Changes in technology anticipated to change the pattern of pollutant Research Paper - 1

Changes in technology anticipated to change the pattern of pollutant emissions - Research Paper Example Man cannot altogether stop using fossil fuels but moves to decrease energy consumption by developing new technologies designed for energy efficiency is the best way to alleviate the state of the environment. New Technologies refer to both innovations in production or generation of energy and its actual use. Generation of energy from solar, wind, geothermal, tides and hydroelectric are, currently, being implemented and studied. The graph below shows that new technologies in the generation of energy from renewable resources delivers needed energy but emits less CO2 emissions. US-NASA predicts further decrease in CO2 emissions in the future. New technologies developed for actual use or consumption of energy seeks to maximize these renewable sources of energy in the three major areas of transportation; industrial energy usage; and, in commercial and residential buildings. This is clearly exemplified in the Modern Refrigerators and the introduction of Electronic Vehicles. The diagram below shows that the energy use per refrigerator decreased by two-thirds since the introduction of new energy efficient refrigerators. The continued study and development of refrigerator efficiency improvements has proven to be a success. The introduction of Electronic Vehicles according to the research by Micheal Wang, Mark DeLuchi and Daniel Sperling has the effects of lowering the emissions of HC, CO, NO, SO, and particulates. With continued use, they predict a significant reduction in California that will help major air basins in California meet national ambient air quality standards. It cannot be denied that new technologies decrease pollutant emissions. To be fully effective, according to study conducted by Amit Garg, P.R. Shukla, Debyani Ghosh, Manmohan Kapshe and Nair Rajesh, laws and governments must give full support to the endeavor. Garg A., Shukla P., Ghosh D., Kapshe M., & Rajesh N. Future Greenhouse Gas and Local Pollutant Emissions for India: Policy

Ethical Dilemma Essay Example for Free

Ethical Dilemma Essay What Dr. Schneider is doing by putting crowns on teeth that could be treated with two surface amalgams is unethical. It is obvious that she is doing this to increase revenues during a downturn in her financial condition related to her divorce. Two surface amalgams have a long history for use for fillings for decayed areas of teeth and for general repairs of chipped or cracked teeth. Although its use is declining in the U. S. it remains the first choice for posterior direct restorations. (1) Other bonding techniques are now being employed by dentists in lieu of two surface amalgams that are gaining in popularity for esthetic reasons and because they use no toxic metals such as mercury. To crown a tooth requires a dentist to grind away all of the enamel of the tooth so a crown can be put on the remaining dentine layer of the tooth. This procedure is six to seven times more expensive than two surface amalgams or other bonding techniques to repair teeth. A general rule in dentistry is that you preserve as much enamel on a tooth as possible. So Dr. Schneider is not only performing a procedure that is unnecessary and expensive but is detrimental to the patient because a tooth’s enamel is being destroyed needlessly. Sharon should discuss this with Dr. Schneider and tell her that this improper, unethical and not in the best interests of the patient. If Dr. Schneider persists in this unethical practice then Sharon should threaten to resign and report Dr. Schneider to the American Dental Association and appropriate state licensing agents. (1) http://www. bethesda. med. navy. mil/careers/postgraduate_dental_school/comprehensive_dentistry/Pearls/Pearlsc6. htm

Reciprocal love in John Donnes Holy Sonnets Essay -- John Donne Holy

Reciprocal love in John Donne's Holy Sonnets Holy Sonnet XV deals with the question of reciprocal love that runs throughout Donne’s religious poetry. The Sonnet is an address of the speaker’s mind to the speaker’s soul; it is a meditation on the Trinity and man’s relationship to God. The poem’s form and the multi-layered conflation throughout expound upon the nature of the Trinity. The theme of humility in reciprocal religious love or receiving and understanding God’s glory (as Donne understood it) runs throughout the poem. This allows the speaker’s soul to understand his own need for humility in order to love god fully. Donne uses the Sonnet form cunningly in this poem; the formal divisions of the Sonnet reflect the trinity, with three four-line sections, while the inner workings of the poem expound upon God’s love for mankind and the need for humility. The poem’s rhyme scheme is abba/abba/cddc/ee. This formally divides the poem into three four part sections that m ove from the spiritual to the physical downward through the Trinity, increasing tangibility with regard to the physical and allowing the speaker to achieve a closer relationship with God through Christ. Each four-line section expounds upon one aspect of the Trinity- God the Spirit/God the Father/God the Son. Donne continually juxtaposes the explication of aspects of the Trinity with explication of man’s relationship to God, resulting in a high degree of conflation throughout. The first line opens with a simultaneous statement of doubt and faith, â€Å"Wilt thou love God, as He thee?† While the speaker is convinced of God’s love, he doubts his ability to reciprocate. This is in contrast to many of Donne’s other Holy Sonnets in which the speaker continuously implores ... ...al in lines one and two with enjambment between the words â€Å"digest† and â€Å"my soul.† He even goes so far as to conflate God the Father with depraved man through enjambent and the phrase â€Å"robbed man† in line 9. In fact, this line seems to actually serve as a kind of â€Å"volta† due to the ultimate extreme of conflation, thus following the traditional Italian sonnet form. This emphasizes the purity of the form as representative of the Trinity in this sonnet. Donne’s use of the form of the poem itself as an embodiment of the Trinity seems to further emphasize the perceived interrelatedness of all things, and therefore supports the mutual statement of love that opens the poem. So, the conflation rises to yet another level, where the poem itself is a resonation of God’s love as a manifestation of the trinity, and Donne takes the role of creator, thus acting in the image of God.

Coursework in Arts Essay

1. In Elisabeth Vigee-Lebrun’s painting of the Queen of France, Marie-Antoinette, in the late 18th century, the queen is shown sitting with her three children in a formal gown at the edge of the Hall of Mirrors. Colors that were used can be described as basically feminine—shades of ruby, cherry, velvet, scarlet, and salmon; yet darker colors were used in the crib of the eldest son to portray his death. From the colors of the painting, the queen appears to be sitting on a shiny spot, but around her is a darker, gloomier color that may portray danger to her and her children. Textures, on the other hand, appear to be soft and feathery, which shows wealth and comfort. The lines in the background are parallel and horizontal, which points to her straight, firm position in her seat. The position of the queen and her two children beside her form a straight cross beside the crib that looks like a cave. The eldest son alive who points to the crib may appear like the angel beside the cave where Jesus was buried. The son was like saying, ‘You’re looking for my brother? He’s not here anymore but has gone up to the Father. ’ On the other hand, the eldest son alive stands firmly alone, which shows independence and strength†¦even at an early age. The stairs in the background may mean political fame, but it was portrayed to be darker and more shadowy above, so that it would be best for the queen to be where she is—with her children and her home (please see painting in the appendix). Formal elements show that this good queen is a devoted mother—full of quiet dignity—by the way the colors, the textures, the lines, the shapes, and the space interact with one another. The whole scene portrays quietness, peacefulness, as well as acceptance—things that picture her as a good and pleasant being. There is also the hint of wealth and extravagance, especially the portrayal of the Hall of Mirrors. In the overall, the painting is meant to give her a positive, submissive, and motherly aura. 2. John Singleton Copley’s painting of Paul Revere in 1768 is an example of a Rococo painting. The Rococo style, which emerged in France, characterizes opulence, grace, and lightness, as seen in the painting (Figure 2 in the appendix). Copley used contrasting colors like black (as the background) and white (as Revere’s shirt) to put more emphasis on the main object. The lines, colors, and objects are all simple. Lines, especially in the head and in the table, are all parallel, which may point to neutralism and evenhandedness. It was said that Revere was â€Å"uninterested in politics; he wanted only to be neutral, which was not possible† (Artchive, 2007). The eyes, on the other hand, portray innocence, knowledge, and fairness. The textures used are all smooth and shiny, which may also reflect opulence. It focuses on ‘carefree aristocratic life’, with direct reference on Revere’s being a silversmith—with a piece of silverware on his hand. He was portrayed with such extravagance, as shown in the linen cloth, which at that time was not yet available in America and could only be imported to the land†¦ as well as the golden buttons that lay on his vest. However, the portrayal of ‘flowing linen’ could point—not to the linens of England—but to the production of a hundred ells of linen in America during that time, which for Revere was something to be proud of. However, it is said that the painting is a sort of a ‘balancing act’ conducted by painter Copley (Artchive, 2007), especially that he is about to marry one of the Clarkes who were owners of â€Å"the notorious tea concession† (Artchive, 2007). The silver teapot appears to be a large issue then, since only their enemies—the Tories—drank tea (the Whigs drank the Boston tea, which was a punch). Revere is shown as a neutral person who wears rich linen clothing, but which comes from his own land. He is holding a silverware teapot, which is one of his expertise, but points to the character of the enemies and to the business of the Clarkes with which Copley is about to share his life with. Therefore, Revere is neutral, as he is open to all.

And the mountains echoed by khaled hossieni Essay

This line of the text conveys the central idea of the novel in which the idea of sacrifice has been beautifully portrayed. The author tries to draw our attention towards the agony and misery of the father and brother of Pari who send her away for her better future and also the better future of their family. The story that is told by Abdullah’s father holds a very big significance and is symbolic of the love and affection coupled with deep sense of separation and helplessness. Abdullah’s father makes him aware of the striking reality of their lives through the story and the central idea of the whole story finds its place here. Abdullah who shares a tight bond of love and affection with his sister sacrifices her belongingness for her better future and life of prosperity. Just like Baba Ayub in the story gets separated from his beloved son, Abdullah was also to part with his sister. The journey of Abdullah from Shadbagh to Kabul holds upon him a test; a test to make him strong enough to leave Pari at his Uncle’s place. The Div of the story signifies the difficulties that one has to face in one’s life and once these difficulties are surpassed, there exists satisfaction and peace in one’s mind believing that his loved ones are happy and enjoying their lives to the fullest. Parwana in the story once says â€Å"It had to be her. I am sorry, Abdullah. She had to be the one. † And soon after this the author doesn’t fails to mention â€Å"The finger cut, to save the hand. † Abdullah tries very hard to bring a smile on Pari’s face and feels pleased in even exchanging his shoes for the peacock feather for her sister’s collection. The story in the beginning of the chapter is symbolic of pain and suffering that one experiences, when he has to part with his beloved ones and also signifies that the need of basic amenities is fundamental to the existence of humans. If the much adored ones are to be separated from one self so as to ensure these fundamentals to them then the pain and suffering is nothing at their cost. Journeys depicted in the novel:- The novel involves a lot of journeys that are symbolic of time which passes on covering the darker and the lighter shades of one’s life. This is evident from a line of the story that Baba Ayub tells to both his children â€Å"He walked until the sun was a faint red glow in the distance. Nights he slept in caves as the winds whistled outside. Or else he slept beside rivers and beneath trees and among the cover of boulders. He ate his bread, and then he ate what he could find ¬- wild berries, mushrooms, fish that he caught with his bare hands from streams- and some days he didn’t eat at all. But still he walked† . This he says in context with the fact that one has to face a lot of hardships and difficulties to find his loved ones back and in the end everything is fine to Baba Ayub as he accomplishes his goals and finds his son safe and sound with the Div. Abdullah travels from Shadbagh to Kabul to drop his sister at his uncle’s place and this gives hint to the readers that someday, the time will bridge all the gaps between him and his sister and also the pain and misery will go away. Pari goes away with her ‘Mamman’ and travels a long distance to reach France but the memories of her father fade away gradually with time. Pari loves her brother very much and shares an inseparable bond with him but with the passage of time, she leaves him behind and feels it difficult to remember the lullaby that was sung by him. These journeys also signify the changes that take place in one’s life that makes the individual develop new relationships with people surrounding him and leaves the older ones. NILA: THE SYMBOL OF DYNAMISM Nila or Pari’s ‘Mamman’ is a symbol of dynamism. The author very clearly depicts a contrast between her and the other women of Afghanistan. On one hand he shows Parvana, who wore clothes that cover her body completely and then on the other hand he describes Nila who exposes her legs and hands. For the society Nila is not an ideal woman as her ways are carefree and she is confident and self centered. But the author never fails to point out that she was admired and loved by the Afghani people at the Wahadati’s house because of her poems that were about love, lust and passion. In Nabi’s words â€Å"Nila’s poems defied tradition. They followed no preset meter or rhythmic pattern. † Nabi used to be pleased to spend time with her and this, the author mentions in the line â€Å"I was happy enough to be the vessel into which she poured her stories. † Nila was such a charming lady that no one could remove their eyes from her and she was always talked about in public. This shows the development and change in the mindset of the people in Afghanistan. Desires Couples with Suffering: The story of Roshi depicts a clear example of desired coupled with suffering. At one point the character of Chacha Idris is brought about as a savior but the author never drifts away from the realities of life and explicitly explains how desires of Roshi later turn into suffering. The bond of love between them though is never shaken. The promise that he makes to her is out of the bond of love but when he moves to his own life, he couldn’t keep his promise as the situations of his personal life coil up around him. THE MOUNTAINS ECHOED:- They are symbolic of the give and take relationships prevalent in the present world. The echoing in the mountains signifies that whatever may any individual does or receives is an outcome of his deeds that he has already done in the past. The echoing mountains also signify the nature of love and hatred that is; the more you give the exponential you receive. The echo from the mountains also signifies the memories of man that are lost in the conditions of life and as the time passes they become fainter and fainter. THE MUD HOUSES:- These are symbolic of the hard work and toil of people in Afghanistan, who in order to earn their daily ‘Naan’ have to do a lot of work. In winters the mud houses are the only shelter to poor and in the summers they are the only medium of defense from the scorching sunrays. People at Shadbagh were very laborious and so was Abdullah’s father who once said to Mullah Shekib â€Å"If I had been born an animal, Mullah Sahib, I swear I would have come out a mule† . Abdullah’s father had taught him how to make bricks and they had made bricks for a mosque in other town. The author has very well brought the idea of presence of a web of right and wrong in which every individual is coiled. He has very aptly explained the fact that mere existence of humans is based on the society and this society is the one which recognizes the powerful people as their leaders and the poor as the ones who strive for their livelihood. The helpless have to do away with their loved ones and ensure their safety and this is the fault of the society that it overlooks such sufferings of the people. Why a father had to leave her daughter at her uncle’s house? This was because he knew that his daughter would be safe with those rich people who were respected by the society and had a position. But the author is concerned about the emotions of the children who are parted at a very young age, also he is concerned about the inner voice of the father who wants to find his child, also the affection of Roshi with Chacha Idris and Pari with her father and mother; and so the author gives a small Rumi poem at the starting of the novel: â€Å"Out beyond ideas of wrongdoing and rightdoing, there is a field. I’ll meet you there. † With this poem the author conveys the emotions of every individual of the society who sometime or the other wants to leave all the complexities of his life and reach the level where no situations of helplessness and sorrow would bind him and he would not have to make any sacrifices to live his life. The author through the stories of Parwana and Masooma brings about the idea of complexity and jealousy that come in the lives of two twin sisters who were treated differently by the society due to their behavior that the society has divided into good or bad. Parwana also wanted to share the pure feeling of love with her sister but could not do so because the society had created a rift between the two. Gholam and Adel who belonged to strikingly different backgrounds used to meet secretly because the friendship between the rich and poor or high status people with low status people was not recognized as good by the society and this poem by Rumi fits in here as well.

Free Essays on Living In The Present

William Shakespeare’s play, Romeo and Juliet, has multiple levels of understanding and interpretation. Romeo is son of Montague and Lady Montague. The play is centered upon the fact that the Montague family is engaged in a blood feud with the Capulets. At the beginning of the play Romeo is in â€Å"love† but really just lusting for a girl named Rosaline. Juliet is Romeo’s true love, which causes problems because she is a Capulet. The American Heritage Dictionary defines â€Å"impetuous† as: â€Å"characterized by sudden and forceful energy or emotion; impulsive and passionate; having or marked by violent force.† Romeo is an extremely impetuous young adult; he is given to impulsive and sometimes violent acts. Romeo is impulsive which causes chaos for him throughout the play. For example, Romeo wants to go to Capulet’s party to find his most recent lust, Rosaline (1.3.69-108). As soon as Romeo finds out that Rosaline is going to be present, he decides to go without giving any thought to the fact that there was a fight earlier that day with the Capulets. He decides to go in hopes that he can find someone there and forget about Rosaline. The next day Romeo tells the Nurse that he wants to marry Juliet and that he wants Juliet to meet him at Friar Lawrence’s cell to be wed that afternoon (2.4.184-186). Romeo has completely forgotten about Rosaline and moved on to Juliet leaving whatever lust for Rosaline he might have had behind. After knowing Juliet for less than a day, he has asked her to marry him leaving much to be found out about each other after they have been married. Romeo does not ever give any look into the future except when he decides to spend the rest of his life with Juliet. Because of Romeo’s impulsiveness -he doesn’t think before he acts-, he occasionally gives in to his violent rage. Avenging Mercutio’s death, Romeo slays Tybalt (3.1.135-141). Romeo is thrown into a violent rage because Tybalt s... Free Essays on Living In The Present Free Essays on Living In The Present William Shakespeare’s play, Romeo and Juliet, has multiple levels of understanding and interpretation. Romeo is son of Montague and Lady Montague. The play is centered upon the fact that the Montague family is engaged in a blood feud with the Capulets. At the beginning of the play Romeo is in â€Å"love† but really just lusting for a girl named Rosaline. Juliet is Romeo’s true love, which causes problems because she is a Capulet. The American Heritage Dictionary defines â€Å"impetuous† as: â€Å"characterized by sudden and forceful energy or emotion; impulsive and passionate; having or marked by violent force.† Romeo is an extremely impetuous young adult; he is given to impulsive and sometimes violent acts. Romeo is impulsive which causes chaos for him throughout the play. For example, Romeo wants to go to Capulet’s party to find his most recent lust, Rosaline (1.3.69-108). As soon as Romeo finds out that Rosaline is going to be present, he decides to go without giving any thought to the fact that there was a fight earlier that day with the Capulets. He decides to go in hopes that he can find someone there and forget about Rosaline. The next day Romeo tells the Nurse that he wants to marry Juliet and that he wants Juliet to meet him at Friar Lawrence’s cell to be wed that afternoon (2.4.184-186). Romeo has completely forgotten about Rosaline and moved on to Juliet leaving whatever lust for Rosaline he might have had behind. After knowing Juliet for less than a day, he has asked her to marry him leaving much to be found out about each other after they have been married. Romeo does not ever give any look into the future except when he decides to spend the rest of his life with Juliet. Because of Romeo’s impulsiveness -he doesn’t think before he acts-, he occasionally gives in to his violent rage. Avenging Mercutio’s death, Romeo slays Tybalt (3.1.135-141). Romeo is thrown into a violent rage because Tybalt s...

A Man For All Seasons essays

A Man For All Seasons essays The definition of humanism is A philosophy centered on the values, interests and potential of human beings (Websters Dictionary 1984, p. 340). In the play, A Man for all Seasons by Robert Bolt, Thomas More is a humanist as he knows his own values, interests and potential, and observes those of other people. Thomas More was a man who held onto his values no matter what. Thomas More believed in what the church said greatly. The king had a dispensation so that he would be able to marry Catherine. When the king wanted a divorce without a true reason, Thomas More wouldnt throw his beliefs away and refused to say that he agreed with the divorce. When Thomas More refused to swear to the act he was put in prison. He was charged with high treason and was beheaded. Thomas More saw that the people in his country held no value on being true to their religion, but he did. Hear me out. You and your class have given in-as you rightly call it-because the religion of this country means nothing to you one way or the other. (p. 122). Thomas More knew that the people had given up something they once had claimed to believe in. He knew that they gave up on what their religion said because they didnt want to stand up for it. They didnt have a high enough value on it to stand up for it. Thomas More on the other hand refuses to drop what his religion says because he believed it. I will not give in because I oppose it-I do-not my pride, not my spleen, nor any other of my appetites but I do-I! (p. 123). Thomas More was against the king getting a divorce because it was a value he held. The values that Thomas More had he held onto dearly and he wouldnt change them for convenience. He did not hold a value for popularity, he held a value because it is what he truly believed to be the right thing to hold onto. Thomas More believed that a person...

Malcolm X, Black Nationalist and Civil Rights Activist

Malcolm X, Black Nationalist and Civil Rights Activist Malcolm X (May 19, 1925–February 21, 1965) was a prominent figure during the Civil Rights era. Offering an alternative view to the mainstream Civil Rights movement, Malcolm X advocated for both the establishment of a separate black community (rather than integration) and the use of violence in self-defense (rather than non-violence). His forceful, uncompromising belief in the evils of the white man frightened the white community. After Malcolm X left the black Muslim Nation of Islam organization, for which he had been both a spokesperson and a leader, his views toward white people softened, but his core message of black pride endured. After Malcolm X was assassinated in 1965, his autobiography continued to spread his thoughts and passion. Fast Facts: Malcolm X Known For: Major figure in the African American Civil Rights movementAlso Known As: el-Hajj Malik el-Shabazz, Malcolm LittleBorn: May 19, 1925 in Omaha, NebraskaParents: Rev. Earl Little, Louise LittleDied: February 21, 1965 in New York, New YorkEducation: Through grade eightPublished Works: The Autobiography of Malcolm  XAwards and Honors:  Multiple historic markers and plaques; streets and schools named in his honor; stamp produced with his likenessSpouse: Betty SandersChildren: Attallah, Qubilah, Ilyasah, Gamilah, Malikah, MalaaknNotable Quote: â€Å"The white man is afraid of truth†¦ I’m the only black man they’ve ever been close to who they know speaks the truth to them. Its their guilt that upsets them, not me.† Early Life of Malcolm X Malcolm X was born as Malcolm Little in Omaha, Nebraska to Earl and Louise Little (neà © Norton). Earl was a Baptist minister and also worked for Marcus Garveys Universal Negro Improvement Association (UNIA), a pan-African movement in the 1920s. Louise, who had grown up in Grenada, was Earls second wife. Malcolm was the fourth of the six children Louise and Earl shared. (Earl also had three children from his first marriage.) As a kid, Malcolm would often attend UNIA meetings with his father, who was president of the Omaha chapter at one point, absorbing Garveys argument that the African-American community had the tools and resources to blossom without dependence on the white man. Earl Little challenged the social standards of the time. When he began to attract the attention of the Ku Klux Klan, he moved his family to a white neighborhood in Lansing, Michigan. Neighbors protested. On November 8, 1929, a group of white supremacists known as the Black Legion set fire to the Littles home with Malcolm and his family inside. Luckily, the Littles managed to escape but then watched their house burn to the ground while firemen did nothing to put out the flames. Despite the seriousness of the threats against him, Earl did not let intimidation silence his beliefs- and this almost certainly cost him his life. Malcolm X’s Father Is Murdered While the details of his death remain uncertain, what is known is that Earl was murdered on September 28, 1931 (Malcolm was only 6 years old). Earl had been savagely beaten and then left on trolley tracks, where he was run over by a trolley. Although those responsible were never found, the Littles always believed the Black Legion was responsible. Realizing he was likely to meet a violent end, Earl had purchased life insurance; however, the life insurance company ruled his death a suicide and refused to pay. These events plunged Malcolms family into poverty. Louise tried to work, but this was during the Great Depression and there weren’t many jobs for the widow of a black activist. Welfare was available, but Louise didn’t want to take charity. Things were tough in the Little home. There were six children and very little money or food. The strain of taking care of everyone by herself started to take its toll on Louise and by 1937, she was showing signs of becoming mentally ill. In January 1939, Louise was committed to the State Mental Hospital in Kalamazoo, Michigan. Malcolm and his siblings were divided up. Malcolm was one of the first to go, even before his mother was institutionalized. In October 1938, 13-year-old Malcolm was sent to a foster home, which was soon followed by a detention home. Despite his unstable home life, Malcolm was a success at school. Unlike the other kids at the detention home who were sent to a reform school, Malcolm was allowed to attend Mason Junior High School, the only regular junior high in town. While at junior high, Malcolm earned top grades even against his white classmates. However, when a white teacher told Malcolm that he couldn’t become a lawyer but should instead consider becoming a carpenter, Malcolm was so disturbed by the comment that he began withdrawing from those around him. When Malcolm met his half-sister Ella for the first time, he was ready for a change. Drugs and Crime Ella was a confident, successful young woman living in Boston at the time. When Malcolm asked to go live with her, she agreed. In 1941, having just finished the eighth grade, Malcolm moved from Lansing to Boston. While exploring the city, he befriended a hustler named â€Å"Shorty† Jarvis, who also happened to come from Lansing. Shorty got Malcolm a job shining shoes at the Roseland Ballroom, where top bands of the day played. Malcolm soon learned that his customers also hoped he could supply them with marijuana. It wasn’t long before Malcolm was selling drugs as well as shining shoes. He also personally started to smoke cigarettes, drink liquor, gamble, and do drugs. Dressing in zoot suits and â€Å"conking† (straightening) his hair, Malcolm loved the fast life. He then moved to Harlem in New York and began getting involved in petty crimes and selling drugs. Soon, Malcolm himself developed a drug habit (cocaine) and his criminal behavior escalated. After several run-ins with the law, Malcolm was arrested in February 1946 for burglary and sentenced to 10 years in prison. He was sent to the Charlestown State Prison in Boston. Prison Time and the Nation of Islam In late 1948, Malcolm was transferred to the Norfolk, Massachusetts Prison Colony. It was there that Malcolms brother Reginald introduced him to the Nation of Islam (NOI). Originally founded in 1930 by Wallace D. Fard, the Nation of Islam was a black Muslim organization that believed blacks were inherently superior to whites and predicted the destruction of the white race. After Fard mysteriously disappeared in 1934, Elijah Muhammad took over the organization, calling himself the â€Å"Messenger of Allah.† Malcolm believed in what his brother Reginald told him. Through personal visits and many letters from Malcolm’s siblings, Malcolm began to learn more about the NOI. Using Norfolk Prison Colony’s extensive library, Malcolm rediscovered education and began reading extensively. With his ever increasing knowledge, Malcolm began writing to Elijah Muhammad daily. By 1949, Malcolm had converted to the NOI, which required purity of body- eliminating Malcolms drug habit. In 1952, Malcolm emerged from prison a devoted follower of the NOI and a proficient writer, two essential factors in changing his life. Becoming an Activist Once out of prison, Malcolm moved to Detroit and began recruiting for the NOI. Elijah Muhammad, the leader of the NOI, became Malcolms mentor and hero, filling the void Earls death had left. In 1953, Malcolm adopted the NOI’s tradition of replacing one’s last name (which was thought to have been forced upon an ancestor by their white slave-owner) with the letter X, a reference to the unknown heritage complicating African-American identity. Charismatic and passionate, Malcolm X rose quickly in the NOI, becoming the minister of the groups Temple Seven in Harlem in June 1954. Malcolm X simultaneously was becoming an accomplished journalist; he wrote for several publications before he founded the NOIs newspaper, Muhammad Speaks. While working as the minister of Temple Seven, Malcolm X noticed that a young nurse named Betty Sanders had started attending his lectures. Without ever having gone on an individual date, Malcolm and Betty got married on January 14, 1958. The couple went on to have six daughters; the last two were twins who were born after Malcolm X’s assassination. America Encounters Malcolm X Malcolm X soon became a visible figure in the NOI, but it was the wonder of television that brought him national attention. When CBS aired the documentary Nation of Islam: The Hate That Hate Produced, in July of 1959, Malcolm Xs dynamic speech and obvious charm reached a national audience. Malcolm Xs radical claims of black superiority and refusal to accept non-violent strategies got him interviews across the social spectrum. Malcolm X had become a national figure and the de facto face of the NOI. While Malcolm X became well-known, he was not necessarily liked. His views unsettled much of America. Many in the white community feared that Malcolm Xs doctrine would incite mass violence against whites. Many in the black community were concerned that Malcolm X’s militancy would destroy the growing effectiveness of the non-violent, mainstream Civil Rights Movement. Malcolm X’s newfound fame also attracted the attention of the FBI, which soon began tapping his phone over concerns that some kind of racially based revolution was brewing. Malcolm Xs meetings with Cuban Communist leader Fidel Castro did little to alleviate these fears. Trouble Within the NOI By 1961, Malcolm Xs meteoric rise within the organization as well as his new celebrity status had become a problem within the NOI. Simply stated, other ministers and members of the NOI had become jealous. Many began insinuating that Malcolm X was financially profiting from his position and that he intended to take over the NOI from Muhammad. This jealousy and envy bothered Malcolm X, but he tried to put it out of his mind. In 1962, rumors about improprieties by Muhammad began to reach Malcolm X. To Malcolm X, Muhammad was not only a spiritual leader but also a moral example for all to follow. It was this moral example that had helped Malcolm X escape his drug addiction and keep him abstinent for 12 years (from the time of his prison sentence to his marriage). Thus, when it became obvious that Muhammad had engaged in immoral behavior, including fathering four illegitimate children, Malcolm X was devastated by his mentors deception. Things Get Worse After President John F. Kennedy was assassinated on November 22, 1963, Malcolm X, never one to shy away from conflict, publicly interpreted the event as the chickens coming home to roost. Malcolm X claimed that he meant the feelings of hate within America were so great that they had spilled over from the conflict between black and white and ended up causing the killing of the president. However, his comments were interpreted as support for the death of the  beloved Kennedy, a Democrat from Massachusetts. Muhammad, who had specifically ordered all his ministers to remain silent regarding Kennedy’s assassination, was very unhappy over the negative publicity. As punishment, Muhammad ordered Malcolm X to be â€Å"silenced† for 90 days. Malcolm X accepted this punishment, but he soon discovered that Muhammad intended to push him out of the NOI. In March 1964, the internal and external pressure became too much and Malcolm X announced that he was leaving the Nation of Islam, an organization he had worked so hard to grow. Returning to Islam After leaving the NOI in 1964, Malcolm decided to found his own religious organization, Muslim Mosque, Inc. (MMI), which catered to former NOI members. Malcolm X turned to traditional Islam to inform his path. In April 1964, he began a pilgrimage (or hajj) to Mecca in Saudi Arabia. While in the Middle East, Malcolm X was amazed by the diversity of complexions represented there. Even before returning home, he began to rethink his earlier divisive positions and decided to prioritize faith over skin color. Malcolm X symbolized this shift by changing his name once again, becoming El-Hajj Malik El-Shabazz. Malcolm X then toured Africa, where the early influence of Marcus Garvey reemerged. In May 1964, Malcolm X began his own pan-African movement with the Organization of Afro-American Unity (OAAU), a secular organization that advocated for human rights for all those of African descent. As head of the OAAU, Malcolm X met with world leaders to forward this mission, generating a far more diverse following than the NOI. Whereas once he had shunned all of white society, he now encouraged interested whites to teach about oppression. Running both the MMI and the OAAU exhausted Malcolm, but both spoke to passions that defined him- faith and advocacy. Death Malcolm Xs philosophies had changed dramatically, bringing him more in line with the mainstream Civil Rights movement. However, he still had enemies. Many in the NOI felt he had betrayed the movement when he publicly discussed Muhammads adultery. On February 14, 1965, Malcolm Xs New York home was firebombed. He believed the NOI was responsible. Still ever defiant, Malcolm X did not let this attack interrupt his schedule. He traveled to Selma, Alabama and returned to New York for a speaking engagement at the Audubon Ballroom in Harlem on February 21, 1965. This was Malcolm Xs last speech. Once Malcolm was at the podium, a commotion in the middle of the crowd drew attention. While everyone was focused on the commotion, Talmadge Hayer and two other NOI members stood up and shot Malcolm X. Fifteen bullets hit their target, killing Malcolm X. He was dead before he reached the hospital. The chaos that broke out at the scene spilled into the streets of Harlem as mob violence and the firebombing of a Black Muslim mosque followed. Malcolms critics, including Elijah Muhammad, maintained that he died by the very violence he defended in his early career. Talmadge Hayer was arrested at the scene and two other men were taken into custody shortly after. All three would be convicted of the murder; however, many believe the other two men were not guilty. Many questions remain about the assassination; specifically, who really carried out the shooting and who ordered the assassination in the first place? Legacy In the month prior to his death, Malcolm X had been dictating his biography to noted African-American author Alex Haley. The Autobiography of Malcolm X was published in 1965, just months after Malcolm Xs murder. Through his autobiography, Malcolm X’s powerful voice continued to inspire the black community to advocate for their rights. The Black Panthers, for example, used Malcolm X’s teachings to found their own organization in 1966. Today, Malcolm X remains one of the more controversial figures of the Civil Rights era. He is generally respected for his passionate demand for change in one of historys most trying (and deadly) times for black leaders. Sources The Autobiography of Malcolm  X. With the assistance of Alex Haley. New York: Grove Press, 1965. Mamiya, Lawrence. XMalcom. Encyclopà ¦dia Britannica, 1 February 2019. Remnick, David. â€Å"This American Life: The making and remaking of Malcolm X.† The New Yorker, The New Yorker, 19 June 2017.

Law report case review Study Example | Topics and Well Written Essays - 250 words

Law report review - Case Study Example Judge Gordon J sites from Adam v Australian Securities and Investments Commission (2003) 46 ACSR 68, that Mr. Schwartz needs to show sufficient evidence that he can honestly perform the duties as the director of the corporation with regards to the publics best interest. From the evidence presented to the Judge, his decision was that Mr. Schwartz did not present evidence as to who Babybelle deals with and why Mr. Schwartz was the only person able to serve in the director position. It is the recommendation of Judge Gordon that Mr. Schwartz’s application be dismissed. The Judge also concluded that the plaintiff could submit a new application with more detail and supporting evidence which further backs his character since his convictions. In addition, Mr. Schwartz could provide more in depth information on the company and its customers, thereby allowing the court to make a sound judgment as to the best interest of the public in allowing Mr. Schwartz to serve as director of the

What was the impact of World War II on the everyday life of the Assignment

What was the impact of World War II on the everyday life of the majority of Americans - Assignment Example Women resulted to assuming manly jobs due to the absence of labor especially in their home industries1. Since, some of the firms during then could not close, owing to the production of essential merchandise that supported the entire state. For illustration, food and armory plants where the latter played an essential role in equipping U.S military in the war2. Besides, WWII prompted American population to embrace the habit of equipping with current affairs in any possible way and especially listening to their radios3. This was to know more about the state of the war and whether the Americans at the war front had achieved their target. The absence of men prompted women to assume men roles with the intention of providing their families. Hence, the World War II despite affecting numerous global states’ economies, it completely altered the Americans lives. In1942, fear gripped the American society owing to the thought of Chin’s war prowess. China’s utter property dest ruction and termination of human life in Hawaii prompted Americans thinking what would be if the same applied to them. Hence, resulted to early preparations where the regime ordered implementation of food rations for the population to living on little while saving to invest in buying and making of armaments. Owing to the then fear, everybody sacrificed where he or she could enable the government save for ammunition especially via accepting food stamps. In addition, individuals and communities organized campaigns meant to ensure they have collected all the scrap metals with the intention of taking them for recycling. These were for making weapons and other ammunition machinery in preparation for war like motors and tankers. The absence of adequate labor force in the American plants forced women to assume manly jobs. Women became welders and riveters in the ammunition plants, which the regime of the day had invested immensely in the sector. Since, the American regime together with its citizens deemed the only way to beat its aggressors was by having adequate ammunition and men fighting tirelessly. Hence, almost all men proceeded to the battlefield where afterwards women embraced the work of providing for their families besides working in the plants. Consequently, this prompted Kay kyser come up with the song â€Å"Rosie the Riveter† in consequence of how the women helped in making ammunition4. Japanese Americans despite some being Americans they lost their residential houses to â€Å"new occupants†. This is because the natives viewed them as enemies as their native state’s soldiers who were fighting America, which was hosting them. Therefore, they ended up staying in jarda camps dispersed in America5. Besides, Chinese American children did not receive the same education as the other races residing in America67. Hence, their education standard lagged besides being substandard. Since, according to many authorities they were inferior enemies on American soil. During the WWII, American propagandists resulted to utilizing media immensely with an intention of heightening hatred towards the enemy. Consequently, this yielded to the eviction of Chinese Americans from their residential places, and forcing them to be destitute in the country they knew as their own8. In addition, the propagandists heightened people’s victory anticipations, which aroused their interest in current affairs thus making them, listen to every bulletin religiously. Propagandists also utilized media and posters in urging Americans to embark on a serious mission of producing ammunition to fight the enemy9. WWII besides affecting other states

My cultural identity and intercultural awareness Essay

My cultural identity and intercultural awareness - Essay Example As a native of Iran, I was accustomed to Iranian ways of thinking, feeling, reacting, dressing etc, all of which can be described as the Iranian culture based on Hofstede’s (2001) definition of culture. By nature, I am emotional and quiet, but not shy, female that loves to socialize, make friends, and self-confident as well as determined young person. My determination and focus helped me in earning admission in UK to study English Language. My experience in the UK has been very different from what it had been when I was growing up in Iran, which made me feel different about myself and my nature. Initially, I felt confused, lost, and low in confidence. Subsequently my self esteem lowered and I also started feeling disgusted and rejected because of low acceptability among my peers. The learning from intercultural awareness seems to provide solutions to the challenges that I am faced and also the answers to most of the questions that I had. With time passing in the UK, I started to realize that people around me are different and have different belief systems, behaviours, and attitudes, which probably is the UK culture. I learnt that culture and language are usually associated with unique ideologies that become the basis for judgment as well as relationship development (Piller, 2011). Judgements that are usually formed on the basis of ideologies lead to the formation of differential opinions about people from other cultures due to differences in their behaviour, attitude, personalities etc (Lewis, 2003). I can understand why it took more than two weeks for me to earn a good friend; my way of dressing clearly indicated that I was from the Middle East, which probably made my classmates to form opinions that I am from a different world and a different kind of perso n that they could not relate to. These opinions together result in stereotyping the individuals or groups based on prior knowledge and understanding related to some

Globalization Essay Example | Topics and Well Written Essays - 1750 words

Globalization - Essay Example The problem today is not that there is too much globalization, but that there is far too little† (Wolf 2005, p: 17). The citation was taken from Wolf’s book, which I downloaded from rapidshare. I can’t find the link now. But it is very famous and can be found in many articles. Check, for instance http://www.up.ac.za/dspace/bitstream/2263/5186/1/Bedford-Strohm_Public(2007).pdf Briefly, in this paper globalization is considered as a â€Å"process fuelled by, and resulting in, growing cross-border flows of goods, services, money, people, information, and culture† (Taylor 2004, p: 24). The article was taken from www.questia.com Here is full text of it: The truth about globalization. by Timothy Taylor To keep my economist union card, I am required every morning when I arise to place my hand on the leather-bound family heirloom copy of Adam Smith's The Wealth of Nations and swear a mighty oath of allegiance to globalization. I hereby do asseverate my solemn belie f that globalization, taken as a whole, is a positive economic force and well worth defending. I also believe that the economic and social effects of globalization are exaggerated by both its detractors and supporters. In media coverage of anti-globalization protests, "globalization" often becomes a catch-all term for capitalism and injustice. (Indeed, for some protestors, referring to capitalism and injustice would be redundant.) But economic globalization in fact describes a specific phenomenon: the growth in flows of trade and financial capital across national borders. The trend has consequences in many areas, including sovereignty, prosperity, jobs, wages, and social legislation. Globalization is too important to be consigned to buzzword status. One world? The degree to which national economies are integrated is not at all obvious. It depends on your choice of perspective. During the last few decades, international flows of goods and financial capital have certainly increased dr amatically. One snap measure of globalization is the share of economic production destined for sale in other countries. In the U.S. economy, exports of goods and services were 4.9 percent of the gross domestic product (GDP) in 1965, but 10.8 percent of GDP in 2000. From a global perspective, exports rose from 12 percent of world GDP in 1965 to 22 percent of world GDP in 2000. In round numbers, international trade of goods and services has doubled in about four decades. International financial markets are not tracked as easily as cross-border flows of goods and services. But by a variety of measures, they have also expanded considerably, especially in the last decade. Total assets held by U.S. investors in other nations nearly tripled from $2.3 trillion in 1991 to $6.2 trillion in 2000. Conversely, total foreign-owned assets in the U.S. economy quadrupled from $2 trillion in 1991 to $8 trillion in 2000. Annual global flows of "foreign direct investment"--that is, investment that crea tes a lasting management interest, often defined as more than 10 percent of voting stock in a company--rose from $200 billion in 1990 to nearly $900 billion in 1999. A 1998 survey by the Bank of International Settlements found that $1.5 trillion per day was traded on foreign-exchange markets. Since foreign-exchange trading has been growing at double-digit rates, its volume now must exceed $2 trillion per day. For many countries, international finan

Writing about Literature Essay Example | Topics and Well Written Essays - 250 words

Writing about Literature - Essay Example It allows exploration of diverse innate capabilities of an individual such as to sympathize, investigate, laugh, learn/absorb and wonder (Clugston, 2010). It lets a person reflect on the importance of life’s common human experiences by highlighting common place practices and recognizing shared human interests and emotions. It helps in linking feeling to thinking and safeguarding a vision of the ideal, thus, enabling a connection between intellect and imagination (Clugston, 2010). It restores the past and serves as compendium of history since writers usually incorporate the traditions, norms, societal conditions and complexities of their society in their writings (Clugston, 2010). This helps future generations to realize the kind of situations that existed. For instance, war time literature informs modern-day readers about the negativities of war and this is why wars are avoided now. Most importantly, it simulates human imagination, since writers can easily let readers see things clearly by using a variety of visual elements such as factual descriptions, exquisite details, expressions and word pics. This course will develop the skills of understanding human nature and emotions, addressing the innate urge to seek ideals and recognizing the most effective way of sharing personal experiences and impressions with the world. It can develop the skill of making a fair and worthy comparison between the real and imaginative world. It will encourage the ability of using critically important elements like metaphor, simile and use of persona in order to formulate an effective piece of literature (Clugston, 2010). Literature writers aim to help the reader create an intentional imaginative connection with the writer’s world, which can only be achieved through these elements. It will help in differentiating between the writing styles of various literary geniuses. Lastly, it will help in exploring the indispensable but

Globalization Essay Example | Topics and Well Written Essays - 1750 words

Globalization - Essay Example The problem today is not that there is too much globalization, but that there is far too little† (Wolf 2005, p: 17). The citation was taken from Wolf’s book, which I downloaded from rapidshare. I can’t find the link now. But it is very famous and can be found in many articles. Check, for instance http://www.up.ac.za/dspace/bitstream/2263/5186/1/Bedford-Strohm_Public(2007).pdf Briefly, in this paper globalization is considered as a â€Å"process fuelled by, and resulting in, growing cross-border flows of goods, services, money, people, information, and culture† (Taylor 2004, p: 24). The article was taken from www.questia.com Here is full text of it: The truth about globalization. by Timothy Taylor To keep my economist union card, I am required every morning when I arise to place my hand on the leather-bound family heirloom copy of Adam Smith's The Wealth of Nations and swear a mighty oath of allegiance to globalization. I hereby do asseverate my solemn belie f that globalization, taken as a whole, is a positive economic force and well worth defending. I also believe that the economic and social effects of globalization are exaggerated by both its detractors and supporters. In media coverage of anti-globalization protests, "globalization" often becomes a catch-all term for capitalism and injustice. (Indeed, for some protestors, referring to capitalism and injustice would be redundant.) But economic globalization in fact describes a specific phenomenon: the growth in flows of trade and financial capital across national borders. The trend has consequences in many areas, including sovereignty, prosperity, jobs, wages, and social legislation. Globalization is too important to be consigned to buzzword status. One world? The degree to which national economies are integrated is not at all obvious. It depends on your choice of perspective. During the last few decades, international flows of goods and financial capital have certainly increased dr amatically. One snap measure of globalization is the share of economic production destined for sale in other countries. In the U.S. economy, exports of goods and services were 4.9 percent of the gross domestic product (GDP) in 1965, but 10.8 percent of GDP in 2000. From a global perspective, exports rose from 12 percent of world GDP in 1965 to 22 percent of world GDP in 2000. In round numbers, international trade of goods and services has doubled in about four decades. International financial markets are not tracked as easily as cross-border flows of goods and services. But by a variety of measures, they have also expanded considerably, especially in the last decade. Total assets held by U.S. investors in other nations nearly tripled from $2.3 trillion in 1991 to $6.2 trillion in 2000. Conversely, total foreign-owned assets in the U.S. economy quadrupled from $2 trillion in 1991 to $8 trillion in 2000. Annual global flows of "foreign direct investment"--that is, investment that crea tes a lasting management interest, often defined as more than 10 percent of voting stock in a company--rose from $200 billion in 1990 to nearly $900 billion in 1999. A 1998 survey by the Bank of International Settlements found that $1.5 trillion per day was traded on foreign-exchange markets. Since foreign-exchange trading has been growing at double-digit rates, its volume now must exceed $2 trillion per day. For many countries, international finan

Deconstruction component of the 1998 and 2001 film RUSH HOUR Essay

Deconstruction component of the 1998 and 2001 film RUSH HOUR - Essay Example However, the two films also portrayed negative aspects of films, including the fact that they both perpetuate stereotypes of the two characters – Tucker's character is the stereotypical black man, and Chan's character is the stereotypical clueless foreigner. Another negative aspect is that the two films minimize Chinese culture, despite the fact that one of the leads is Chinese, and much of the action in both films takes place in Hong Kong. This paper will attempt to show scenes in which the stereotyping, the cultural differences, and the overall disrespect for Chinese culture are more pronounced. Analysis of the films The two movies are very similar in tone, but different at the same time. The biggest difference is that, in the first film, the two men become acquainted with one another. In the second film, there is not a need to build the relationship between the two men, as the relationship is already established. This is how the two movies differ in how they build tension. For instance, in the first movie, the tension at the start of the movie comes from the fact that the two men do not know one another, and that there are cultural differences between them (Min, 2011). ... In Los Angeles, it is the opposite. This change in culture is apparent in two different scenes, one in the first movie, and one in the second movie. The two sequences that will be described are important, because they each show how culture, and not knowing the language and culture of the non-native country, can get people into trouble. The first sequence is in the first movie, and this is a sequence when Chan gets into trouble because he does not know colloquialisms or the customs of the African-American male in the United States. Specifically, Chan did not know the term â€Å"nigger,† and did not understand that this term is offensive, as Tucker used the term to identify people in the bar. Chan, just getting in to this country, knowing very little English and no slang, was just emulating Tucker when he casually goes to a bartender and refers to the bartender as â€Å"my nigger.† This, of course, leads to a fight. Why the term would not be offensive when Tucker uses it, but is offensive when Chan would use it, it is difference in culture, in and of itself. Naylor (1986) explains why. She states that the term is used amongst African-Americans as a term of approval, a term of endearment, or a term of disapproval. For instance, an African-American may state, approvingly, that a certain â€Å"nigger† worked so hard that he was able to put a down-payment on a house. Or another African-American may refer to her husband as â€Å"my nigger.† For the disapproval, an African-American may refer to somebody as a â€Å"trifling nigger.† Kennedy (1999/2000) agrees with this, stating that blacks in America use the term to simply identify other blacks, as a term of disapproval, or a term that refers to somebody who is the very

Pedagology of the Oppressed Essay Example for Free

Pedagology of the Oppressed Essay A careful analysis of the teacher-student relationship at any level, inside or outside the school, reveals its fundamentally narrative character. The relationship involves a narrating Subject (the teacher) and patient, listening objects (the students). The contents, whether values or empirical dimensions of reality, tend in the process of being narrated to become lifeless and petrified. Education is suffering from narration sickness. The teacher talks about reality as if it were motionless, static, compartmentalized, and predictable. Or else he expounds on a topic completely alien to the existential experience of the students. His task is to â€Å"fill† the students with the contents of his narration – contents which are detached from reality, disconnected from the totality that engendered them and could give them significance. Words are emptied of their concreteness and become a hollow, alienated, and alienating verbosity. The outstanding characteristic of this narrative education, then, is the sonority of words, not their transforming power. â€Å"Four times four is sixteen; the capital of Parà ¡ is Belà ©m.† The student records, memorizes, and repeats these phrases without perceiving what four times four really means, or realizing the true significance of â€Å"capital† in the affirmation â€Å"the capital of Parà ¡ is Belà ©m,† that is, what Belà ©m means for Parà ¡ and what Parà ¡ means for Brazil. Narration (with the teacher as narrator) leads the students to memorize mechanically the narrated content. Worse yet, it turns them into â€Å"containers,† into â€Å"receptacles† to be â€Å"filled† by the teacher. The more completely he fills the receptacles, the better a teacher he is. The more meekly the receptacles permit themselves to be filled, the better students they are. Education thus becomes an act of depositing, in which the students are the depositories and the teacher is the depositor. Instead of communication, the teacher issues communiquà ©s and makes deposits which the students patiently receive, memorize, and repeat. This is the â€Å"banking† concept of education, in which the scope of action allowed to the students extends only as far as receiving, filing, and storing the deposits. They do, it is true, have the opportunity to become collectors or cataloguers of the things they store. But in the last analysis, it is men themselves who are filed away through the lack of creativity, transformation, and knowledge in this (at best) misguided system. For apart from inquiry, apart from the praxis, men cannot be truly human. Knowledge emerges only through invention and re-invention, through the restless, impatient, continuing, hopeful inquiry men pursue in the world, with the world and with each other. In the banking concept of education, knowledge is a gift bestowed by those who consider themselves knowledgeable upon those whom they consider to know nothing. Projecting an absolute ignorance onto others, a characteristic of the ideology of oppression, negates education and knowledge as processes of inquiry. The teacher presents himself to his students as their necessary opposite; by considering their ignorance absolute, he justifies his own existence. The students, alienated like the slave in the Hegelian dialectic, accept their ignorance as justifying the teacher’s existence – but, unlike the slave, they never discover that they educate the teacher. The raison d’à ªtre of libertarian education, on the other hand, lies in its drive towards reconciliation. Education must begin with the solution of the teacher-student contradiction, by reconciling the poles of the contradiction so that both are simultaneously teachers and students. This solution is not (nor can it be) found in the banking concept. On the contrary, banking education maintains and even stimulates the contradiction through the following attitudes and practices, which mirror oppressive society as a whole: a) the teacher teaches and the students are taught; b) the teacher knows everything and the students know nothing; c) the teacher thinks and the students are thought about; d) the teacher talks and the students listen – meekly; e) the teacher disciplines and the students are disciplined; f) the teacher chooses and enforces his choice, and the students comply; g) the teacher acts and the students have the illusion of acting through the action of the teacher; h) the teacher chooses the program content, and the students (who were not consulted) adapt to it; i) the teacher confuses the authority of knowledge with his own professional authority, which he sets in opposition to the freedom of the students; j) the teacher is the Subject of the learning process, while the pupils are mere objects. It is not surprising that the banking concept of education regards men as adaptable, manageable beings. The more students work at storing the deposits entrusted to them, the less they develop the critical consciousness which would result from their intervention in the world as transformers of that world. The more completely they accept the passive role imposed on them, the more they tend simply to adapt to the world as it is and to the fragmented view of reality deposited in them. The capability of banking education to minimize or annul the ‘students’ creative power and to stimulate their credulity serves the interests of the oppressors, who care neither to have the world revealed nor to see it transformed. The oppressors use their â€Å"humanitarianism† to preserve a profitable situation. Thus they react almost instinctively against any experiment in education which stimulates the critical faculties and is not content with a partial view of reality but always seeks out the ties which link one point to another and one problem to another. Indeed, the interests of the oppressors lie in â€Å"changing the consciousness of the oppressed, not the situation which oppresses them†;[1] for the more the oppressed can be led to adapt to that situation, the more easily they can be dominated. To achieve this end, the oppressors use the banking concept of education in conjunction with a paternalistic social action apparatus, within which the oppressed receive the euphemistic title of â€Å"welfare recipients.† They are treated as individual cases, as marginal men who deviate from the general configuration of a â€Å"good, organized, and just† society. The oppressed are regarded as the pathology of the healthy society, which must therefore adjust these â€Å"incompetent and lazy† folk to its own patterns by changing their mentality. These marginals need to be â€Å"integrated,† â€Å"incorporated† into the healthy society that they have â€Å"forsaken.† The truth is, however, that the oppressed are not â€Å"marginals,† are not men living â€Å"outside† society. They have always been â€Å"inside† – inside the structure which made them â€Å"beings for others.† The solution is not to â€Å"integrate† them into the structure of oppression, but to transform that structure so that they can become â€Å"beings for themselves.† Such transformation, of course, would undermine the oppressors’ purposes; hence their utilization of the banking concept of education to avoid the threat of student conscientizacÄ o. The banking approach to adult education, for example, will never propose to students that they critically consider reality. It will deal instead with such vital questions as whether Roger gave green grass to the goat, and insist upon the importance of learning that, on the contrary, Roger gave green grass to the rabbit. The â€Å"humanism† of the banking approach masks the effort to turn men into automatons – the very negation of their ontological vocation to be more fully human. They may perceive through their relations with reality that reality is really a process, undergoing constant transformation. If men are searchers and their ontological vocation is humanization, sooner or later they may perceive the contradiction in which banking education seeks to maintain them, and then engage themselves in the struggle for their liberation. But the humanist, revolutionary educator cannot wait for this possibility to materialize. From the outset, his efforts must coincide with those of the students to engage in critical thinking and the quest for mutual humanization. His efforts must be imbued with a profound trust in men and their creative power. To achieve this, he must be a partner of the students in his relations with them. The banking concept does not admit to such partnership – and necessarily so. To resolve the teacher-student contradiction, to exchange the role of depositor, prescriber, domesticator, for the role of student among students would be to undermine the power of oppression and serve the cause of liberation. Implicit in the banking concept is the assumption of a dichotomy between man and the world: man is merely in the world, not with the world or with others; man is spectator, not re-creator. In this view, man is not a conscious being (corpo consciente); he is rather the possessor of ÃŽ ± consciousness: an empty â€Å"mind† passively open to the reception of deposits of reality from the world outside. For example, my desk, my books, my coffee cup, all the objects before me – as bits of the world which surrounds me – would be â€Å"inside† me, exactly as I am inside my study right now. This view makes no distinction between being accessible to consciousness and entering consciousness. The distinction, however, is essential: the objects which surround me are simply accessible to my consciousness, not located within it. I am aware of them, but they are not inside me. It follows logically from the banking notion of consciousness that the educator’s role is to regulate the way the world â€Å"enters into† the students. His task is to organize a process which already occurs spontaneously, to â€Å"fill† the students by making deposits of information which he considers to constitute true knowledge.[2] And since men â€Å"receive† the world as passive entities, education should make them more passive still, and adapt them to the world. The educated man is the adapted man, because he is better â€Å"fit† for the world. Translated into practice, this concept is well suited to the purposes of the oppressors, whose tranquillity rests on how well men fit the world the oppressors have created, and how little they question it. The more completely the majority adapt to the purposes which the dominant minority prescribe for them (thereby depriving them of the right to their own purposes), the more easily the minority can continue to prescribe. The theory and practice of banking education serve this end quite efficiently. Verbalistic lessons, reading requirements,[3] the methods for evaluating â€Å"knowledge,† the distance between the teacher and the taught, the criteria for promotion: everything in this ready-to-wear approach serves to obviate thinking. The bank-clerk educator does not realize that there is no true security in his hypertrophied role, that one must seek to live with others in solidarity. One cannot impose oneself, nor even merely co-exist with one’s students. Solidarity requires true communication, and the concept by which such an educator is guided fears and prescribes communication. Yet only through communication can human life hold meaning. The teacher’s thinking I authenticated only by the authenticity of the students’ thinking. The teacher cannot think for his students, nor can he impose his thought on them. Authentic thinking, thinking that is concerned about reality, does not take place in ivory tower isolation, but only in communication. If it is true that thought has meaning only when generated by action upon the world, the subordination of students to teachers becomes impossible. Because banking education begins with a false understanding of men as objects, it cannot promote the development of what Fromm calls â€Å"biophily,† but instead produces its opposite: â€Å"necrophily.† While life is characterized by growth in a structured, functional manner, the necrophilous person loves all that does not grow, all that is mechanical. The necrophilous person is driven by the desire to transform the organic into the inorganic, to approach life mechanically, as if all living persons were things†¦.Memory, rather than experience; having, rather than being, is what counts. The necrophilous person can relate to an object – a flower or a person – only if he possesses it; hence a threat to his possession is a threat to himself; if he loses possession he loses contact with the world†¦He loves control, and in the act of controlling he kills life.[4] Oppression—overwhelming control—is necrophilic; it is nourished by love of death, not life. The banking concept of education, which serves the interests of oppression, is also necrophilic. Based on a mechanistic, static, naturalistic, spatialized view of consciousness, it transforms students into receiving objects. It attempts to control thinking and action, leads men to adjust to the world, and inhibits their creative power. When their efforts to act responsibly are frustrated, when they find themselves unable to use their faculties, men suffer. â€Å"This suffering due to impotence is rooted in the very fact that the human equilibrium has been disturbed.†[5] But the inability to act which causes men’s anguish also causes them to reject their impotence, by attempting †¦to restore [their] capacity to act. But can [they], and how? One way is to submit to and identify with a person or group having power. By this symbolic participation in another person’s life, [men have] the illusion of acting, when in reality [they] only submit to and become a part of those who act.[6] Populist manifestations perhaps best exemplify this type of behaviour by the oppressed, who, by identifying with charismatic leaders, come to feel that they themselves are active and effective. The rebellion they express as they emerge in the historical process is motivated by that desire to act effectively. The dominant elites consider the remedy to be more domination and repression, carried out in the name of freedom, order, and social peace (that is, the peace of the elites). Thus they can condemn—logically, from the point of view—â€Å"the violence of a strike by workers and [can] call upon the state in the same breath to use violence in putting down the strike.†[7] Education as the exercise of domination stimulates the credulity of students, with the ideological intent (often not perceived by educators) of indoctrinating them to adapt to the world of oppression. This accusation is not made in the naà ¯ve hope that the dominant elites will thereby simply abandon the practice. Its objective is to call the attention of true humanists to the fact that they cannot use banking educational methods in the pursuit of liberation for they would only negate that very pursuit. Nor may a revolutionary society inherit these methods from an oppressor society. The revolutionary society which practices banking education is either misguided or mistrusting of men. In either event, it is threatened by the spectre of reaction. Unfortunately, those who espouse the cause of liberation are themselves surrounded and influenced by the climate which generates the banking concept, and often do not perceive its true significance or its dehumanizing power. Paradoxically, then, they utilize this same instrument of alienation in what they consider an effort to liberate. Indeed, some â€Å"revolutionaries† brand as â€Å"innocents,† â€Å"dreamers,† or even â€Å"reactionaries† those who would challenge this educational practice. But one does not liberate men by alienating them. Authentic liberation—the process of humanization—is not another deposit to be made in men. Liberation is a praxis: the action and reflection of men upon their world in order to transform it. Those truly committed to the cause of liberation can accept neither the mechanistic concept of consciousness as an empty vessel to be filled, not the use of banking methods of domination (propaganda, slogans—deposits) in the name of liberation. Those truly committed to liberation must reject the banking concept in its entirety, adopting instead a concept of man as conscious beings, and consciousness as consciousness intent upon the world. They must abandon the educational goal of deposit-making and replace it with the posing of the problems of men in their relations with the world. â€Å"Problem-posing† education, responding to the essence of consciousness—intentionality—rejects communiquà ©s and embodies communication. It epitomizes the special characteristic of consciousness: being conscious of, not only as intent on objects but as turned in upon itself in a Jasperian â€Å"split†Ã¢â‚¬â€consciousness as consciousness of consciousness. Liberating education consists in acts of cognition, not transferrals of information. It is a learning situation in which the cognizable object (far from being the end of the cognitive act) intermediates the cognitive actors—teacher on the one hand and students on the other. Accordingly, the practice of problem-posing education entails at the outset that the teacher-student contradiction be resolved. Dialogical relations—indispensable to the capacity of cognitive actors to cooperate in perceiving the same cognizable object—are otherwise impossible. Indeed, problem-posing education, which breaks with the vertical patterns characteristic of banking education, can fulfil its function as the practice of freedom only if it can overcome the above contradiction. Through dialogue, the teacher-of-the-students and the students-of-the-teacher cease to exist and a new term emerges: teacher-student with student-teachers. The teacher is no longer merely the-one-who-teaches, but one who is himself taught in dialogue with the students, who in turn while being taught also teach. They become jointly responsible for a process in which all grow. In this process, arguments based on â€Å"authority† are no longer valid; in order to function, authority must be on the side of freedom, not against it. Here, no one teaches another, nor is anyone self-taught. Men teach each other, mediated by the world, by the cognizable objects which in banking education are â€Å"owned† by the teacher. The banking concept (with its tendency to dichotomize everything) distinguishes two stages in the action of the educator. During the first, he cognizes a cognizable object while he prepares his lessons in his study or his laboratory; during the second, he expounds to his students about that object. The students are not called upon to know, but to memorize the contents narrated by the teacher. Nor do the students practice any act of cognition, since the object towards which that act should be directed is the property of the teacher rather than a medium evoking the critical reflection of both teacher and students. Hence in the name of the â€Å"preservation of culture and knowledge† we have a system which achieves neither true knowledge nor true culture. The problem-posing method does not dichotomize the activity of the teacher-student: he is not â€Å"cognitive† at one point and â€Å"narrative† at another. He is always â€Å"cognitive,† whether preparing a project or engaging in dialogue with the students. He does not regard cognizable objects as his private property, but as the object of reflection by himself and the students. In this way, the problem-posing educator constantly re-forms his reflections in the reflection of the students. The students—no longer docile listeners—are now critical co-investigators in dialogue with the teacher. The teacher presents the material to the students for their consideration, and re-considers his earlier considerations as the students express their own. The role of the problem-posing educator is to create, together with the students, the conditions under which knowledge at the level of the doxa is superseded by true knowledge, at the level of the logos. Whereas banking education anesthetizes and inhibits creative power, problem-posing education involves a constant unveiling of reality. The former attempts to maintain the submersion of consciousness; the latter strives for the emergence of consciousness and critical intervention in reality. Students, as they are increasingly posed with problems relating to themselves in the world and with the world, will feel increasingly challenged and obliged to respond to that challenge. Because they apprehend the challenge as interrelated to other problems within a total context, not as a theoretical question, the resulting comprehension tends to be increasingly critical and thus constantly less alienated. Their response to the challenge evokes new challenges, followed by new understandings; and gradually the students come to regard themselves as committed. Education as the practice of freedom – as opposed to education as the practice of domination – denies that man is abstract, isolated, independent, and unattached to the world; it also denies that the world exists as a reality apart from men. Authentic reflection considers neither abstract man nor the world without men, but men in their relations with the world. In these relations consciousness and world are simultaneous: consciousness neither precedes the world nor follows it. La conscience et le monde sont dormà ©s d’un meme coup: extà ©rieur par essence à   la conscience, le monde est, par essence relative à   elle.[8] In one of our culture circles in Chile, the group was discussing (based on a codification[9]) the anthropological concept of culture. In the midst of the discussion, a peasant who by banking standards was completely ignorant said: â€Å"Now I see that without man there is no world.† When the educator responded: â€Å"Let’s say, for the sake of argument, that all the men on earth were to die, but that the earth itself remained, together with trees, birds, animals, rivers, seas, the stars†¦wouldn’t all this be a world?† â€Å"Oh no,† the peasant replied emphatically. â€Å"There would be no one to say: â€Å"This is a world’.† The peasant wished to express the idea that there would be lacking the consciousness of the world which necessarily implies the world of consciousness. I cannot exist without a not-I. In turn, the not-I depends on that existence. The world which brings consciousness into existence becomes the world of that consciousness. Hence, the previously cited affirmation of Sartre: â€Å"La conscience et le monde sont dormà ©s d’un mà ª coup.† As men, simultaneously reflecting on themselves and on the world, increase the scope of their perception, they begin to direct their observations towards previously inconspicuous phenomena: That which had existed objectively but had not been perceived in its deeper implications (if indeed it was perceived at all) begins to â€Å"stand out,† assuming the character of a problem and therefore of challenge. Thus, men begin to single out elements from their â€Å"background awarenesses† and to reflect upon them. These elements are now objects of men’s consideration, and, as such, objects of their action and cognition. In problem-posing education, men develop their power to perceive critically the way they exist in the world with which and in which they find themselves; they come to see the world not as a static reality, but as a reality in process, in transformation. Although the dialectical relations of men with the world exist independently of how these relations are perceived (or whether or not they are perceived at all), it is also true that the form of action men adopt is to a large extent a function of how they perceive themselves in the world. Hence, the teacher-student and the student-teachers reflect simultaneously on themselves and the world without dichotomizing this reflection from action, and thus establish an authentic form of thought and action. Once again, the two educational concepts and practices under analysis come into conflict. Banking education (for obvious reasons) attempts, by mythicizing reality, to conceal certain facts which explain the way men exist in the world; problem-posing education sets itself the task of demythologizing. Banking education resists dialogue; problem-posing education regards dialogue as indispensable to the act of cognition which unveils reality. Banking education treats students as objects of assistance; problem-posing education makes them critical thinkers. Banking education inhibits creativity and domesticates (although it cannot completely destroy) the intentionality of consciousness by isolating consciousness from the world, thereby denying men their ontological and historical vocation of becoming more fully human. Problem-posing education bases itself on creativity and stimulates true reflection and action upon reality, thereby responding to the vocation of men as beings who are authentic only when engaged in inquiry and creative transformation. In sum: banking theory and practice, as immobilizing and fixating forces, fail to acknowledge men as historical beings; problem-posing theory and practice take man’s historicity as their starting point. Problem-posing education affirms men as beings in the process of becoming – as unfinished, uncompleted beings in and with a likewise unfinished reality. Indeed, in contrast to other animals who are unfinished, but not historical, men know themselves to be unfinished; they are aware of their incompletion. In this incompletion and this awareness lie the very roots of education as an exclusively human manifestation. The unfinished character of men and the transformational character of reality necessitate that education be an ongoing activity. Education is thus constantly remade in the praxis. In order to be, it must become. Its â€Å"duration† (in the Bergsonian meaning of the word) is found in the interplay of the opposites permanence and change. The banking method emphasizes permanence and becomes reactionary; problem-posing education—which accepts neither a â€Å"well-behaved† present nor a predetermined future—roots itself in the dynamic present and becomes revolutionary. Problem-posing education is revolutionary futurity. Hence it is prophetic (and, as such, hopeful). Hence, it corresponds to the historical nature of man. Hence, it affirms men as beings who transcend themselves, who move forward and look ahead, for whom immobility represents a fatal threat, for whom looking at the past must only be a means of understanding more clearly what and who they are so that they can more wisely build the future. Hence, it identifies with the movement which engages men as beings aware of their incompletion—an historical movement which has its point of departure, its Subjects and its objective. The point of departure of the movement lies in men themselves. But since men do not exist apart from the world, apart from reality, the movement must begin with the men-world relationship. Accordingly, the point of departure must always be with men in the â€Å"here and now,† which constitutes the situation within which they are submerged, from which they emerge, and in which they intervene. Only by starting from this situation—which determines their perception of it—can they begin to move. To do this authentically they must perceive their state not as fated and unalterable, but merely as limiting—and therefore challenging. Whereas the banking method directly or indirectly reinforces men’s fatalistic perception of their situation, the problem-posing method presents this very situation to them as a problem. As the situation becomes the object of their cognition, the naà ¯ve or magical perception which produced their fatalism gives way to perception which is able to perceive itself even as it perceives reality, and can thus be critically objective about that reality. A deepened consciousness of their situation leads men to apprehend that situation as an historical reality susceptible of transformation. Resignation gives way to the drive for transformation and inquiry, over which men feel themselves to be in control. If men, as historical beings necessarily engaged with other men in a movement of inquiry, did not control that movement, it would be (and is) a violation of men’s humanity. Any situation in which some men prevent others from engaging in the process of inquiry is one of violence. The means used are not important; to alienate men from their own decision-making is to change them into objects. This movement of inquiry must be directed towards humanization—man’s historical vocation. The pursuit of full humanity, however, cannot be carried out in isolation or individualism, but only in fellowship and solidarity; therefore it cannot unfold in the antagonistic relations between oppressors and oppressed. No one can be authentically human while he prevents others from being so. Attempting to be more human, individualistically, leads to having more, egotistically: a form of dehumanization. Not that it is not fundamental to have in order to be human. Precisely because it is necessary, some men’s having must not be allowed to constitute an obstacle to others’ having, must not consolidate the power of the former to crush the latter. Problem-posing education, as a humanist and liberating praxis, posits as fundamental that men subjected to domination must fight for their emancipation. To that end, it enables teachers and students to become Subjects of the educational process by overcoming authoritarianism and an alienating intellectualism; it also enables men to overcome their false perception of reality. The world—no longer something to be described with deceptive words—becomes the object of that transforming action by men which results in their humanization. Problem-posing education does not and cannot serve the interests of the oppressor. No oppressive order could permit the oppressed to begin to question: Why? While only a revolutionary society can carry out this education in systematic terms, the revolutionary leaders need to take full power before they can employ the method. In the revolutionary process, the leaders cannot utilize the banking method as an interim measure, justified on grounds of expediency, with the intention of later behaving in a genuinely revolutionary fashion. They must be revolutionary—that is to say, dialogical—from the outset.

The Marxist Theories Of International Relations Politics Essay

The Marxist Theories Of International Relations Politics Essay Nothing to do with Marxism/Leninism as a State Ideology, although associated with it, and embarrassed by it. Marxism is a set of analytical theories, that experience a renaissance today, because it appears clearly again, after the triumphalism of the 1990s, that Capitalism is in a constant crisis. In Latin America, in Asia, and even here in the USA, financial crises happen quite frequently. Also, even when capitalism is working, it might not produce favourable outcomes for everybody. Globalisation is good for American companies, but not necessarily for the American blue collar worker. Strength of Marxism: to understand the role of the economy in politics and analyse why crises are part of it. In International Politics: it investigates the role of global capitalism in world politics. It is a theory that is very disconcerting, for it demonstrates things that we usually dont want to hear or know: that our wealth in the West is dependent upon the poverty and misery of the people in the other parts of the world. In Marxs words; accumulation of wealth at one pole is, therefore, at the same time accumulation of misery, agony of toil, slavery, ignorance, brutality at the opposite pole. Hence, that 1/5 of the worlds population is living in extreme poverty, 30,000 children die every day from preventable diseases 1 bn people dont have access to clean water In 34 countries the life expectancy is now lower than it was in 1990 is not a god-given feature of our world, but to a significant extent caused by the way the global economy works. Here we will talk about four different theories that take inspiration from Marxism. What do they have in common? Society and Politics are a Totality. The division into History, Sociology, IR, Political Science, Economics and so on is misleading and problematic. Every issue, problem is part of this totality. Current example: USA vs. Iraq: what is relevant? Military power, nuclear weapons, balance of power, regime type, culture, religion, economic interests in oil and so on. So to isolate one of these point always misses that the picture is always a large one and a complicated one. A materialist conception of history. History is driven by the tension between the means of production (labour, tools, technology, capital) and the relations of production (the socio-economic conditions that prevail in a society: Feudalism, Slaveholder society, Capitalism) Former transform and improve, straining against the latter: during Feudalism, manufacturing needed more free worker, undermining the bondage of peasants and the power of guilds. Slavery in 1865 was not only a moral depravity but also economically outdated. It is too inefficient to compete with modern manufacturing in large scale. This tension will over time lead to the transformation of social relations: the freeing of peasants in Europe, of slaves here in the USA, and so on. Also, the economic sector (means and relations of production) dominates the political, legal, and cultural system. This superstructure reflects and reinforces the way the economic sector, the base is run. We have a political system that support s and reinforces capitalist property, our laws protect property, our welfare states keep the people alive so they wont revolt or starve. Our culture facilitates the reaping of profits for large companies and corporations: fashion, music, arts, entertainment, also education is guided towards profit maximisation of capital. Class is a central concept: in every society there is class conflict. In capitalist society, there is the conflict between bourgeoisie and proletariat. A bit too simple perhaps today, but if you know what Enron did to its employees, you get an idea that the interest of the capitalist are not always the interests of the workers or employees. Philosophers have only interpreted the world in various ways, the point, however, is to change it. Emancipation and change were the goal for him: to end capitalism and its exploitation of the workers, and to create a more just society. This is still on the agenda, not least in global politics. World Systems Theory (Wallerstein) Based on insights that globalised capitalism is creating a core-periphery in the world, and that all economic interactions take place within a global context. The location of states in this system determines their behaviour and their interactions. Page 207: Core: industrialised and modern parts of world economy. Periphery: the exploited part from which we receive cheap resources and raw material. Terms of trade are deteriorating in the long run for Periphery: raw material gets cheaper, manufactured goods more expansive. Semi-Periphery: plays an interesting part: stabilizes capitalism in Core by providing cheap labour and by taking up labour intensive industries that move out of core. Temporal factor: cyclical rhythms: expansion and contraction: stock market, trade, etc secular trends: over time moving up or down through cyclical rhythms contradictions: central part of capitalism: crisis of underconsumption laying off workers makes profits rise, but then no-one buys stuff, so even more lay-offs Crisis: of a whole world system, possibility for change Gramscianism Problem that Antonio Gramsci dealt with: how come there is no revolution occurring in Western Europe? How can capitalism stabilize itself and make workers believe that Capitalism is also in their interest? Why is nobody really challenging it? Hegemony: dominant ideology distributed through society via media, culture, education, churches, etc (civil society). Its a soft form of power, complementing coercion. People are raised and socialized to accept no alternative to Capitalism, schools teach about its virtues, and everybody takes it for granted that we are a capitalist society. So the Superstructure (politics, culture, etc) feeds back and stabilizes the basis. In international politics, Robert Cox above all has used and developed these fascinating ideas about the relationship between material reality (economics) and ideological superstructure (politics and culture) in investigating the way this works in the international economy. Success of free trade and neoliberalism all over the world needs to be explained: How come everybody assumes that free trade is the solution to the economic problems of every country, when it so blatantly is not? As Cox points out, theory is always a theory for some one, and for some purpose. Its never neutral and objective, it always benefits some and does not benefit or oppresses others. Values about right and wrong are inherent and implicit in any theory. And the hegemonic ideology of neoliberalism does just that: it benefits the interest of the rich and powerful in world economics. It opens up markets to their powerful and efficient companies. It makes resources and raw materials available for a cheap price, as it forces these countries to focus on those resources for income, and forces them into a competition with each other. It allows Western companies to snap up privatised companies in Third World countries at bargain prices. . Thus, by forcing the countries of the underdeveloped world into the free market economy, we do this above all to support our own interests. By claiming and spreading the news that there is no alternative to neoliberalism and free trade, we abolish alternatives for these countries. And if they still resist, ideology is enforced by international institutions. Case discussed in Box 10.3 is very good here. It should be noted in this context that those countries that successfully developed their economies since the 1950s in the Third World (South Korea, Taiwan, Singapore, Malaysia, India) did so with a significant role for the state and protectionist policies. Education systems were crucial. If countries resist, the IMF refused to give them financial aid that they need to get out of debt. Also, further problem: West itself does not take free trade all that seriously. OXFAM REPORT HERE. Marxism and Globalisation: The growing integration of national economies, the increasing interdependence of societies, and the proliferation of global organisations and networks are in a sense nothing new to Marxism. They have been looking at these developments for the longest time: Capitalism itself is the driving force behind it. Capitalism is expansive, and transformative. It constantly seeks new markets for its products, and it transforms the societies it reaches in this pursuit. Traditional societies that have survived through centuries are melted down and turned into modern capitalist societies with all the repercussions this has. And as economic developments and economic power will only increase in the future, these kind of theories will become more relevant than Realism and Liberalism. And as the globalising economy now produces more and more undesirable outcomes, not only in the Third World, but also here at home, we might also pay attention to the emancipatory aspect of Marxism and the question of transforming the global economy to make it fairer, and more just.