Development of Independence From Colonialism

Advancement of Independence From Colonialism Ghana was the primary nation in dark Africa to accomplish freedom, on March 6, 1957. It demonstrated the route to the remainder of Africa to liberate themselves from the colonization which was spread wherever on the mainland. Kwame Nkrumah was the person who motivated by India’s autonomy came out with the Convention People’s Party (CPP) and carried supreme Britain to leave the Gold Coast (Ghana before the freedom) just gratitude to political methods. After this triumph, Kwame Nkrumah turned into the image of an age as the counter colonialist battle, perceived by the most as the main genuine African lobbyist successful over the expansionism. The autonomy of Gold Coast had a size everywhere throughout the landmass and was at the premise of the numerous patriot activities acknowledged subsequently. After the freedom of Ghana : No one questioned about the splendid financial fate of Ghana as it is the main cocoa exporter worldwide and was delivering huge amount of gold (around one tenth of the world’s creation). Ghana was additionally full with harvests, backwoods and even gemstones.Finally, numerous in Ghana were accomplished and a fourth of Ghana ’s populace was proficient. Also, Nkruhmah was turning out to be increasingly more valued by individuals because of the motivation he gave to them. He got the overwhelming duty of modifying again this nation, to unit its habitants in spite of the fact that they shared not many things in like manner and still, the colonization wound up as of late. Without a doubt, in this year, numerous gatherings despite everything remain hostiles toward one another from the several years of wars and of slave exchange. Strains were as yet present as Ghana was attempting to change its face. The nation wasn’t stable yet, the populace could have been impacted by others in this way Nkrumah concluded that all the ideological groups whether local or ancestral situated were illegal so as to forestall any inward issues brought about by sentiments of patriotism. 1958 was a dim year for Ghana which was not, at this point the world’s biggest cocoa provider. Lamentably, the nation was confronting a financial downturn which made a social emergency. Nkrumah’s government lost its prevalence toward the mass and the provincial populace. The government’s reaction exacerbates things: Indeed, Nkrumah got domineering and took numerous hard measures against the signs and to any individual who loathed his legislature. While, he said once: â€Å"If we get self-government, we will change the Gold Coast ( Ghana ) into a heaven in 10 years†[1] Strikes were viewed as unlawful and seriously rebuffed. He executed of a law which without preliminary permitted to capture anybody suspected being against the state for a long time which went to be ten years after the fact on. Every single ideological group were disallowed. Thus: Nkrumah proclaimed himself president forever; Ghana as a one-party state lastly accomplished to turn his nation as terrible for Ghana ’s laborers. In 1960, Nkrumah is assigned leader of republic. The president had high anticipation for Ghana and began numerous costly and eager activities without tragically getting benefit from them. In actuality, Nkrumah needed to utilize the assets of Ghana to advance the business improvement and the financial development for the nation. Ghana had a great deal of bauxite and that could guarantee a decent ascent of the area particularly on account of the production of aluminum, by sending out around the world. Anyway to begin these ventures, the requirement for power turned into a need. As a result, the procedure of industrialization started, prompting the Volta Dam venture. The undertaking was just half fruitful the same number of others Nkrumah had run however no one could question the sincere goals behind them. The rural division stayed unnoticed though it speaks to the reason for a creating nation and in general for Ghana as it discards a great deal of regular assets. As an outcome, the economy began to turn awful and Ghana gotten an obligation which was expanding exceptionally. The positive state of mind in the ongoing past years which will in general remain certain about Ghana ’s advancement finished and incited a major change in the political atmosphere. Later on, in 1962, the financial circumstance advanced so severely that every single remote speculator and industry were in the commitment by law to contribute again in excess of 60 percent of their benefits inside Ghana . The president had no way out than to drive his financial specialists as he did with the populace to keep giving cash to its framework that nobody else had faith in any more. As though the fall was unending, in 1964, one year after W.E.B kicked the bucket; (he was the primary African American who graduated at Harvard and to procure a doctorate. He was otherwise called a lobbyist against bigotry and the isolation. After the autonomy of Ghana , he was welcomed by Nkrumah to live in Ghana ); the president Nkrumah suspended the constitution and along these lines the vote based system. Ghana was at last formally perceived as a one-party state administered by a despot. Once more, the West responded in the wake of acknowledging to what circumstance Ghana fell after the Independence . Condemned by western social orders, Nkrumah started to work with socialist nations, for example, mainly the Soviet Union . Around then, Ghana ’s economics’ emergency has arrived at its peak: The nation is crazy and the individuals continue getting less fortunate. The tyrant is absolutely disagreeable as a result of its past activities against his kin. The economy is crazy and the populace is getting less fortunate. Nkrumah is not, at this point a well known pioneer as he hits hard on exhibitions and captures anybody in restriction. The principal upset On the 24thof February, 1966: A military takeover happened in Ghana, it didn’t make any enormous misfortunes as it was wanted to occur while Nkrumah was from the nation visiting his companion President Sã ©kou Tourã © in Guinea. The military overthrow was acknowledged by British-prepared officials who had the desire to stop the hard guideline of Nkrumah and his administration. Along these lines, while the president was away everything about sculptures in Accra were brought somewhere around the individuals. The new military government considered itself the National Liberation Council (NLC). They proclaimed that their goal was to fend off debasement and to roll out some improvement in the constitution so Ghana could return once again to a law based framework. Informally, Britain was interceding in Ghana in view of the direction the nation was attempted during the most recent long stretches of Nkrumah’s autocracy towards the socialist nations. To be sure, it was the viru s war, the world was partitioned in two and the tentatives to draw in nations aside or the other weren’t uncommon; generally speaking in these immature nations. As a result, the NLC’s committee would in general be preferably increasingly moderate over communist and accordingly, it held under an exacting control all legislators and ideologues whether they were either communists or socialists. All associations with the Soviet Union were broken and professionals from USSR and China were removed so as to dispose of any impacts that could lead Ghana to socialism. Ghanawas getting his opportunity some other time, to the eyes of the West, Ghana was taking another way, a legitimate one to vote based system and self-manageability. Following three years of temporary driving: The NLC authorized some other time the investment of products ideological groups. At long last, new decisions were reported for September 1969 which denoted the start of the subsequent republic. Another non military personnel government is made by Dr. Kofi Busia and the Progress Party. His gathering got a decent beginning as the national economy recovered quality gratitude to the significant expenses on the cocoa showcase. Quickly, costs drop once more, the monetary circumstance of Ghana go from awful to most noticeably awful in 1971. For sure, a political choice has been made to devaluate the Cedi which prompted more significant expenses and to showings, clashes with savagery by the populace. In 1972, Kwame Nkrumah kicks the bucket, in spite of his political disappointment, African masses despite everything find in him a daring dissident, the image of the battle hostile to colonialist and as the originator of Ghana . On the 13thof January, 1972: Once again an overthrow happened, acknowledged by powers of the military, for a difference in government. This time, The National Redemption Council chose to force a pioneer for Ghana . Thus, they picked Colonel Ignatius Acheampong to control the state. Be that as it may, the leader of the state doesn’t have enough involvement with any areas whether they are political or affordable. An absence of vision from Acheampong prompted an ascent of defilement from the premise to the highest point of the general public and the administration. As a result, huge strikes are sorted out by the adolescent in the nation to guarantee their failure toward the basic circumstance the nation was directed. After one year, the economy was practically self-destructing and no understanding could have been found with NRC-government.Acheampong stepped up and shut down the administration and actualized the Supreme Military Council (SMC) established of a little gathering of seven people picked without anyone else. The SMC governed the nation in a generally way: Any restricting to the system was survivor of products abuses and in any event, imprisoning with no sentence. On the 5thof July, 1978, Acheampong was in the commitment to leave while the general William Akuffo was assuming the responsibility for the â€Å"Supreme Military Council II†. He drew in himself to change a non military personnel government, to consider some other time the ideological groups in Ghana . At long last he proclaimed that he would mark the calendar for new races. Later on, on the 4thof June in 1979, after an initially bombed upset around the same time, Jerry John Rawlings a flight Lieutenant arranged a takeover a few days before the arranged political decision. He was at long last triumphant, the Armed Forces Revolutionary Council accomplished to take power. His thoughts were chiefly enlivened

If Every Person in the World Understood Basic Principles of Psychology, the World Would Be A Better Place

Presentation Psychology is a wide perspective that involves the investigation of the spirit, brain and conduct of life forms particularly in individuals. Brain science helps in depicting an individual’s conduct and furthermore clarifying the reasons why the individual acts in a predetermined manner.Advertising We will compose a custom article test on If Every Person in the World Understood Basic Principles of Psychology, the World Would Be A Better Place explicitly for you for just $16.05 $11/page Learn More ‘‘Psychology considers the different exercises of man, both real and mental that he performs while managing nature of items and persons’’ (Mohsin 3). It likewise takes into consideration forecast of how a specific conduct could be influenced by certain progressions just as controlling and improving conduct through the use of the adjustments in a fitting way. The word brain science originates from Greek roots, mind and logos significance psyche and study individually subsequently it’s the investigation of the mind[1] (Nevid 4). There are numerous rules that make up the brain science field some of which are general while others are explicit to the specific parts of brain research. This bit of work gives an understanding of the significance of the standards of brain research in our everyday life and how they can help improve the world a spot giving a lot of accentuation on the zones of center and ways of thinking in brain research, the fundamental standards of brain science and their significance, the parts of brain research, how information on brain research might be achieved and their significance in upgrading people’s lives. Regions of center and ways of thinking in brain research ‘‘Psychology as a science has two significant regions of focus’’ (Tsivkin 1)[2]. The two significant territories are scholastic brain research and applied brain science. Scholastic psychology[3] is associated with the investigation of the different divisions or subtopics in the field of brain science. The subtopics may incorporate character brain science, formative brain research, natural brain science, modern brain research, wellbeing brain research, instructive brain research and social brain science all targeting widening the hypothetical comprehension and information on brain science among the students. Applied psychology[4] then again is expansive and targets taking care of the issues and difficulties experienced by people in their everyday exercises and practices. This is ordinarily through the use of the different mental standards and it is used in different vocations for example medication, ergonomics, and legal sciences and modern zones among others (Tsivkin 2)[5]. The are an assortment of schools of considerations in brain research some of which are; behaviorism brain science which centers around conduct and learning and how they are influenced by the earth, and psychodynamic brain research which examines the oblivious mental procedures and clarifies the mental conduct in human people as to the communication of the cognizant and oblivious processes.Advertising Looking for exposition on brain science? How about we check whether we can support you! Get your first paper with 15% OFF Learn More There is likewise the post-structuralism brain research otherwise called post-innovation, basic or socio-constructionism brain research. This spotlights on the compound idea of subjectivity where there is reliance of information and reality on the social relations and practices of individuals. Phenomenological or humanistic brain research then again manages the emotional and one of a kind sort of occasions indicating the significance and significance of presence while subjective brain science centers around the handling, stockpiling and recovery of data forms in the human mind for example recognition and dynamic( James 224). Physiological brain research centers around the neurobiological procedures and clarifies how they influence conduct and the procedures of the cerebrum. These are a portion of the current schools of considerations and others are yet to rise as the field of brain research keeps on developing (Tredoux, Foster and Allan 3). Essential standards of brain research and their significance The field of brain research is extremely wide and it has been confronted with a great deal of debates because of the presence of an assortment of schools of musings in it. There are anyway significant similitudes and contrasts among the various schools of contemplations. A way of thinking involves an element whose standards should be deliberately contemplated, comprehended and related. The individual brain research involves the investigation of extraordinary and unified character. Individual uniqueness ought to be comprehended comparable to the others. This is a significant guideline as it can help individuals to comprehend each other having as a pr imary concern that we are altogether extraordinary. It helps in resistance and persistence of one another’s conduct and furthermore figuring out how to oblige various characters. There is likewise the guideline of liking which is communicated in the part of requirement for accomplishment or fulfillment of certain objectives in human instinct. A person at any phase of life is consistently moving, attempting to meet a specific objective throughout everyday life. The comprehension of this idea causes us to comprehend the conduct of an individual and thus relate well as we become acquainted with the explanations behind a person’s conduct. â€Å"If we know where an individual is going, we can comprehend why he is moving the manner in which he is moving. As it were: we comprehend his behavior.† (Sophia 1). Inventive capacity in an individual is additionally significant and begins from youth where a youngster searches for methods of endurance and advancement and protec tion.Advertising We will compose a custom article test on If Every Person in the World Understood Basic Principles of Psychology, the World Would Be A Better Place explicitly for you for just $16.05 $11/page Learn More This objective decides ones sentiments, activities and musings. A person is a social being that is relied upon to help out others yet a few people have a few confinements and lean toward living by their own and the comprehension of this will assist us with managing a wide range of individuals who carry on in various way. Thinking is an essential part of a person as in permits one to transform adverse into constructive through thinking and settling on decisions. The decisions we make out of potential outcomes lead us to various circumstances. Thinking makes things simple. It is imperative to comprehend that being a social being, an individual can not live by their own yet need to acquire a few issues and qualities. This is an empowering angle that guarantees regard and gratefulness for other people and permits one to be answerable for oneself and furthermore for the others. The idea of man to endeavor towards flawlessness is additionally a worry. An individual should attempt to consummate their conduct and furthermore acknowledge their defect where changes can't work. It is through the demonstration of looking forward towards flawlessness and the acknowledgment of our imperfects that we improve our conduct and life when all is said in done. Parts of brain research and the significance of their fundamental standards There are different parts of brain research each having some essential standards. The branches incorporate anomalous brain science, youngster brain research, physiological brain science, animal brain science and social brain research among others. Anomalous brain research is the investigation of the conduct anomalies that are knowledgeable about the human psyche. ‘‘It isn't a precise title. It ought to be named psychopathol ogy’’ (Dandapani 7). It includes angles like mental impediment, despondency, sexual deviation and depressions. It distinguishes the wellsprings of the variations from the norm and consequently manage the conditions fittingly. A portion of the individuals associated with this work are the psychotherapists and specialists, advocates and clinical therapists. Kid brain research otherwise called formative brain research involves the components that administer the improvement of a person all through the life expectancy from the newborn child stage to adulthood. It stresses perspectives like development, improvement (mental, social, passionate, and physical) development and learning all which are the means that an individual experiences in life clarifying how and why individuals change their conduct after some time. The standards in kid brain research are valuable in understanding individuals and most explicitly to guardians and educators through the standards and errands tha t are found out for the different phases of development.Advertising Searching for article on brain research? We should check whether we can support you! Get your first paper with 15% OFF Find out More Animal brain science then again, likewise viewed as near brain science is a part of brain science that is associated with the investigation of creature conduct with a point of having an extensive comprehension of human brain science. It works under the rule that there some basic factors with respect to human conduct and creature conduct in spite of the fact that the part of reasoning, talking and envisioning just apply to people and not to creatures. The creatures are utilized as subjects in tests and the outcomes contrasted with what could occur in people particularly where people can't be utilized as example. Physiological brain research is the investigation of the physiological angles that involve how we think indicating the connection between the activities of the mind and what an individual really state or how the person carries on. It attempts to associate the mind with activity and discourse and other normal detects. ‘‘Mind and body can't be isolated. Henceforth br ain science and physiology are between related’’ (Dandapani 8). Instructive brain science is a part of brain science that is worried about instructive issues, understudies concerns, schools and educating brain research. The instructive analysts are worried about the exhibitions of the understudies thus they work intimately with the individuals worried for example the understudies, guardians, executives and

Alcohol Consumption Can Induce Sleep Disorders

Alcohol Consumption Can Induce Sleep Disorders More in Addiction Alcohol Use Binge Drinking Withdrawal and Relapse Children of Alcoholics Drunk Driving Addictive Behaviors Drug Use Nicotine Use Coping and Recovery Alcohol consumption at almost any level can cause sleep disturbance and induce sleep disorders. Drinking alcohol can disrupt the structure and duration of sleep states, alter total sleep time, and affect the time required to fall asleep.?? While researchers dont fully understand all the complex functions that occur in the body during sleep, we do know that lack of sleep is linked to serious problems including increased risk of depressive disorders, heart disease, and other health problems. We also know that excessive daytime sleepiness, resulting from a lack of sleep, is linked to impaired social and occupational function, memory deficits, and risk of having a vehicle crash.?? What Is a Normal Sleep Pattern? Normal sleep consists of two alternating states of sleep in which brain waves exhibit different types of activity: Slow-wave sleep (SWS)Rapid eye movement sleep (REM) Additionally, research has identified a transitional light sleep stage that occurs at intervals during the sleep period. During slow-wave sleep, the brain waves are very slow. It is deep, restful sleep and usually makes up about 75 percent of a nights sleep. Rapid eye movement sleep occurs periodically during sleep time and makes up about 25 percent of sleep time for young adults. Episodes of REM sleep can recur about 90 minutes and last from 5-30 minutes at a time. REM sleep, during which the eyes exhibit rapid movements while the person is still sleeping, is less restful and is usually associated with dreaming. Science does not know what function REM sleep performs for the body, but it seems to be required for restoration. Some studies have found that when laboratory rats are deprived of REM sleep it can result in death within a few weeks. How the Brain Controls Sleep It was originally thought that sleep was the result of decreased activity in the brains systems that maintained wakefulness, but research has shown that sleep is an active process of the brain, controlled by nerve centers in the lower brain stem. Some of these nerve stems produce serotonin, a chemical that has been linked to the onset of sleep and with the regulation of slow-wave sleep. Other nerve cells produce norepinephrine, which has been found to regulate REM sleep and facilitate arousal. It is not known exactly how these and other chemicals in the brain interact to control sleep, but we do know that alcohol consumption alters the function of these chemical messengers and therefore alters sleep patterns. Alcohol and Sleep in Those Without Alcoholism Many people suffering from insomnia will take a drink before bedtime to help them fall asleep. After an initial stimulating effect, alcohols sedating effects can reduce the time required to fall asleep. But alcohols effects do not end there. Research shows that alcohol consumed within an hour of bedtime will disrupt sleep in the second half of the sleep period, causing the person to sleep fitfullyâ€"awakening from dreams and not being able to get back to sleep easily. Over time, the drink before bedtime works even less effectively. With continued consumption, studies found, alcohols sleep-inducing effects decrease, while its sleep disturbance effects increase. This is particularly true for elderly adults because drinking produces higher levels of alcohol in their blood and brain compared to younger drinkers. Consequently, older adults who have a drink before bedtime can experience an increased risk for falls and injuries if they get up and walk during the night. Happy Hour Drinks Can Affect Sleep, Too Studies have found that alcohol consumed even six hours before bedtime can increase wakefulness during the second half of sleep, even though the alcohol consumed has already been eliminated from the body. Researchers believe the alcohol causes a long-lasting change in how the body regulates sleep. Alcohol and Breathing Disorders Chronic alcohol use appears to be linked to an increased risk for sleep apnea, especially among drinkers who snore. Obstructive sleep apnea is a disorder in which the upper air passage narrows or closes during sleep, causing interrupted breathing. When this happens, the person will awaken, resume breathing, and then return to sleep. Incidents of apnea followed by awakening can occur hundreds of times during the night, significantly reducing sleep time. Furthermore, drinking moderate to high amounts of alcohol prior to sleep can narrow the air passage, causing episodes of apnea in persons who normally do not exhibit sleep apnea symptoms. Why is this effect of alcohol on apnea important? Sleep apnea sufferers who drink two or more drinks a day are five times more likely to be involved in a fatigue-related traffic crash than those who do not drink. Research has linked the combination of sleep apnea, snoring, and alcohol consumption with an increased risk of heart attack, arrhythmia, stroke, and sudden death. Aging, Alcohol, and Sleep Disturbance When people get older, they naturally experience a decrease in slow-wave sleep and increase in nighttime wakefulness. Studies have found that people over 65 often awake 20 times or more during the night. This leads to sleep that is less restful and restorative and can encourage the use of alcohol to try to increase sleep. The results, however, is an increase in alcohol-related sleep disturbances for older adults. Alcoholic Drinking, Withdrawal, and Sleep For those with severe alcohol use disorders, sleep disturbances may also include a longer time required to fall asleep, frequent awakenings, a decrease in quality sleep, and daytime fatigue. It seems reasonable to think that alcoholics who quit drinking would return to normal sleep patterns, but actually, the sudden cessation of alcohol consumption can result in alcohol withdrawal syndrome, which can produce pronounced insomnia and persistent sleep fragmentation. Lack of sleep is one of the most common symptoms mentioned by those who are going through alcohol withdrawal after they stop drinking. Alcoholics going through withdrawal can experience: Reduction in restful sleepIncreased REM sleep related to withdrawal hallucinationsSleep consisting of brief periods of REM sleepSleep interrupted by numerous awakenings Recovery, Sleep, and Relapse After the withdrawal symptoms subside, alcoholics can experience some improvement in sleep patterns, but for some alcoholics, normal sleep patterns may never return, even after years of sobriety. Studies have found that recovering alcoholics tend to sleep poorly, have less slow-wave sleep, and increased wakefulness, resulting in less restorative sleep and daytime fatigue. Ironically, if the recovering alcoholic returns to heavy drinking, their slow-wave sleep will  increase and their nighttime wakefulness will decrease, at least initially. This mistaken impression that alcohol consumption improves sleep is a major reason that many alcoholics relapse. The relief they get, however, is only temporary. As they continue to drink, their sleep patterns soon become disrupted again. The idea that alcohol consumption improves sleep is, in reality, only a myth.

The Modern Day Legal Systems - 1671 Words

Human civilization marked the beginning of modern day legal systems. The advancements in societies resulted in maintaining certain rules and regulations to continue this progress. Every society has its own set of laws which are in some ways distinct from others. Many of these laws have common sections and underlying guidelines. This could be because some societies decide to retain certain aspects of their customs after breaking out of another society. It could also be the case that over time different societies through trade and other intercultural activities developed together, which caused them to have agreements in their laws. For many others, it is the case that they share a common colonial master. The law and legal systems operating today are derivatives of the forms listed above. Like many other nations today, the laws of ancient civilizations have affected Canadian law. These include the Code of Hammurabi, the Mosaic law, Greek and Roman laws, the Magna Carta and a few others. More recently are the civil and common law derived from the French and British respectively. Canada did not always have a written constitution. The territory we now refer to as Canada was once populated by the French and English colonial masters. These colonists extended the laws of their home countries to their colonies. As the population of this territory grew and the UK gained control of more colonies including those from the French, regional laws became a necessity. Between the eighteenthShow MoreRelatedJury System1256 Words   |  6 PagesThe Jury System CLU 3M1 By: Khalil Meghji The jury system has been used for thousands of years to fairly determine innocence or guilt in a trial. Although not utilized as much as in the past it is still used for most criminal and some civil cases. This leads to an unjust legal system full of bias. The jury system was first seen in use by the ancient Greeks thousands of years ago[1]. 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4th Grade Lesson Plan for Expanded Notation

Students will create, read, and decompose large numbers. Class 4th Grade Duration One or two class periods, 45 minutes each Materials: paper or large note cards numbered 0 - 10 (enough for the whole class)chalkboard, whiteboard, or overhead projector Key Vocabulary place value, ones, tens, hundreds, thousands, ten thousands, hundred thousands, expanded notation (or expanded form) Objectives Students will demonstrate their understanding of place value to create and read large numbers. Standards Met 4.NBT.2 Read and write multi-digit whole numbers using base-ten numerals, number names, and expanded form. Lesson Introduction Ask a few volunteer students to come to the board and write down the largest number that they can think of and read aloud. Many students will want to put endless numerals on the board, but being able to read the number aloud is a more difficult task! Step-by Step Procedure: Give each student a sheet of paper or large note card with a numeral between 0 - 10.Call two students up to the front of the class. Any two students will work as long as they are not both holding a 0 card.Have them show their numerals to the class. For example, one student is holding a 1 and the other is holding a 7. Ask the class, â€Å"What number do they make when they stand next to each other?† Depending on where they are standing, the new number is 17 or 71. Have students tell you what the numbers mean. For example, with 17, the 7 means 7 ones, and the 1 is really 10.Repeat this process with several other students until you are confident that at least half of the class has mastered the two-digit numbers.Move on to three digit numbers by inviting three students to come to the front of the class. Let’s say that their number is 429. As in the above examples, ask the following questions:What does the 9 mean?What does the 2 mean?What does the 4 mean?As students answer t hese questions, write the numbers down: 9 20 400 429. Tell them that this is called â€Å"expanded notation† or expanded form. The term â€Å"expanded† should make sense to many students because we are taking a number and expanding it into its parts.After doing a few examples at the front of the class, have the students begin writing the expanded notation down as you invite students up to the board. With enough examples on their paper, when it comes to more complex problems, they will be able to use their notes as a reference.Continue adding students to the front of the class until you are working on four-digit numbers, then five-digit, then six. As you move into the thousands, you may want to become the comma that separates thousands and the hundreds, or you can assign the comma to a student. (The student that is always wanting to participate is a good one to assign this to - the comma will be called upon often!) Homework/Assessment You can give your students a choice of assignments  Ã¢â‚¬â€ both are equally long and equally difficult, though in different ways: Have students write 987,654 in expanded notation OR the largest number that they are able to.Have them write 20,006 in expanded notation (Be sure to go over this one in class the next day.) Evaluation Write the following numbers on the board and have students write them in expanded notation:1,78630,551516

White Privilege Free Essays

White privilege is one issue that must be confronted as a precondition to releasing the energy required to successfully challenge institutional racism. It is the collection of benefits based on belonging to a group perceived to be white, when the same or similar benefits are denied to members of other groups. It is the benefit of access to resources and social rewards and the power to shape the norms and values of society that white people receive, unconsciously or consciously, by virtue of their skin color The existence of white privilege in the Canadian society is not a useful tool to the growth of the society because, it encourages racism amongst individuals, makes the aboriginals feel less important and as such promotes hatred amongst others, and it promotes inequality in the society. We will write a custom essay sample on White Privilege or any similar topic only for you Order Now Therefore Canadian authorities should look out for the equality of its citizens as this is a very good way of making the society a better place. However, in other for one to fully understand the creation of whiteness in Canada, one needs to look at its historical formation. The study of whiteness is derived from the study of colonization. Edward Said described the relationship that British colonizers had with the people of the Middle East during early colonization. At that time, this area was referred to as the Orient and Said described this relationship as Orientalism. The Oriental or other image or stereotype created by the British. The other was basically everything that the West was not dark, savage, bestial, and lowbrow.  (Roediger, 1991) In some ways, British culture was able to define their self by positioning their self as opposite to the other. For example, British culture was civilized because its citizens did not live in grass huts. British culture was technologically advanced as compared to the spears of their kind. From these other, colonizing countries like Britain, France, Germany, and Nigeria were able to see themselves as civilized, advanced and dynamic when compared to the stable and primitive others. The fact that no single Oriental identity even existed was not taken into consideration (i.e. India and Egypt are very different cultures but categorized as Orientals in early colonialism). This ordering process also provided justification for colonizing as the colonizer could claim that they were civilizing a primitive culture. This process of ordering was carried to North America and was used in the colonization of Native Americans and in the enslavement of African Americans. â€Å"Indians† were seen as a homogeneous group of savages despite the fact that individual groups varied extensively and had well developed social systems. . Larocque posited that â€Å"Niggers† were also portrayed as savage, uncivilized and with low intelligence. By creating this identity, expansion into North America was justified. Stereotypes have an important function in the maintenance of racism. Between 1500 and 1800 A. D. , the stereotype of Indians as savages served to justify the dispossession of Indian lands. The dispossession and its legacy have created a powerful-powerless relationship between white and Native peoples. In order to maintain this power structure, new stereotypes of Native peoples have been created, as the need has arisen (Larocque, 1989, p.74). Besides providing a justification for dispossessing lands of colonized people, the creation of a stable other has helped to maintain this relationship of inequity. In Canada, the stereotype of a traditional Indian conjures up images of moccasins, beads, canoes, etc. It is as if these groups of people have been untouched by western civilization during the last two hundred years. The ordering process involved in traditional anthropology has perpetuated this stable identity since its inception. In the construction of these static stereotypes is the assumption that whiteness is goodness. Other races need to conform to the norm of whiteness. There is no room in Canadian society for the other unless they are in their purist form (i. e. unless the Indian remains primitive and stays on the reserve where they belongs). Otherwise, they should be assimilated into Canadian culture. By creating and maintaining static stereotypes, public attention to cries of structural inequity by marginalized groups can be deflected. More so, people of Native descent are no longer real Indians – if they were, they would not be having these problems because they would be living their traditional lives. There seems to be a need to deny that racism exists. An area of growing concern is the very common practice of blaming Native peoples for their socioeconomic conditions. Leaving behind the understanding that racism has also been institutionalized in government policies of assimilation, paternalism, and the historical and continuing confiscation of Native lands and resources. These policies have had a devastating impact on Native peoples but the fallout has been explained away as stemming from cultural differences. In turn â€Å"cultural differences† are reduced to stereotypes such as â€Å"Indians cannot or will not adjust to city life. In other words, Indian â€Å"culture†, rather than colonization or racism, is blamed for whatever has happened to Native people. (Laroque, 1989, p. 74 With the rise of Quebec nationalism in the 1960’s, the federal government’s response was to â€Å"increase and centralize its power. This entailed supplanting supposedly British institutions within Canada with indigenous Canadian equivalents† (Legare, 1995, p. 348). Concurrent to this were the demands by other groups to have their contributions to the development of Canada recognized. (Other) sections of the country began to imitate Quebec nationalists and articulate their own claims based on ethnic background and regional interests. They contended that, as immigrants from other (i. e. , non-British and also non-French) nations, they too had contributed to the developing nation. They argued that their contributions were being ignored in the two founding nations debate, and they demanded equal recognition with French and English Canadians. (Legare, 1995, p. 349). Following the recommendations of the Royal Commission on Bilingualism and Biculturalism, the government of Canada officially recognized the multicultural nature of Canada within a bilingual framework. This strategy was an attempt to reconcile the division in Canada between French, Aboriginal, and immigrant assertions of rights; and, to define a Canadian identity in the face of an invasion of US culture. With this, there is no coincidence that ethnicity and multiculturalism were officially discovered at a time when Canada faced internal and external threats to its nationhood. From the start, it was ‘intended to ground Canadian nationhood in an identity that could be differentiated from threatening others both within and without. ’ Prime Minister Pierre Trudeau believed that multiculturalism could serve as ‘the glue of nationalism’, glue that could bind a uniquely defined nation, governed by a strong federal government. As a solution to internal divisions, official recognition of multiculturalism within a bilingual framework could counterbalance the contesting regional loyalties that endangered the unity of the nation. At the same time, by accepting all ethnically defined claims as equally valid, it could effectively neutralize nationalist claims to special status or rights, re-establishing and strengthening national unity. Multiculturalism views Canadians as having British values, customs, and beliefs. While still allowing for immigrants to celebrate they’re past cultures in a formalized way. These celebrations take place on special occasions and showcase historic traits such as food, clothing, music, material objects and language. However, this display is very much like the cultures found in museums or on a bookcase. They are taken out on special occasions but afterwards they are put back and everyone returns to normal or British customs. The overall effect of MC is to neutralize nationalist claims of special groups by making everyone the same or equal in present-day, British Canada or French Quebec. Those groups that do not accept this have to make a claim of distinctiveness or special status. However, this is impossible because under MC everyone is distinct and equal. Although multiculturalism sounds very egalitarian and defines Canadian culture by its tolerance for the other cultures that make it up, it is still racist. Multicultural reaffirms Aboriginal and immigrant groups as the other of traditional colonial discourses. By refusing to accept legends of their cultures and demanding to express their own cultural identities, these groups are excluded from citizenship in the eyes of many Canadians. They are â€Å"redefined as â€Å"special† (the problematic Canadian) or even unfair to those citizens who â€Å"chose† to give up their old ethnic selves and embrace loyalty to the Canadian nation†. Whiteness is the norm to which they are expected to conform as expressed by a quote from the Winnipeg Free Press: â€Å"By what right do Aboriginal people (and immigrants) receive services and demand rights when they are unwilling to contribute to the nation. Multiculturalism only recognizes diversity superficially. The underlying assumption to most European-Canadians is that Canada is still white. Stereotypes play an important role in perpetuating this view. The construction of the other through stereotypes has helped to maintain whiteness, white privilege and its invisibility. The construction of static, primitive and dark images is used to elevate the status of whites and define them as not the other. The goodness and dynamic nature of whiteness is inferred but not overtly stated; and, the privilege that accompanies whiteness is assumed the normal consequence of not being the other. How to cite White Privilege, Papers White Privilege Free Essays White privilege is one issue that must be confronted as a precondition to releasing the energy required to successfully challenge institutional racism. It is the collection of benefits based on belonging to a group perceived to be white, when the same or similar benefits are denied to members of other groups. It is the benefit of access to resources and social rewards and the power to shape the norms and values of society that white people receive, unconsciously or consciously, by virtue of their skin color The existence of white privilege in the Canadian society is not a useful tool to the growth of the society because, it encourages racism amongst individuals, makes the aboriginals feel less important and as such promotes hatred amongst others, and it promotes inequality in the society. We will write a custom essay sample on White Privilege or any similar topic only for you Order Now Therefore Canadian authorities should look out for the equality of its citizens as this is a very good way of making the society a better place. However, in other for one to fully understand the creation of whiteness in Canada, one needs to look at its historical formation. The study of whiteness is derived from the study of colonization. Edward Said described the relationship that British colonizers had with the people of the Middle East during early colonization. At that time, this area was referred to as the Orient and Said described this relationship as Orientalism. The Oriental or other image or stereotype created by the British. The other was basically everything that the West was not dark, savage, bestial, and lowbrow. (Roediger, 1991) In some ways, British culture was able to define their self by positioning their self as opposite to the other. For example, British culture was civilized because its citizens did not live in grass huts. British culture was technologically advanced as compared to the spears of their kind. From these other, colonizing countries like Britain, France, Germany, and Nigeria were able to see themselves as civilized, advanced and dynamic when compared to the stable and primitive others. The fact that no single Oriental identity even existed was not taken into consideration (i.e. India and Egypt are very different cultures but categorized as Orientals in early colonialism). This ordering process also provided justification for colonizing as the colonizer could claim that they were civilizing a primitive culture. This process of ordering was carried to North America and was used in the colonization of Native Americans and in the enslavement of African Americans. â€Å"Indians† were seen as a homogeneous group of savages despite the fact that individual groups varied extensively and had well developed social systems.. Larocque posited that â€Å"Niggers† were also portrayed as savage, uncivilized and with low intelligence. By creating this identity, expansion into North America was justified. Stereotypes have an important function in the maintenance of racism. Between 1500 and 1800 A. D. , the stereotype of Indians as savages served to justify the dispossession of Indian lands. The dispossession and its legacy have created a powerful-powerless relationship between white and Native peoples. In order to maintain this power structure, new stereotypes of Native peoples have been created, as the need has arisen (Larocque, 1989, p.74). Besides providing a justification for dispossessing lands of colonized people, the creation of a stable other has helped to maintain this relationship of inequity. In Canada, the stereotype of a traditional Indian conjures up images of moccasins, beads, canoes, etc. It is as if these groups of people have been untouched by western civilization during the last two hundred years. The ordering process involved in traditional anthropology has perpetuated this stable identity since its inception. Ð ¨n the construction of these static stereotypes is the assumption that whiteness is goodness. Other races need to conform to the norm of whiteness. There is no room in Canadian society for the other unless they are in their purist form (i. e. unless the Indian remains primitive and stays on the reserve where they belongs). Otherwise, they should be assimilated into Canadian culture. By creating and maintaining static stereotypes, public attention to cries of structural inequity by marginalized groups can be deflected. More so, people of Native descent are no longer real Indians – if they were, they would not be having these problems because they would be living their traditional lives. There seems to be a need to deny that racism exists. An area of growing concern is the very common practice of blaming Native peoples for their socioeconomic conditions. Leaving behind the understanding that racism has also been institutionalized in government policies of assimilation, paternalism, and the historical and continuing confiscation of Native lands and resources. These policies have had a devastating impact on Native peoples but the fallout has been explained away as stemming from cultural differences. In turn â€Å"cultural differences† are reduced to stereotypes such as â€Å"Indians cannot or will not adjust to city life. In other words, Indian â€Å"culture†, rather than colonization or racism, is blamed for whatever has happened to Native people. (Laroque, 1989, p. 74 With the rise of Quebec nationalism in the 1960’s, the federal government’s response was to â€Å"increase and centralize its power. This entailed supplanting supposedly British institutions within Canada with indigenous Canadian equivalents† (Legare, 1995, p. 348). Concurrent to this were the demands by other groups to have their contributions to the development of Canada recognized. (Other) sections of the country began to imitate Quebec nationalists and articulate their own claims based on ethnic background and regional interests. They contended that, as immigrants from other (i. e. , non-British and also non-French) nations, they too had contributed to the developing nation. They argued that their contributions were being ignored in the two founding nations debate, and they demanded equal recognition with French and English Canadians. (Legare, 1995, p. 349). Following the recommendations of the Royal Commission on Bilingualism and Biculturalism, the government of Canada officially recognized the multicultural nature of Canada within a bilingual framework. This strategy was an attempt to reconcile the division in Canada between French, Aboriginal, and immigrant assertions of rights; and, to define a Canadian identity in the face of an invasion of US culture. With this, there is no coincidence that ethnicity and multiculturalism were officially discovered at a time when Canada faced internal and external threats to its nationhood. From the start, it was ‘intended to ground Canadian nationhood in an identity that could be differentiated from threatening others both within and without. ’ Prime Minister Pierre Trudeau believed that multiculturalism could serve as ‘the glue of nationalism’, glue that could bind a uniquely defined nation, governed by a strong federal government. As a solution to internal divisions, official recognition of multiculturalism within a bilingual framework could counterbalance the contesting regional loyalties that endangered the unity of the nation. At the same time, by accepting all ethnically defined claims as equally valid, it could effectively neutralize nationalist claims to special status or rights, re-establishing and strengthening national unity. Multiculturalism views Canadians as having British values, customs, and beliefs. While still allowing for immigrants to celebrate they’re past cultures in a formalized way. These celebrations take place on special occasions and showcase historic traits such as food, clothing, music, material objects and language. However, this display is very much like the cultures found in museums or on a bookcase. They are taken out on special occasions but afterwards they are put back and everyone returns to normal or British customs. The overall effect of MC is to neutralize nationalist claims of special groups by making everyone the same or equal in present-day, British Canada or French Quebec. Those groups that do not accept this have to make a claim of distinctiveness or special status. However, this is impossible because under MC everyone is distinct and equal. Although multiculturalism sounds very egalitarian and defines Canadian culture by its tolerance for the other cultures that make it up, it is still racist. Multicultural reaffirms Aboriginal and immigrant groups as the other of traditional colonial discourses. By refusing to accept legends of their cultures and demanding to express their own cultural identities, these groups are excluded from citizenship in the eyes of many Canadians. They are â€Å"redefined as â€Å"special† (the problematic Canadian) or even unfair to those citizens who â€Å"chose† to give up their old ethnic selves and embrace loyalty to the Canadian nation†. Whiteness is the norm to which they are expected to conform as expressed by a quote from the Winnipeg Free Press: â€Å"By what right do Aboriginal people (and immigrants) receive services and demand rights when they are unwilling to contribute to the nation. Multiculturalism only recognizes diversity superficially. The underlying assumption to most European-Canadians is that Canada is still white. Stereotypes play an important role in perpetuating this view. The construction of the other through stereotypes has helped to maintain whiteness, white privilege and its invisibility. The construction of static, primitive and dark images is used to elevate the status of whites and define them as not the other. The goodness and dynamic nature of whiteness is inferred but not overtly stated; and, the privilege that accompanies whiteness is assumed the normal consequence of not being the other. How to cite White Privilege, Papers White Privilege Free Essays string(230) " to ignore developments in minority writing and minority activist programs, or disparage them, or learn from them, but in any case, I can \? nd ways to be more or less protected from negative consequences of any of these choices\." White Privilege: Unpacking the Invisible Knapsack by Peggy McIntosh â€Å"I was taught to see racism only in individual acts of meanness, not in invisible systems conferring dominance on my group† DAILY EFFECTS OF WHITE PRIVILEGE I decided to try to work on myself at least by identifying some of the daily effects of white privilege in my life. I have chosen those conditions that I think in my case attach somewhat more to skin-color privilege than to class, religion, ethnic status, or geographic location, though of course all these other factors are intricately intertwined. As far as I can tell, my African American coworkers, friends, and acquaintances with whom I come into daily or frequent contact in this particular time, place and time of work cannot count on most of these conditions. We will write a custom essay sample on White Privilege or any similar topic only for you Order Now 1. I can if I wish arrange to be in the company of people of my race most of the time. 2. I can avoid spending time with people whom I was trained to mistrust and who have learned to mistrust my kind or me. 3. If I should need to move, I can be pretty sure of renting or purchasing housing in an area which I can afford and in which I would want to live. . I can be pretty sure that my neighbors in such a location will be neutral or pleasant to me. 5. I can go shopping alone most of the time, pretty well assured that I will not be followed or harassed. 6. I can turn on the television or open to the front page of the paper and see people of my race widely represented. 7. When I am told about our national heritage or about â€Å"civilization,† I am shown that people of my color made it what it is. 8. I can be sure that my children will be given curricular materials that testify to the existence of their race. 9. If I want to, I can be pretty sure of ? nding a publisher for this piece on white privilege. 10. I can be pretty sure of having my voice heard in a group in which I am the only member of my race. 11. I can be casual about whether or not to listen to another person’s voice in a group in which s/he is the only member of his/her race. 12. I can go into a music shop and count on ? nding the music of my race represented, into a supermarket and ? nd the staple foods which ? t with my cultural traditions, into a hairdresser’s shop and ? nd someone who can cut my hair. 3. Whether I use checks, credit cards or cash, I can count on my skin color not to work against the appearance of ? nancial reliability. 14. I can arrange to protect my children most of the time from people who might not like them. 15. I do not have to educate my children to be aware of systemic racism for their own daily physical protection. 16. I can be pretty sure that my children’s teachers and employe rs will tolerate them if they ? t school and workplace norms; my chief worries about them do not concern others’ attitudes toward their race. 17. I can talk with my mouth full and not have people put this down to my color. 18. I can swear, or dress in second hand clothes, or not answer letters, without having people attribute these choices to the bad morals, the poverty or the illiteracy of my race. 19. I can speak in public to a powerful male group without putting my race on trial. 20. I can do well in a challenging situation without being called a credit to my race. 21. I am never asked to speak for all the people of my racial group. Peggy McIntosh is associate director of the Wellesley Collage Center for Research on Women. This essay is excerpted from Working Paper 189. â€Å"White Privilege and Male Privilege: A Personal Account of Coming To See Correspondences through Work in Women’s Studies† (1988), by Peggy McIntosh; available for $4. 00 from the Wellesley College Center for Research on Women, Wellesley MA 02181. The working paper contains a longer list of privileges. This excerpted essay is reprinted from the Winter 1990 issue of Independent School. 22. I can remain oblivious of the language and customs of persons of color who constitute the world’s majority without feeling in my culture any penalty for such oblivion. 3. I can criticize our government and talk about how much I fear its policies and behavior without being seen as a cultural outsider. 24. I can be pretty sure that if I ask to talk to the â€Å"person in charge†, I will be facing a person of my race. 25. If a traf? c cop pulls me over or if the IRS audits my tax return, I can be sure I haven’t been singled out because of my race. 26. I can easily buy posters, post-cards, picture books, greeting cards, dolls, toys and children’s magazines featuring people of my race. 27. I can go home from most meetings of organizations I belong to feeling somewhat tied in, rather than isolated, out-of-place, outnumbered, unheard, held at a distance or feared. 28. I can be pretty sure that an argument with a colleague of another race is more likely to jeopardize her/his chances for advancement than to jeopardize mine. 29. I can be pretty sure that if I argue for the promotion of a person of another race, or a program centering on race, this is not likely to cost me heavily within my present setting, even if my colleagues disagree with me. 0. If I declare there is a racial issue at hand, or there isn’t a racial issue at hand, my race will lend me more credibility for either position than a person of color will have. 31. I can choose to ignore developments in minority writing and minority activist programs, or disparage them, or learn from them, but in any case, I can ? nd ways to be more or less protected from negative consequences of any of these choices. You read "White Privilege" in category "Papers" 32. My culture gives me little fear about ignoring the perspectives and powers of people of other races. 33. I am not made acutely aware that my shape, bearing or body odor will be taken as a re? ection on my race. 34. I can worry about racism without being seen as selfinterested or self-seeking. 35. I can take a job with an af? rmative action employer without having my co-workers on the job suspect that I got it because of my race. 36. If my day, week or year is going badly, I need not ask of each negative episode or situation whether it had racial overtones. 37. I can be pretty sure of ? nding people who would be willing to talk with me and advise me about my next steps, professionally. 38. I can think over many options, social, political, imaginative or professional, without asking whether a person of my race would be accepted or allowed to do what I want to do. 39. I can be late to a meeting without having the lateness re? ect on my race. 40. I can choose public accommodation without fearing that people of my race cannot get in or will be mistreated in the places I have chosen. 41. I can be sure that if I need legal or medical help, my race will not work against me. 42. I can arrange my activities so that I will never have to experience feelings of rejection owing to my race. 3. If I have low credibility as a leader I can be sure that my race is not the problem. 44. I can easily ? nd academic courses and institutions which give attention only to people of my race. 45. I can expect ? gurative language and imagery in all of the arts to testify to experiences of my race. 46. I can chose blemish cover or bandages in â€Å"? esh† color and have them more or less mat ch my skin. 47. I can travel alone or with my spouse without expecting embarrassment or hostility in those who deal with us. 48. I have no dif? culty ? nding neighborhoods where people approve of our household. 9. My children are given texts and classes which implicitly support our kind of family unit and do not turn them against my choice of domestic partnership. 50. I will feel welcomed and â€Å"normal† in the usual walks of public life, institutional and social. Peggy McIntosh is associate director of the Wellesley Collage Center for Research on Women. This essay is excerpted from Working Paper 189. â€Å"White Privilege and Male Privilege: A Personal Account of Coming To See Correspondences through Work in Women’s Studies† (1988), by Peggy McIntosh; available for $4. 0 from the Wellesley College Center for Research on Women, Wellesley MA 02181. The working paper contains a longer list of privileges. This excerpted essay is reprinted from the Winter 1990 iss ue of Independent School. I CAN FIX IT! Volume 1. Racism: Part 1. White People 1. ADMIT IT. â€Å"The ? rst step is admitting you have a race† Be white. †¢ Acknowledge that white is a color and a race. Learn how to say â€Å"white people. † †¢ Don’t play dumb. Don’t say â€Å"I don’t know what to say, do, think† or â€Å"I don’t really have a race. † Resist feelings of hopelessness and self pity. Do not invent white suffering. Lose the drama. Admit that racism exists. †¢ Understand that it’s not all about slavery, that there have been many institutionalized racist practices in the history and present of the United States. Understand that all white people reap tremendous bene? ts from the legacy of slavery, segregation and the continuing effects of the racism it helped create. All white people bene? t even if they were not alive during the time of US slavery or if their ancestors immigrated to this country after the Civil War. Acknowledge that a very real present-day racism arose from social and institutionalized racist practices/laws of the past. Notice where those practices continue, and where you participate in them. Take notice. †¢ Observe how others are treated. When you walk into a room, bar, club, whatever notice the racial breakdown of the crowd. Getting in the habit of noticing who is around you (and who isn’t around you) is easy and promotes g eneral awareness. †¢ See white people. If you are going to identify a person by their race, make sure you identify all people by their race. That means saying â€Å"I saw this white man. Don’t let white be the default race. Spend a week identifying white people by their race, see how it affects you. †¢ Stop thinking of your opinions as objective or the â€Å"right way. † Instead acknowledge your perspective as coming from a white experience. Realize that people of color may see things differently than you for good reasons. †¢ Understand that reverse racism is an impossibility. †¢ Re? ect on the prejudices you grew up with, and then get over them. 2. LISTEN. â€Å"I’ve found that really listening to people of color and believing their experience is eye-opening. † Shut up, already. Listen to a person of color. No really, just listen. When a person of color is sharing their experiences, resist any urge to jump in and minimize or excuse t heir feelings. Don’t make it about you or what you are feeling in reaction to them. Don’t talk too much or say predictable stupid nervous things, just listen. Don’t try to ? x that person or change their mind. †¢ Understand that when a person of color talks to you about racism, they are trusting you. Treat that trust with the utmost respect. Honor Experience. †¢ Remember that people of color are sharing their true experiences not merely voicing an opinion. Understand that experience trumps opinion. Remember that people of color have experience with racism than you will never have, but don’t use this as an excuse for asking â€Å"stupid questions† or not educating yourself. †¢ When a person of color tells you or another white person that something he or she has said is offensive don’t get defensive . If you ? nd yourself getting defensive, listen to what that person is saying and try to change your way of thinking. †¢ Consider racism to be a form of violence or abuse. Honor Outrage. â€Å"If you’re not outraged, you’re not paying attention. †¢ When white people mislabel outrage as anger it scares other white people away from doing the work and gives ammunition to racists. †¢ Remember that talking about things or speaking out and being heard is a good way for people to heal from trauma. Don’t punish, dismiss, or demean any emotion that people of color express in response to r acism. Don’t tell people of color that their outrage will scare white people or make people stop listening. †¢ Don’t tell people of color that they should educate white people or be gentle. †¢ Do not silence or sti? the voices of people of color. Excerpted from the full version of â€Å"I Can Fix It† which includes Part 2. People of Color, by damali ayo. Available at www. damaliayo. com Don’t impose. †¢ Think about what you say to people before you say it. †¢ Don’t impose your views on people of color. †¢ Don’t blame people of color for racism. †¢ Let people of color choose what they want to talk about. Don’t make every conversation with a person of color all about what you want to share or what you want to learn about. Don’t bring up racism just because you are talking to a person of color. If you do have a racial consciousness, don’t be selfrighteous about it. Don’t brag. Seek to al ways deepen your understanding instead of striving to get to a â€Å"? nished† place. heavy lifting† with regards to ? ghting (eliminating) racism. Find scholars who work on this subject instead of turning your friends of color or strangers of color into your personal educational system. If you have questions after you’ve done some reading, read more. A new method. †¢ Stop allowing yourself to be brainwashed into believing stereotypes. Acknowledge and examine our society’s stereotypes about people of color. Assume you’ve been in? uenced by them. What are they? Make a list. Know what you are working to change. †¢ Don’t assume that everyone is either a person of color or a white person. †¢ Change your thinking. Turn things around. Instead of asking why all the kids of color are sitting together in the lunchroom, ask why all of the white kids are sitting together. Instead of asking why something is all black, ask why something is all white. Instead of wondering why no people of color attend an event or join a group, ask why the group only attracts white people. Stop asking people of color about their hair. Realize this is a larger metaphor for treating people with respect and learning on your own. Don’t use your learning process as an excuse for rude behavior. †¢ Deepen your understanding by using the pyramid of culture. At the top, is surface stuff like dance, food, dress, etc. At the bottom are all the deeper issues such as cultural history. Many perso ns not of that culture only get involved at the top. †¢ Teach your children, and allow them to teach you. Be willing to be uncomfortable. Allow your brain to hurt. Understand that race and racism presents complexities and contradictions. Do not try to reduce or simplify. Suggested reading †¢ Teaching Learning Anti-Racism by Louise Derman Sparks and Carol Phillips †¢ What if All the Children are White by Sonia Nieto, Antonia Darder, Vivian Paley †¢ White Awareness by Judy Katz †¢ Why are all the Black Kids Sitting Together in the Cafeteria? by Beverly Tatum †¢ Uprooting Racism by Paul Kivel †¢ White Lies by Maurice Berger †¢ White Like Me by Tim Wise †¢ How to Rent a Negro by damali ayo 3. EDUCATE YOURSELF. â€Å"Seriously. Read a book or get on the net. † Plan it out. Make a list of questions you have about other races/ cultural groups. Find the answers to your questions without asking any people of color to help you. †¢ Realize that for the most part white people don’t have to care about or think about what it’s like to be a person of color. Take 5 minutes to consider what itâ⠂¬â„¢s like to be non-white, for 5 minutes choose to care about it. Read 5 novels by people of color. Go to 5 ? lms which are made by people of color. Buy a magazine oriented toward people who are not white. What’s it like to look through a magazine where 80% or more of the people are of color? How does the content differ—if at all? Genuinely explore a piece of artwork by a person of color. Do it right. †¢ Fight the urge to immediately tell a person of color that you have done the above, that’s just weird. †¢ Learn about people of color because they are part of your country and society, not because they are â€Å"exotic. † Do not view people of color as â€Å"different† as if white people are the â€Å"norm. † Actively work against institutionalizing whiteness as the norm. Do not refer to people of color as â€Å"diverse peoples,† this is racist and grammatically incorrect. Study the differences between racism, prejudice and discrimination. †¢ Educate yourself about the history of race and racism in the United States. Learn about the economic basis and effects of racism, and the institutional powers that perpetuate racism. Actively seek out the perspectives and insights of those who are doing â€Å"the Excerpted from the full version of â€Å"I Can Fix It† which includes Part 2. People of Color, by damali ayo. Available at www. damaliayo. com 4. BROADEN YOUR EXPERIENCE. â€Å"Caution: Please don’t do this until you’ve successfully completed steps 1–3. † The obvious and the simple. Learn about other cultures, not by asking questions but by spending time with people (without interrogating them). †¢ Hold a door for, or do some other small un-returnable kindness for a person of color. Smile at someone who is not white. Stop expecting things in return. Get out there. †¢ Put yourself into environments predominantly attended by people of color, where you are likely to get to know more people of color. Whether it’s a professional organization, local political/cultural event, a community group or church, a friend’s birthday party, an art event, whatever. Go alone. Don’t bring your comforting posse, or some friend to share or analyze your exotic experience with. Do not treat this as an exotic experience. See it as living in the real world instead of the limited world you now live in. Observe without photos mental or actual. Don’t act like a tourist. Don’t stay till it is cleanup time. Don’t take more than you give. †¢ Donate and volunteer with racial justice groups that will put you in situations where you are the racial minority. Don’t then brag about this experience and say you know what it’s like to be â€Å"a minority† or a person of color. Never use the phrase â€Å"reverse racism† since there is no such thing. †¢ Make a commitment to participate in and develop an in-depth appreciation of an activity that helps you to shift your awareness into cultures of color from a mind-body perspective (music, food, dance, language, philosophy). Engage in something that helps you to develop a new vocabulary with which to relate to people. Make new friends. †¢ Diversify your circle of friends. Reach out further than you have before. It’s much easier to make friends with people when you approach them from an already educated point of view. Remember that people of color have a shared historical experience and that we are also each individuals. Make it a point to cultivate friends from a range of backgrounds. Stereotypes become popular when we don’t get to know people as individuals. Don’t get lazy or give up. It takes time to get to know people. †¢ Befriend a person of color. No really, but not in that token, â€Å"Lets have lunch† way, but in that, â€Å"I know your birthday and know what you actually want for your birthday† way. Eat together, laugh together, cry together, dance together, love each other. Build the kind of friendship in that, â€Å"5 years from now, when you (or I) screw up a relationship, you (or I) can crash on the couch for a month† way. Expect nothing in return, not because they are a person of color, but because they are human, and it might just not work out. Raise smart kids. †¢ Stop passing down racist prejudices to your children. Expose them to differences early on. Actively encourage your children and all children to develop relationships with people of color, both adults and children. Create opportunities for them to play and socialize in racially integrated environments. Break down segregation by going the extra step of providing rides for play/study dates to and from their friends’ homes. Excerpted from the full version of â€Å"I Can Fix It† which includes Part 2. People of Color, by damali ayo. Available at www. damaliayo. com 5. TAKE ACTION. â€Å"Now where do I put my foot after I’ve taken it out of my mouth? † Don’t just talk about it. Be about it. Make an action plan. Include the following: Consider racism your problem to solve. †¢ Always confront racism, ignorance and inappropriate behavior/language when you see, hear, read, or experience it. If someone says something racist don’t laugh awkwardly or ignore it. Use the power of your voice. Interrupt/address racism no matter how uncomfortable it makes you, no matter who you are required to confront. Do not make exceptions for your family, your friends, or in the workplace because you fear the consequences. †¢ When speaking out against racism, be gentle but ? rm. Practice civility but also directness. Set that person straight. White people are more likely to listen to you than to the person that they are offending. Leave the over-niceness at home. Being overly-nice only makes a safe atmosphere for racism and an unsafe atmosphere for others (particularly people of color) to confront it head on. †¢ Challenge white people to talk about racism. Learning â€Å"what not to say† is not the point. Understanding how racism works and how it can be dismantled is the point. Help fellow white people to learn not just react. Be a visible person in the ? ght against racism. In the media: †¢ When a racist incident occurs in the public eye, write a letter to the editor of your local paper condemning the behavior. Identify yourself as a white person in our letter. At work: †¢ Whatever your place of profession, eliminate institutionalized practices that are discriminatory towards people of color or rewarding white privilege. Hire, retain, and promote people of color. Maintain a wide range of employees. In the community: †¢ Become involved in an organization that is involved with communities of color, like a church, a s chool, a non- pro? t, a business or a reading group. Make your involvement more than ? nancial. Involve your time, energy, participation and emotional connection. Stay committed to this organization for at least three years. With your kids: †¢ Since people often live in mostly segregated parts of any city/town, send your kids to public schools if you live in a city, and demand that students of color are recruited into the advanced/honors/AP classes. Integrate the books and toys in your children’s school, and at home. Demand teachers of color for the sake of your kids not just for the kids of color. Promote that a racially integrated educational environment is the best for white kids as well as for kids of color. Fight for equal education for kids of all races. Expose movements that subtly privilege white children over children of color. ABOUT DAMALI AYO Artist and author damali ayo ? rst reached wide-ranging audiences with her satirical Web site â€Å"rent-a-negro. com. † The Web site expertly entices viewers into a service that allows them to rent a pleasing and friendly African American for social and business occasions. The project is a cunning exploration of race relations and the commodi? cation of racial difference. ayo’s book, How to Rent a Negro expands this much needed dialogue on race. The book is acclaimed as â€Å"one of the most trenchant and amusing commentaries on contemporary race relations. damali’s work has been featured in Harpers Magazine, The Nation, The Wall Street Journal, The Chicago Tribune, The Washington Post, The Independent UK, Radio Populare Italy, The Tavis Smiley Radio Show, Public Radio International, The O’Reilly Factor, ABCNews. com, MSNBC. com Nerve. com, and Salon. com. damali ayo won a national federation of community broadcasters 2005 silver reel aw ard for arts features and reporting. To bring damali ayo to speak to your school, company or organization email info@damaliayo. com or call Jodi Solomon Speakers Bureau at 617-266-3450. Excerpted from the full version of â€Å"I Can Fix It† which includes Part 2. People of Color, by damali ayo. Available at www. damaliayo. com The Fears of White People by Robert Jensen It may seem self-indulgent to talk about the fears of white people in a white-supremacist society. After all, what do white people really have to be afraid of in a world structured on white privilege? It may be self-indulgent, but it’s critical to understand because these fears are part of what keeps many white people from confronting ourselves and the system. The ? st, and perhaps most crucial, fear is that of facing the fact that some of what we white people have is unearned. It’s a truism that we don’t really make it on our own; we all have plenty of help to achieve whatever we achieve. That means that some of what we have is the product of the work of others, distributed unevenly across society, over which we may have little or no control individually. No matter how har d we work or how smart we are, we all know—when we are honest with ourselves—that we did not get where we are by merit alone. And many white people are afraid of that fact. A second fear is crasser: White people’s fear of losing what we have—literally the fear of losing things we own if at some point the economic, political, and social systems in which we live become more just and equitable. That fear is not completely irrational; if white privilege—along with the other kinds of privilege many of us have living in the middle class and above in an imperialist country that dominates much of the rest of the world—were to evaporate, the distribution of resources in the United States and in the world would change, and that would be a good thing. We would have less. That redistribution of wealth would be fairer and more just. But in a world in which people have become used to af? uence and material comfort, that possibility can be scary. A third fear involves a slightly different scenario—a world in which non-white people might someday gain the kind of power over whites that whites have long monopolized. One hears this constantly in the conversation about immigration, the lingering fear that somehow â€Å"they† (meaning not just Mexican-Americans and Latinos more generally, but any non-white immigrants) are going to keep moving to this ountry and at some point become the majority demographically. Even though whites likely can maintain a disproportionate share of wealth, those numbers will eventually translate into political, economic, and cultural power. And then what? Many whites fear that the result won’t be a system that is more just, but a system in which white people become the minority and could be treated as whites have long treated non-whites. This is perhaps the deepest fear that lives in the heart of whiteness. It is not really a fear of non-white people. It’s a fear of the depravity that lives in our own hearts: Are non-white people capable of doing to us the barbaric things we have done to them? A ? nal fear has probably always haunted white people but has become more powerful since the society has formally rejected overt racism: The fear of being seen, and seen-through, by non-white people. Virtually every white person I know, including white people ? ghting for racial justice and including myself, carries some level of racism in our minds and hearts and bodies. In our heads, we can pretend to eliminate it, but most of us know it is there. And because we are all supposed to be appropriately anti-racist, we carry that lingering racism with a new kind of fear: What if non-white people look at us and can see it? What if they can see through us? What if they can look past our anti-racist vocabulary and sense that we still don’t really know how to treat them as equals? What if they know about us what we don’t dare know about ourselves? What if they can see what we can’t even voice? I work in a large university with a stated commitment to racial justice. All of my faculty colleagues, even the most reactionary, have a stated commitment to racial justice. And yet the fear is palpable. It is a fear I have struggled with, and I remember the ? rst time I ever articulated that fear in public. I was on a panel with several other professors at the University of Texas discussing race and politics in the O. J. Simpson case. Next to me was an African American professor. I was talking about media; he was talking about the culture’s treatment of the sexuality of black men. As we talked, I paid attention to what was happening in me as I sat next to him. I felt uneasy. I had no reason to be uncomfortable around him, but I wasn’t completely comfortable. During the questionand-answer period—I don’t remember what question sparked my comment—I turned to him and said something like, â€Å"It’s important to talk about what really goes on between black and white people in this country. For instance, why am I feeling afraid of you? I know I have no reason to be afraid, but I am. Why is that? † My reaction wasn’t a crude physical fear, not some remnant of being taught that black men are dangerous (though I have had such reactions to black men on the street in certain circumstances). Instead, I think it was that fear of being seen through by non-white people, especially when we are talking about race. In that particular moment, for a white academic on an O. J. panel, my fear was of being exposed as a fraud or some kind of closet racist. Even if I thought I knew what I was talking about and was being appropriately anti-racist in my analysis, I was afraid that some lingering trace of racism would show through, and that my black colleague would identify it for all in the room to see. After I publicly recognized the fear, I think I started to let go of some of it. Like anything, it’s a struggle. I can see ways in which I have made progress. I can see that in many situations I speak more freely and honestly as I let go of the fear. I make mistakes, but as I become less terri? ed of making mistakes I ? nd that I can trust my instincts more and be more open to critique when my instincts are wrong. This essay is excerpted from The Heart of Whiteness: Confronting Race, Racism and White Privilege (City Lights, September 2005). More information at: http://www. citylights. com/CLpub4th. html#4499 How to cite White Privilege, Papers White Privilege Free Essays Data Analysis Investigation Introduction Research Question: Do individuals in the Midwest experience the affects of white privilege? During this investigation I seek to explore the differences in privilege that males and females, of different race and ethnic backgrounds, experiences in their daily lives. My fellow Sociology of Race and Ethics classmates and I will conduct Peggy McIntosh’s White Privilege survey, in hopes to find any differences in privilege felt by individuals of varying age, gender, race or class membership. My hypothesis is: According to Peggy McIntosh’s White Privilege survey, she suggests that white people are privileged with what she describes as â€Å"an invisible package of unearned assets, which I (Peggy McIntosh) can count on cashing in each day, but about which I was ‘meant’ to remain oblivious. We will write a custom essay sample on White Privilege or any similar topic only for you Order Now White privilege is like an invisible weightless knapsack of special provisions maps, passports, code books, visas, clothes, tools, and blank checks† (McIntosh, 1988). I suggest that with the changing of times, and ever growing equality that this distinct idea of white privilege is no longer prevalent. I believe that, McIntosh’s view of white privilege is no longer applicable in today’s Midwestern society and culture. I hypothesize that age will have more of an effect on responses to the survey than that of gender or race. I predict that younger people (below 20) are at a greater risk of feeling â€Å"underprivileged†. For my second hypothesis, I suggest that overall people in the Midwest feel privileged versus not. I believe this because I feel that the social stratification in the US, especially in the Midwest, has declined creating a more equal environment for all. Data Collection I will receive my data though the use of Peggy McIntosh’s White Privilege survey. First I will take the survey, while recording my answers, and then give the survey to ten other individuals, recording their answers in the same format. My fellow classmates will do the same, then all of the information will be then collected and charted accordingly into cross-tabulation tables. Each survey participant will be asked to rate their responses on a 1-4 scale: 1 = Strongly Agree, 2 = Agree, 3 = Disagree and 4= Strongly Disagree. The date responses can than be interpreted as answers of Strongly Agree, and Agree indicating a greater response of â€Å"privilege† – which McIntosh believes suggests members in a majority group. The data will then be organized into cross-tabulation tables. Each table will contain only two variables – one independent variable (gender, age, race, member of the class or not) and one dependent variable (each statement from the survey). After collecting the data a few changes were made: age was recoded into groups of ages, while also recoding all responses of ‘Disagree’ and ‘Strongly Disagree’ into one value for each variable, both to make analysis easier. Race was also recoded into ‘White’ and ‘All Other Races’ to expedite analysis. Also the ethnicity variable responses were found to be unreliable, so that variable was removed before running the data. When reading a cross-tabulation table it is important to remember that in order to interpret the data response, you must look for the differences in the percentages of responses not in the difference in the number of responses. Also, the needed information is, if the independent variable (gender, age, race or class membership) seems to make a difference in how a person responds to the dependent variable (the questions). After all the data has been gathered and charted, I will then compare the findings to my hypothesis. In order to discover whether my hypothesis is true or false I will evaluate the cross tables of age, gender, race and class completed from the collected data. Exploring the Data – Younger ages (less than 20) have a larger affect than old age in feeling â€Å"underprivileged†. After analyzing the data, I believe my hypothesis that the ages 18-19 feel underprivileged as compared to the older ages, was correct. This is represented in the findings, that of the en questions surveyed, exactly one half the questions (five of ten) the age group 18-19 had the highest disagreement percentage compared to the other age groups. No other age group had close to the equivalent outcomes, the closest age group being groups 24-34 and 45-50 both with two. The findings show that in one half of all situations this age group is presented with, they feel as though they are underprivileged as co mpared to other age groups, but by examining just the 18-19 age group or age as a whole, the majority feel as though the ‘Agree’ they are privileged. This finding is universal through all independent variables. While comparing all independent variables, of the 10 survey scenarios no matter what the independent variable is 70% of the time the participants feel they ‘Agree’ to being privileged. Exploring Data – Midwesterners overall feel â€Å"privileged† versus â€Å"underprivileged† no matter the independent factor. After analyzing the cross-tabulations, I feel as though my hypothesis about the Midwestern society is spot on. The data show’s that across any independent factor (age, gender, race and lass membership) a large majority of the participants surveyed feel as though they ‘Agree’ to being privileged. This is an overwhelming statistic that is constant throughout all independent variables; of the ten surveyed scenarios people agree 70% of the time to feeling privileged. In only, one scenario do people as a whole feel as though they are underprivileged. Overall Analysis and Personal Findings I found the collective results very interesting, especially in the age category. I thought it was interesting that older adults feel less privileged more than or equal to that of middle aged adults. I had assumed, that in our society much like that of the Native American societies that respect and privilege comes with age. I found the data surprising that the age group that tended to feel most privileged was ages 20-21. In four of the ten scenarios, the 20-21 year olds surveyed felt the most privileged or ‘Strongly Agreed’ to the situation as compared to all other age groups. I did not expect this, as the previous age group had felt the most nderprivileged in half of the scenarios, and in only an addition 1-2 years, the surveyed participant went from feeling the most underprivileged to the most privileged. I had guessed that the feeling of privilege would gradually increase with age groups, leaving the oldest age group (50 and older) with the highest feeling of privilege. I thought this, not only because society often deems wisdom with age, but also because the older participants surveyed may have grown up in a more dominant white privilege society, and those same feelings and thought processes would still be relevant to the way they feel they fit in society. All in all, I found very interesting facts from the data collected in every category. Things that I had thought would hold true, often did not. Such as, when considering the independent variable of gender, I assumed that women would primarily feel as though they were underprivileged as compared to men, but the data shows other wise. From this survey, men felt more underprivileged as compared to their female counterparts 100% of the time. Another fact that I found shocking was that when considering race as the independent variable. My hypothesis that white privilege was no long prevalent in the Midwest was incorrect. Participants of the ‘Other’ race felt underprivileged in half of the scenarios, and the other half they only ‘Agreed’ to feeling privileged. As compared to their ‘White’ counterparts, feeling privileged 100% of the time. I do believe that in the Midwest, things are moving close to equality as this is seen in at least half or more of the situations both the ‘White’ and ‘Other’ race group feel as though they ‘Agree’ to being privileged. No one group stands out as ‘Strongly Agreeing’ to be privileged for the majority. This tells us, that although there are still instances of white privilege, the Midwestern society is moving away from that and more towards social equality. Works Cited: McIntosh, Peggy. â€Å"Daily effects of white privilege. † White Privilege: Unpacking the Invisible Knapsack. Wellesley College Center for Research on Women, 1988. Tues. 19 Feb 2013. . How to cite White Privilege, Essay examples