Yep

Oct. 20th, 2011 04:33 pm
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Canada was colonized a very long time ago. The times have changed and so have the “settlers” views on aboriginals, but there still is a small tinge of racism circulating. Taiaiake Alfred wrote “The Ethics of Courage” that entails some possibilities that the Onkwehonwe people can take to overcome the struggle against the negative effects of colonialism; that still are in effect today. His voice is stern but inquisitive about previous attempts of revolution and if they could or could not apply to today’s day and age.

Alfred uses a few examples of people trying to overcome the oppressors by revolution. For example, the French did well for the Vietnamese people in the sense of improving education, transportation, communications and infrastructure but their unfair demands; racism and exploitation burdened onto the Vietnamese were pushed too far. The French regime and Vietnamese ideas did no coincide with each other, so an armed revolution was a way, “to replace imperial rule with a self-determining Vietnamese state.” Ho Chi Minh stated, “one doesn’t in fact gain independence by throwing bombs and such. That was the mistake the early revolutionaries all too often made. One must gain it through organization, propaganda, training and discipline.” They traded arms with the Soviet Union and China to accomplish autonomy from the French. An armed attack wouldn’t happen because that the Onkwehonwe people would most likely not give their lives for a revolution against the state. Violence would make the real idea Onkwehonwe such as suffering from racism on all levels any effective way of fighting it would vanish. Alfred believes that liberation cannot be accomplished with violence because if it ever was successful would lead to more violence. The Onkwehonwe people follow principles similar to Gandhi’s of non-violence and using words to inspire people to stand up and take action, such as demonstrating acts of autonomous courage. To speak out and effectively accomplish zeroing out racism that’s embedded into colonial societies would dangerous because it could push people out of their comfort zone and surpass acceptability.

The audience would be most likely First Nations people because he refers to Caucasians as “settlers” and “evil colonizers” throughout the essay.
The troubles that effect the Onkwehonwe of racism can be overcome and having that mind state is what Alfred believes is the true ethics of courage. He wants to put that notion into our minds that it would be overall more positive for the future if that were a continuing idea.
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I’m not sure what jokes in were like in1729, but Jonathan Swift certainly must have made a few Anglo-Irishmen thoughtfully smirk at the common dislike for Roman Catholics, while reading “A Modest Proposal”. All prejudices aside, Swift does impose a very important statement on how people were dealing with poverty. Being considered the most prestigious prose satirists in the English language, this essay sold me to believe it. Swift reckons people’s views and solutions to care for thousands of poor families with children render ineffective and more attention could be paid towards the poor.

His proposal was to sacrifice the poverty stricken children by selling them as food to gentlemen and ladies for a decent amount of shillings resulting with less poverty. “I shall now therefore humbly propose my own thoughts… I have been assured by a very knowing American of my acquaintance in London that a young healthy child well nursed is at a year old a most delicious, nourishing, and wholesome food, whether stewed, roasted, baked, or boiled; and I make no doubt that it will equally serve in a fricassee or a ragout.”

This is supposed to be obvious that it’s a joke, proposing an idea of babies being raised to a year old then sold as food, making money for the poor and adding to culture. He actually goes into the detail of how to sustain a solid production of these babies for food, similar to how they breed sheep and cattle. The purpose of this essay is to mock the ridiculousness and ineffectiveness of the peoples illogical plans of action of dealing with poverty and labor problems presented during that time. There are also a few attacks at the landlords because during this time because the public viewed them dealing with their product ineffectively, food was produced mostly for export rather than domestic use.

Eating babies would also contribute to the culture of upper class; it would entertain guests and finely contribute to taverns past the means of a roasted pig. It would, as he proposed: reduce the amount of Roman Catholics or Papists, the key breeders, considered to be the most dangerous enemy, and overrun the Anglo-Irish community annually. The poor would have easy access to profitable fiscal investments and release of financial burden for them because until a year old they are fed breast milk. The money spent on trying to look after the poor would actually bring substantially larger revenue to circulate around for improvement in Ireland’s growth and manufacturing. Swift also says that it would bring marriages closer together by having competitions of who could bring the fattest baby to the market, finding pride in their work.

All of these promises of profit in Swift’s proposal were unrealistic and what some might view as offensive but cannibalism was just a literary standpoint to make people feel as cheated and disgusted as he did with the ineffective political decisions on dealing with poverty. Daring anyone to step forth and give him perhaps a better proposal of how to deal with the reality that not everyone has the means of noblemen and their wives. He leaves the question out there for the public and this being one of the most remembered essays of 18th century, it definitely had its effect on people.
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Through a gift, came profession for Ken Dryden, a famous goalie having a life of celebrity, opened up a door that could never be closed. Fame carried its everyday burden. Being spoken about, turning heads, signing autographs and countless gifts of admirations were great, but flooded his daily life. The media made it easier for him to be famous off the ice. Just because he was an excellent goalie it didn’t mean that he was some kind of special human being without fault (which was often portrayed) he struggled and lived life just like the rest of us. He is not brighter, kinder, or more capable of excelling at everything he did because he was a good goalie, the aura of being successful and famous often distorted the reality of who he really is. This could be seen as a confession about how the hockey game opened a field of manipulating the truth with a media image. This is the real “Ken Dryden”.

In his younger days of being 23, he believed that he had to become all of the things the media portrayed him to be, this being problematic because it’s incredibly unrealistic. Growing older, growing past all the constructs of him, gaining a larger sense of reality, Dryden mentions that his accomplishments are somewhat similar to the ones that we’ve overcome.

When “The Game” was published he was 36, he had finished a degree in law, and was inducted into the Hockey Hall of Fame. A veteran of being in the limelight, the glamour of being famous had obviously worn off and in this book he really displays a very honest realism of how the game was not only on the ice. “… Want to be an antique collector? Collect an antique…tell a journalist, sound enthusiastic, and, above all, play well. Then stand back and watch what happens… Presto, it’s part of your standard bio. And your image.”

Part of the game was not only hockey but also playing a part in the media, whether he liked it or not. When he grew and could look past all the hype, a realization of many important things stuck out more than they did before. Such as: We’re not super beings; we’re all people living life as it comes and the average human beings are under looked and less appreciated when they shouldn’t be.

The demographic of people who would grasp this are the older hockey fans, people with a strong political interests who are curious about Dryden’s past and college/university students who are instructed to. Dryden tells us that having a professional career in hockey requires not only playing on the ice, but also playing the roll that is given to him; being a person for the people, which was not always necessarily the truth.

Chasing the rainbow will do you no good because it’s chasing something that cannot be caught. And not get upset because every human being is disappointingly normal despite the fame. The purpose of writing this is that there are added pressures of being a professional athlete during the game and off, coping with the intense commands of media attention cause strife in discovering who you actually are, not through the camera’s eye.

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