FIRST literacy experience Essay Example | Topics and Well Written Essays - 750 words

FIRST literacy experience - Essay Example The semester has been taken as the most tenable timeframe for observing a literacy experience since it is the most minimal testable and evaluable unit of time. At first, my literacy experience in college was premised upon paying critical attention, as a way of getting meaning out of the scholarly texts I engaged with and lectures and discussions I attended. I had rightly surmised that this was the best way of comprehending the concepts that had been taught and those that had been scheduled for the semester’s outline. As a matter of fact, understanding these course concepts were of great importance since that was the essence of education and a sure way of excelling in college exams. In a closely related wavelength, I would get out of my way to engage past end-of-semester exams to have a gist of the manner in which exams were set. This learning strategy saw me through most of the assignments and continuous assessment exams. However, with the accentuation of time within the first semester, I came to the realization that I was not engaging the best approach and attitude to my scholarly journey in college. This is especially after I had an encounter with critical and creative thinking. I realized that like many, I had mistakenly relegated critical and creative thinking and its facets to humanities and cognitive sciences. Because of my encounter with critical thinking I came to realize that learning is a complex whole which comprises critical attention, critical thinking and active participation, commonly known as the reader-response criticism. It is from this point that I came to realize the importance of translating texts into conceptual terms of cultural, metaphysical and psychological realities, over the traditional interpretative approach. In respect to the foregoing, I embraced and began to adopt the psychoanalytic approach as a way of carrying out intellectual and academic engagements. In the psychoanalytic approach, all literary experiences are defined , qualified and appraised in relation to psychological processes such as projection, introjections, defense mechanisms and identification. Nevertheless, I realized that the method described herein requires more and wider reading exercises so as to have a strong grasp on the concept being taught. It is from this point that of great understanding that I as any other individual following this path was able to: unconsciously develop a love for the discipline I was dabbling in; form impromptu questions in my mind, note them down for further investigation and consultation with my lecturers; challenge some of the theories, schools of thought or standpoints that had been passed on in lecture halls as plausible explanations to a phenomenon [it is in wide reading and understanding that limitations and strengths in some of the schools of thoughts can be noted]; appreciate discussion forums; and strongly appreciate the importance of maintaining a reading and inquisitive culture, in lieu of read ing for exams. The crux of the observation above is emphasized by Hellenga’s observation to the effect that while the traditional method allows people [like myself at first instance] to comprehend and internalize the concepts being newly introduced, the psychoanalytic approach enabled to internalize, synthesize and even proceed to challenge or recommend these newly taught concepts. In this regard, I came to learn that proper education or

African American Religion Essay Example for Free

African American Religion Essay Before Africans were brought to America during the slave trade, they had their own culture and society. They had their own language and dance. They also had their own religion. History tells us that the Europeans justified their abuse toward the Africans as helping them become more civilized because the Africans lifestyle appeared primal to them and not as developed and industrialized as theirs. What is often overlooked is that even though Africans were taken from Africa and Americanized and have been stripped of their religion, culture, language and even their name, the very essence of the African as a people did not go away. Some African American slaves rejected Christianity’s religion because they saw it as the â€Å"white man’s religion†. History tells us American Slave Masters abused the Africans by whipping them like animals and by treating them inhumane. The fact that these slave masters wanted the African American to worship their god was unacceptable for some because they could not fathom why they should worship a god who allowed people to be so badly treated. Some Africans accepted Christianity’s religion and faith by identifying with Jesus Christ, the son of God who according to the Bible was innocent of sin and yet he was beaten, bruised and crucified for the sins of the world. Some African Americans wanted to remain faithful to their heritage yet did not agree with the conjure practices. Seth Holly’s character is a good example of conforming to the economic prosperity of America which was founded by Christians. White Christians enforced Christian beliefs, values, and some practices based on the Euro American Christian interpretation of Christian text. Seth developed a kind of hatred for his own people proving that he has adopted the practices of white America in the early 1900s. â€Å"Niggers coming up here from that old backwoods†¦ coming up here from the country carrying Bibles and guitars looking for freedom. † Seth says. â€Å"They got a rude awakening† (6). Seth signifies the African American who resents assimilation to the white American culture. But, at the same time, he too attempts to connect with his heritage by simply allowing Bynum to live in his home and bless it with his conjures rituals. Seth also participates in an African dance ritual called the Juba. Bynum’s character is introduced by practicing conjure rituals. He cuts open pigeons and spreads its blood onto him as a type of cleansing to communicate with spirits. Bynum represents the African American who chose to remain faithful to the religion of his heritage. Others who have chosen the faith of Christianity view conjure rituals as evil, witchcraft, or demonic. Some African Americans wanted to remain faithful to their heritage yet did not agree with conjure practices anymore. Loomis walks in on the juba dance and goes into a trance after dinner at the boarding house. He had a vision of skeletons emerge from a body of water. â€Å"Loomis: I done seen bones rise up out the water. Rise up and walk across the water. Bones walking on top of the water† (53). Loomis recognizes through the vision, his state of ignorance to the knowledge that will lead him to the new way of thinking. Bynum serves as a supporting character reacting to Loomis’s trance. â€Å"Bynum: They walking around here now. Mens. Just like you and me. Come right up out the water† (56). Loomis’s trance and Bynum’s interpretation of it is a turning point in the story. The skeletons coming from the bottom of the sea in Loomis’s vision represent the slave ships, the disorientation experienced by the slaves during emancipation, and the confusion of his release from Joe Turner. Both Loomis and Bynum have tapped into their ancestral religion. The difference between the two is that Bynum represents the African who never renounced his religion and Loomis is the African-American who turned from conjure religion and converted to the faith of Christianity. After Joe turner took his life away from him, Loomis questioned his Christian faith and his identity. By walking in on the ancestral ritual of the Juba dance, Loomis literally walked into what he had actually been looking for, his religion, consequently, his ancestral identity and this is why he fell into the trance. Throughout the play conjures is encompasses four generations; Bynum’s father, Bynum, Loomis, and the neighbor boy Reuben. Reuben’s vision is of Seth’s mother by the pigeon coop, she encourages Reuben to release the caged pigeons. Wilson writes in a way that leads the reader to believe that Loomis needs to find his missing wife. Martha Pentecost is not the one who was lost; Loomis was the one who was lost, wondering around from town to town, searching. Loomis came into the state of belief when Bynum helped him translate his vision. That vision represented Loomis going back to his ancestral conjure religion. Loomis needed to find Martha Pentecost simply to say good-bye to her and their life former together. Up until this point of the story, I believed that Loomis needed to find his wife so they could live out the rest of their lives as a happy free family with their daughter. However, it is made pretty obvious this was never Loomis’s intentions. â€Å"That goodbye kept me out on the road searching,† Loomis says, â€Å"now that I see your face I can say my goodbye and make my own world† (90). Martha Pentecost, a woman of Christian faith, represents the African who assimilated into white America’s culture and Loomis needed to find her to say good-bye to her and the Christian faith. Martha stands by her Christian faith by accusing Loomis â€Å"you done gone over to the devil† (91). White man’s religion believed that conjure was evil or the way of the devil. Loomis finds it easier to reject her for her Christian beliefs. â€Å"Loomis: Great big old white man†¦your Mr. Jesus Christ. Standing there with a whip in one hand and a tote board in another, them niggers swimming in a sea of cotton† (92). Loomis proves with his statement, his version of a bible story that differed from other African Americans but was similar to that of the white man who believed that they were on a level below God and the African’s were beneath them, African’s were one third of a person. Loomis now believes that if African’s are going to be free then they have to take charge of their own destiny. Martha Pentecost represents the African American’s religion, she identifies that Loomis needs to â€Å"be washed in the blood of the lamb† (92) and â€Å"you done gone over to the devil. (91) Through class lessons I learned that African American slaves compared themselves with stories in the bible to instill hope of a life free from oppression, violence, and bondage. Jesus according to the bible was innocent of sin and yet he was beaten, bruised and crucified for the sins of the world. The hope of reigning in heave with Jesus is considered the ultimate reward for suffering life’s trials and tribulations. It is the faith of the African Americans who accepted Christianity religion. Blacks trusted in the Lord instead of man. America was Egypt in the exodus story and as long as the enslaving and oppressing took place America would face the same wrath as Egypt. â€Å"Stand still and see the salvation of the Lord. † The bible was depended on in justifying and motivation rebellion for the blacks and used as a tool to keep blacks enslaved by the whites. African Americans used sermons, song, and prayer to convey and teach their message of travail and triumph of Israel. Some African Americans could not get past the treatment from the white people that called themselves Christians and as a result they rejected Christianity. Selig’s role suggests that the link between characters is the acquisition of material goods. Selig admits that his ancestors have always made their living pursuing African Americas; his great grandfather transported slaves from Africa, his father captured runaway slaves and returned them to their masters for a reward, and Selig locates displaced people for a fee. Selig attains his ecstasy through consumer capitalism, through the selling of material goods. African Americans are objects for exploitation and exchange in the new economy. He binds African Americans to the economic system, demanding payment of his services and products which necessitates subsistence labor by taking them from one construction site or work site to another, similar to a temporary employment agency today. You pay for an employee to work for some time, but Selig is getting paid by the person looking for work or a ride to a chance of freedom. Selig cannot find a person that has not purchased a dustpan from him because he keeps the names of his customers. Seth is determined to achieve material success, he has very little patience for African Americans migrating north looking for the same prosperity that he desires. Seth is very demanding of his patrons, insisting on advance payment in full, and is preoccupied with maintaining a respectable house. â€Å"It’s hard enough now without all that ignorant kind of acting. Ever since slavery got over with there ain’t been nothing but foolish-acting niggers. Word get out they need men to work in the mill and put in these roads†¦ and niggers drop everything and head north looking for freedom. †(5, 6) Seth wants to blend in with the white man’s world; therefore he keeps a link with Selig by negotiating the manufacturing and sale of dustpans. Seth does not have any idea of what it would be like to be a slave, as he was born free in the North and was educated. He demonstrates his education with his math calculation when dealing with the boarding house patrons and the quick notation of him letting Selig know that he is trying to overcharge him for the dust pan materials. Educational differences played a role in tension with Southern blacks, most of who were forbidden from learning to read, saw religion as a matter of oral tradition and immediate experience and emotion. Northerner blacks, stressed that one could not truly be Christian unless they was able to read the Bible and understand it. This play denies individual worth and identity for some of Wilson’s characters. To be defrauded of the products of one’s labor or to see that creation diminished, like with Jeremy and the guitar contest, is to be denied a reflection of individual worth and identity. If people have been separated from this truth of individual worth and identity through oppression their capacity to bond with one another, form friendships, or couples, families are undermined. Social alienation in Wilson’s characters are expressed in their stores of broken relationships, uncertainty, or suspicion that they feel toward one another. â€Å"Seth: Something ain’t setting right with that fellow, Bynum. He’s one of them mean-looking niggers look like he done killed somebody gambling over a quarter. †(20) Connection between oppression, alienation from self and inability to form bonds with others is displayed in the character of Loomis. Joe Turner’s ability to oppress Loomis carried a judgment of non-worth. â€Å"Loomis: He told me I was worthless. Worthless is something you throw away. Something you don’t bother with† (73) Turners judgment of worthlessness forced Loomis to accept the reality of the white man’s power; he was marked as â€Å"one of Joe Turners niggers and forced to forget his song. †(71) Being alienated from himself and displaced with his relation to the world, Loomis is unable to establish bonds with people around him. The oppression encountered by Wilson’s characters is material or economic, that oppression is spiritual as well in the capacity to deprive the individual of a sense of himself or his unique song. The reawakening of Loomis after his encounter with cultural wisdom is not the self discovery of an average African American but creation of a new source of cultural wisdom, a new African holy man. Wilson uses many metaphors throughout the play. The song is a metaphor for Loomis’s identity and the African American cultural identity. Music is a large part of African American identity, so it makes since that in search of one’s identity they are searching for their song. The boarding house serves as an inn for traveling folk, but the tenants actually receive a form of healing during their stay. Tenants get direction and guidance from Bertha and Bynum. The shiny man that Bynum is in search for signifies African American independence. The man that Bynum met on the road was an independent African American, just as Loomis was freed by his past when he cleansed himself in his own blood. â€Å"Bynum: Herald Loomis, you shining! You shining like new money! †(94) Loomis has dismissed that the blood of Christ can wash away his sins and make him the man he used to be, but by washing himself in his own blood he has sacrificed the old life to begin his new journey on his terms. Bynum’s shining man has been found, meaning his work is complete; he has passed his powers on to the next generation, Loomis. â€Å"They tell me Joe Turner’s come and Gone† is a song that is sung by Bynum, when I first read the story I thought that the meaning was came and now he is dead however, the second time I read the play I realized that it meant that Joe Turner has come and snatched the men and now he is now gone. August Wilson uses symbolism in the play as a very important part in conveying the meaning of the story. Wilsons use of symbolism is demonstrated through Mr. Wilsons use of the road, Martha Pentecost, and Herald Loomis. Symbolic importance is give to the word freedom. The word freedom has instilled hope into the lives of African Americans: during slavery, hope for the release from bondage; after emancipation, the right to be educated, employed, and to move about freely; twentieth century, social, political, and economic justice. Freedom has always stood for the absence of any restraint, because God made all men from his image. There are a number of characters that travel around searching for their place in the world. Mattie, mentions that she keeps on looking, seems like she just keeps starting over, I ain’t never found no place for me to fit. † (76) Reuben tells Zonia, when he finds out that she is leaving the boarding house in search of her mom, â€Å"when I get grown, I come looking for you. †(84) Jeremy does not seem to care much when he loses his job because, â€Å"don’t make me no difference. There’s a big road out there, I can always get my guitar and find me a place to stay. I ain’t planning on staying in one place for too long noway. † (64) Martha Reverend Tolliver moved the Church up north because of the trouble the church was having. When the Civil War finally brought freedom to previously enslaved African Americans, the task of organizing religious communities was only one element of the larger need to create new lives, to reunite families, to find jobs, and to figure out what it would mean to live in the United States as citizens rather than property. August Wilson’s play, Joe Turner’s come and Gone, examines African Americans search for their cultural identity following slavery. Bibliography Murphy, L. G. (2000). Down By the Riverside. New York: New Yourk University Press. Wilson, A. (1988). Joe Turner Come and Gone. New York: Penguin Group.

A Discussion of Martin Luther King Jr.s Letter From Birmingham City Ja

A Discussion of Martin Luther King Jr.'s Letter From Birmingham City Jail Martin Luther King Jr. discusses the advantages and purposes for his theory of nonviolent direct action in his Letter From Birmingham City Jail. He shows four basic steps that must be taken to achieve nonviolent action. They include 1) collection of facts to determine whether injustices are alive; 2) negotiation; 3) self-purification; and 4) direct action. Each of these steps will be explained as part of King's argument later in this essay. The main purpose of a nonviolent campaign is to force any community to confront a problem rather than refuse to negotiate or face a specific issue. In the letter, King discusses his group's reasons for coming to Birmingham. He states that Birmingham is "probably the most thoroughly segregated city in the United States" and that much violence has taken place against Negroes there. He goes on to discuss how his attempts to negotiate with white merchants to remove racially offensive signs from store windows had failed. This caused King and many other s to become discontent. There was also resentment towards white people because Negroes made up an overwhelmingly sizable part of the poor. Violence had evoked a fear in all Negroes, and resentment built up against the whites. King discusses how leaders have asked him to wait to take action, but he rejects this request by saying it is "difficult to wait". He simply refuses to sit back and watch his people being hurt and oppressed time after time. He claims that the white moderate is the group that is more devoted to discriminate blacks because they care more about order than justice. These moderates are complacent and would rather see no tension instead of the presence of jus... ...nk that if King were alive today to witness the recent events at the World Trade Center, he would again preach nonviolence for the American people. He would be saddened to see our government retaliate with violence. I don't think the United States would be able to follow his four steps of nonviolence. We have achieved the first two steps of recognizing the direct injustice against us, and we have attempted to negotiate with the leaders of the Taliban. I think our country would not be able to reach the step of self-purification. As the ultimate power in the world, the U.S. would not be able to simply accept blows against our government, freedom and liberty. I think it would be hard to solve this terrorism today with nonviolence tactics only. I think this because it is an international, political, and economical issue rather than a social injustice against a minority.

Adrift In A Moral Sea: Should We Help The Needy?

In his article, Hardin presents a compelling argument why we should not help the needy: we cannot afford it. And by all means, I agree with Mr. Hardin. The bottom line is it is not in our interests to help the needy. It may be that sympathetic people’s hearts are bleeding with the fact that 790 million of the world’s population is chronically undernourished and starving when all over the world it is standard procedure for stores to routinely dispose food that they were not able to sell for the day. We see them in pictures or news clips: the poor in Africa burning under the sun, the hungry children in Asia going through the piles of garbage looking for food. We feel sorry for them, but we are happy we are not them, that by some contingent force we ended up being born in a wealthy country. We may want to send them food and clothing and other parcels with wishes of peace and love, but if we really want to help them, then I think we should give them what they really need. Most of the â€Å"needy† come from developing and in-transition countries, whose histories are characterized by civil wars, revolutions and struggles for freedom from colonizers, then struggles for freedom from tyrants; and whose financial records show glaring foreign debt. The World Bank recorded that for every dollar that the developing world receives in grants, it pays $13 for debt servicing. In the Jubilee Year of 2000, Pope John Paul II called for the cancellation of all foreign debts so that the poorer nations can focus on rebuilding and strengthening their economies and governments and providing services to their people rather than being harassed to pay their foreign debt that they acquired because of the colonization trend (and almost all developed countries had colonies), and of the two World Wars which they were mere casualties of. It seems to me then that if we really are serious about helping the poor, then we should not be giving them food or grants – we should be repaying them for ravaging their natural resources and enslaving their ancestors, for subjecting their nations to the highest form of discrimination and robbing them of their rights, and for destroying their lands and lives with our selfish wars. And the payments should be adjusted as per inflation and with interest. Of course, no one will agree to that. If we did not let the Jubilee Year weaken our resolve, why now? If we cannot even admit our mistake at Vietnam and apologize, why should we humble ourselves before the poor of the world, even if they are the majority? Let us think of the food program and the foreign assistance to other nations as our way of making it up to them. That is the best that we can do, since handing over our wealth is out of the question. The thing is, even with the food program, there is hardly any improvement in the hunger problem, and even with the grants the poverty levels and the population issues remain. In The State of Food Insecurity in the World, it is acknowledged that there have been significant improvement in agriculture technology and by all means, there is more food than ten years ago. But the problem of hunger persists because there are adequate infrastructures and mechanisms – roads, shipping systems – to deliver the food to people. There is a vicious cycle of hunger, poverty and overpopulation, but do we solve their problem? According to the Population Reference Bureau, the less developed world has on average a population growth rate of 1.5 compared to the .1 of the more developed world. Apparently, high mortality rates, the lack of food and adequate resources are not stopping them from producing offspring. In Darwin’s survival of the fittest, they seem to be doing just fine. I may be accused of being simplistic in my argument, but the needy have governments, and more than that, they have their own minds. They should know by now that there is not enough food where they are, there are very few opportunities, and so if they wanted to help themselves maybe they should focus more on looking for food and work than having babies. If their governments cannot take care of them, should ours do? Presently, we are facing our own social security issues; why would we want to trouble our government with providing for other people when there is an impending danger that we might not be having enough for the future? And why even dwell on the hunger in Africa when in our country there are hungry, homeless people? As Hardin pointed out, there is not enough space in the lifeboat. Either they make their own lifeboat, or they learn to swim to an island, what is important is that they should do something rather than just accept their fate of drowning just because the metaphor says so. It is a battle of survival, of preserving interests. If helping the needy will not cost anything and even placate our moral sensitivities, then we will help them. But as it turns out, we cannot afford to feed the millions of hungry people. Everything that we give them we take from our future stock, from that which we hope to give to ourselves in our old age, to our children and to our grandchildren. And when faced with giving to strangers or looking after our own families, nobody is the Good Samaritan. WORKS CITED: 2005 Human Development Report, United Nations Development Programme Global Development Finance, World Bank, 1999 The State of Food Insecurity in the World. Italy: Food and Agriculture Organization of the United Nations, 2006.

Wegmans Swot Analysis

Wegmans Strength Wegmans is not only strong in its presence for exciting shopper's eyes with its great food emporium, but also a company that shows that they care a lot about their employees. It recently early the title of being one of the top Fortune 100 companies to work for due to its great assistance programs and employee benefits. From overseas training in wine, cheese, etc, for department managers to scholarships for their young people.These also apply to the way they serve customers. Other perks received while working for Wegmans include job sharing, compressed workweeks, and telecommuting; thus, offering more flexibility in employee lifestyles. The lesser publicized strengths are their demographic research to build in the right locations,a strong Store Brands program, and their health & wellness initiatives.Wegmans also has a strong and efficient supply chain system, in which it uses the â€Å"farm to market† system thus reducing the company’s inventory holding costs and getting the produce into the stores as quickly as possible. Weakness Still a large amount of people have a preconceived notion that Wegman's prices are consistently higher than those of other chains. Knowing this, Wegmans tried hard to overcome this for the last 10 ten years to acheive the â€Å"everyday low price† seal in many of its high volume products.A strong private label program has accelerated Wegman's effort to keep the prices to low; however, this has ignited an outcry from manufacturers and suppliers who compete for shelf space and claim Wegmans’ house brand is overextended in some areas; thus, causing frustration among customers about the lack of a national brand options. Other internal challenges that Wegmans need to overcome is its pricing policy and margin requirements that creates strained relationship with vendors OpportunityWegmans see an increaseing market potential to meet the growing demand for organics and health food products. The incre ase in square feet of its â€Å"Nature market place† section reflects Wegman's nimble efforts to become the food emporium showcasing the hottest natural food trends in the industry. Another large Wegmans opportunity is business expansion in the U. S, since it still regionally compact and limited to 75 units in the Mid-atlantic and the Northeast coast. Threat There is increasing competition from two fronts: high-end (Whole Foods) and price competitive (Wal-Mart, and Aldi).Giant Foods is also a regional competitor that is currently doing a complete renovation of its stores. Other external threats include an economic downturn that affect core shopper spending habits. With the increasing trend towards convenience, ecommerce giants such as Amazon is also a big contender in competing consumer spending. In this highly competitive low margin grocery industry, Wegmans need to understand their core competencies and focus on what they deliver best: high customer service, strong store br and program, and exciting dining and shopping experience.