have been attaching themselves to the ends of our sentences?
Even when those sentences aren’t, like, questions? You know?

Declarative sentences – so-called
because they used to, like, DECLARE things to be true
as opposed to other things which were, like, not -
have been infected by a totally hip
and tragically cool interrogative tone? You know?
Like, don’t think I’m uncool just because I’ve noticed this;
this is just like the word on the street, you know?
It’s like what I’ve heard?
I have nothing personally invested in my own opinions, okay?
I’m just inviting you to join me in my uncertainty?

What has happened to our conviction?
Where are the limbs out on which we once walked?
Have they been, like, chopped down
with the rest of the rain forest?
Or do we have, like, nothing to say?
Has society become so, like, totally . . .
I mean absolutely . . . You know?
That we’ve just gotten to the point where it’s just, like . . .
whatever!

And so actually our disarticulation . . . ness
is just a clever sort of . . . thing
to disguise the fact that we’ve become
the most aggressively inarticulate generation
to come along since . . .
you know, a long, long time ago!

I entreat you, I implore you, I exhort you,
I challenge you: To speak with conviction.
To say what you believe in a manner that bespeaks
the determination with which you believe it.
Because contrary to the wisdom of the bumper sticker,
it is not enough these days to simply QUESTION AUTHORITY.
You have to speak with it, too.


Talking with Authority

It is Not Enough to Question Authority – You Must Speak With it!

Taylor Mali has written a poem wondering about what is happening to speech. He dissects an interesting tone in the linguistic patterns of today's young people.

Students! You have come to this world with the power to reason and communicate. Each one of you has the ability to think critically about whether you agree or disagree with ideas, and can have logical reasons for agreeing or disagreeing about ideas. So Speak with authority and do not be afraid of questioning authority.

Don't become like those people in Plato's allegory! Media, modern mass media which surround your lives are using language to create a shadow world of unreality. They use words to manipulate, to deceive, or to win an argument in a self-serving way.

Do not let them do that.

Neil Postman, quotes Bertrand Russell, saying
"That the purpose of education was to teach each of us to defend ourselves against the seductions of eloquence. In the realm of the world, we learn the specific techniques used to resist these seductions: logic, rhetoric, and literary criticism."

Slick media packaging, news, and political discourse has "altered and trivialized perceptions of serious topics."

They become Plato's shadows, containing only fragments of truth.

Thursday, 1 July 2010

Once by the Pacific

Once by the Pacific

The shattered water made a misty din.
Great waves looked over others coming in,
And thought of doing something to the shore
That water never did to land before.
The clouds were low and hairy in the skies,
Like locks blown forward in the gleam of eyes.
You could not tell, and yet it looked as if
The shore was lucky in being backed by cliff,
The cliff in being backed by continent;
It looked as if a night of dark intent
Was coming, and not only a night, an age.
Someone had better be prepared for rage.
There would be more than ocean-water broken
Before God's last Put out the Light was spoken.

by Robert Frost


Put out the Light” is a famous line from the Shakespeare play “Othello.” Othello speaks these lines just before he kills his wife whom he feels (inaccurately) has betrayed him. He believes that only by killing her can her Innocence” be restored.

How might this relate to the poem?