The Tragedy that is 'Manifest Destiny'

"And about the Indians, considered to be "like animals" by the "settlers" (a very benign euphemism for what they actually were), who did not understand their description as a compliment" (612)

"By viewing the experiences of animals-- such as dogs and "milk cows"- through the lens of human slavery, we come to realize that master/slave relationships permeate our culture" (623).

"cultural blinders hinder our ability to see society's (current) slaves as the individuals they are, while simultaneously obscuring our own motivations from us" (623).

In "Am I Blue?", the narrator explores past injustices to compare to the suffering of Blue, her neighbor's horse. Just as animals were exploited for human incentive, she says, "And about the Indians, considered to be "like animals" by the "settlers" (a very benign euphemism for what they actually were), who did not understand their description as a compliment" (612). Just as the truth about the Native American genocide was hidden behind an iron curtain of American policy, the exploitation behind slaughterhouses and the meat industry is intentionally kept in the dark from American citizens. In order to justify political action, the government constructs policies used to convince the masses for movement. More specifically, the 19th century government created the term, "Manifest Destiny" describing the movement as an inexorable opportunity for the American people to spread democracy across the land. The belief of economic success and overall prosperity was enough for settlers to trust the hands of the government and its expansionary measures. Little did the people know, this movement was responsible for the killing of thousands of Native Americans during this conquest. Native tribes were forced off their land and placed into reservations and "boarding schools", which are interment camps provided by the federal government.


Just as the truth was hidden from the public by political policies during the 19th century, the current voyage in animal testing and medical research has condoned the death of millions of lab animals. This empirical suffering has shown that "By viewing the experiences of animals-- such as dogs and "milk cows"- through the lens of human slavery, we come to realize that master/slave relationships permeate our culture" (623). A lot of our reading discusses the inherent power struggle humans suffer from, but these examples truly illustrate just how devastating the political power dichotomy has become. Just as the Native Americans were seen as means of economic exploit, innocent animals are viewed as sources for anthropocentric development. Our American "cultural blinders hinder our ability to see society's (current) slaves as the individuals they are, while simultaneously obscuring our own motivations from us" (623). Just as we have call for a reparation for our past government's actions, I think it's time to acknowledge the genocide that goes on behind closed lab and research doors. Most of the actions done against these animals are supposedly justified for the sake of medicinal development in the United States. Yet, very little is done to challenge the authorities on this question. This type of ignorance and false hope places the government in the "master" position once again.

Gendering Animal Exploitation

Particularly concerned with women's rights and representations, I found Dunayer's essay compelling as he compares the implications of sexism to Speciesism. Many "Feminists have been acutely aware of connotation, arguing that many terms denoting women come, over time, to take on negative connotations, especially sexual"(Gibbon 25). Dunayer explains that these types of metaphors impose a negative image of both women and nonhuman animals. Similar to Dunayer's views, author Carol J. Adams explains the patriarchal culture's authorization of eating animals. The oppression of women and other animals are overtly interdependent and meat has become a symbol for the patriarchal control of animals. 

Pop singer Lady Gaga justifies her outfit as a criticism against patriarchal
stereotypes claiming she is "not a piece of meat". 

I'll admit, like most people I thought this criticism of patriarchal language was rather trivial. However, every instance of this linguistic practice brings us one step closer to an oppressive state. As long as specisism has existed, patriarchy has similarly been entrenched in society. Early practices of both ideologies enforced human supremacy and patriarchal lifestyles. As men have become more politically dominant, it has become difficult for women to exercise political power over the language and discourse of today's society. The reasoning behind such language suggests that "Patriarchal men would not have linguistically appropriated humanness unless it represented superiority and privilege to their speciesist minds" (591). Apart from language, patriarchy and speciesism have also been applied in the utilitarian framework. Man's excuse for animal dominance is that the exploitation is key for the survival of the greater good of humanity. But "however one interprets it, whatever practical, technical, scientific, juridical, ethical, or political consequence one draws from it, no one can deny this event any more, no one can deny the unprecedented proportions of this subjection of the animal" (599). At an early period of human civilization, meat has been a valuable economic commodity; those who controlled this commodity achieved power. Affluent families hunted and dined with massive amounts of meat, whereas poorer or lesser off communities would rely on vegetables for sustenance. Our conquest of meat and "This reduction of the animals, which has a theoretical as well as economic history is part of the same process as that by which men have been reduced to isolated productive and consuming units" (606). Feminist could argue that to remove meat is to threaten the structure of the larger patriarchal culture.

Gibbon 1999 (Margaret, Professor at the School of Applied Language and Intercultural Studies, Dublin City University, “Feminist Perspectives on Language, Pg. 25-26)

We need factories of death; we need factory animals.

            Although Elizabeth Costello is portrayed as a feeble aged woman, she remains strong and passionate by defending animals rights and her philosophy. Similar to Costello, Kafta stands before an academic audience speaking on behalf of his passion. Kafta says, “For the Academy it will not provide anything essentially new and will fall far short of what people have asked of me and what with the best will I cannot speak about- but nonetheless it should demonstrate the line by which someone who was an ape was forced into the world of men and which he continued there” (558). Both Kafta and Costello might feel otherized from the Academy but nevertheless they express their unique beliefs. Costello is aware of the dissent surrounding her beliefs yet it does not seem to influence her. In fact, Costello’s own daughter in-law disagrees saying “I find her philosophizing rather difficult to take” (91). She continues to say, “Respect for everyone’s world view, the cow’s world view, the squirrel’s world view, and so forth. In the end it leads to total intellectual paralysis” (92).

            Along with many other people, Norma questions Costello’s speeches, which attempt to move towards biocentrism. During Costello’s lecture, she alludes to Ted Hughes’ poem called ‘The Jaguar”. Costello explains that the poem brings record of an interaction or engagement with the jaguar saying, “His stride is wildernesses of freedom: The world rolls under the long thrust of his heel” (568).  Furthermore she suggests that this personification diverts from the connection from animals and humans, and looks only in the abstract. Costello continues to explain that this artificial connection assumes animals act through the individual. However, man is the only species that can act and think so individualistically- for the sake of our ecosystem. She also criticizes society for the exploitation and commodification of animals. Costello explains that in order to satisfy our desires “we need factories of death; we need factory animals” (97).  This type of dehumanization is also analogous to the Holocaust. Jewish philosopher Adorno defends such comparison saying, “Auschwitz begins wherever someone looks at a slaughterhouse and thinks: they’re only animals” (570).  

The Philosophers and the Animals

"We can only have one death of our own; we can comprehend the deaths of others only one at a time.  In the abstract, we may be able to count to a million, but we cannot count to a million deaths" (63). 


"It is a philosophical language in which we can discuss and debate what kind of souls animals have, whether they reason or on the contrary as biological automatons, whether they have rights in respect of us or whether we merely have duties in respect of them" (66).


"At the beginning of "The Poets and the Animals" we are offered the quet anger of a poet who objects to Elizabeth Costello's analogy between the murdered Jews of Europe and slaughtered cattle" (509). 


Elizabeth Costello, an aging somber women, speaks on behalf of the silenced animals who have been slaughtered and killed for human's desire. Although she is depicted as frail and weak, Coetzee emphasizes her power and fervor when lecturing at the university. In fact, Costello is so ardent about her position that "At the beginning of "The Poets and the Animals" we are offered the quet anger of a poet who objects to Elizabeth Costello's analogy between the murdered Jews of Europe and slaughtered cattle" (509). To entice the audience, Costello compares the killing of animals to a genocides saying, We can only have one death of our own; we can comprehend the deaths of others only one at a time.  In the abstract, we may be able to count to a million, but we cannot count to a million deaths" (63). With this said, many argued Costello undercut or devalued the Holocaust. However, if anything, Costello reveals that this ongoing violence is present even today. Many animal liberationist made this comparision in terms of the violence, destruction and dehumanization both have caused. Similar to the Agricultural industry's practices, Nazi German inflicted similar pain on innocent citizens. During this period, "Some Jews' skins were preserved by Nazis for example, to be used for lampshades. Obviously, animals are themselves skinned for furs, feathers, and leather" (538). 

Just as the conquest over animals is defined as Speciesism, Nazism was solely fueled on biological racism and anti-semitism. Those who oppose this comparison argue it's moral intentions against victims of the Holocaust. But I think Costello's speech and her analogy was justified to shed light on such an alarming issue. Rather than taking offense to such a claim, we must acknowledge the magnitude of animal abuse in today's society. Rather exhibiting denial, Costello's comparison forces us to remember and acknowledge our injustices. 

Earthlings Part II

"The time has come for each of us to reconsider our eating habits,

our traditions, our lifestyles and fashions, and above all,

our way of thinking."

While watching the second portion of this film, my main concern was looking for a solution to the problem. After seeing each heart aching scene, I desperately hoped for some sort of solution or alternative to the status quo's dehumanization. Although Earthlings does not necessarily provide a step-by-step process for animal abuse, it sought a more ideological shift away from instances of Specism. The film urges that "The time has come for each of us to reconsider our eating habits, our traditions, our lifestyles and fashions, and above all, our way of thinking." Rather than taking a radical stance, I think the film proposes a gradual shift away from what our accepted norm. Because the consumption and commodification of animals has been so deeply rooted in society's culture, rethinking of our ways seems most appropriate. 

We must question our ethics when it comes to
the commodification of animals.

In addition to this rejection, another plausible solution is through questioning the state in matters of animals rights and protection. Organizations such as the Animal Liberation Movement seeks legal action towards the emancipation of fellow earthlings. The ALM seeks an end to the moral and legal distinction drawn between man and animal, an end to the exploitation, and an end to their use in the research, food, clothing, and entertainment industries. Legally speaking, Liberationists criticize The U.S Department of Agriculture for enforcing stricter laws in the status of animals as property. 

Personally, I find that taking a firm stance against animal abuse is the only way to ignite change. So in addition to instigating an ideological shift, we must challenge the authorities who allow such atrocities. 

Psychoanalysis of Sadism

Sadism and the human psychology is heavily
linked to animal abuse.

For years, psychologist have searched for the underlying motives for those who abuse animals. Concerns have risen that "In addition to growing sensitivity to the rights of animals, another significant reason for the increased attention to animal cruelty is a mounting body of evidence about the link between acts and serious crimes of more narrowly human concern child abuse, rape, and homicide" (497). Research has shown that these acts are conducive to sadist behavior. Sadism, is the "Enthusiasm for inflicting pain, suffering or humiliation on others; spec. a psychological disorder characterized by sexual fantasies, urges, or behavior involving the subject of another person to pain, humiliation, bondage, etc." (485). There is growing empirical evidence for the connection between animal abuse and sadist violence. In Hogarth's The Four Stages of Cruelty boy's who are portrayed innocent are, "Conspicuous in the center of the plate, he is shown being assisted by other boys to insert an arrow into a dog's rectum"(492). As grotesque as these scenes are, they reveal the disturbing tendencies of the human psychology. Those who study psychopathy conclude that sadism is strongly suggestive that the sadist carries the desire to control and dominate their objects. During the process, the emotional detachment from people or animals allows them to dehumanize the subjects.  This form of aggressive behavior has taken a sharp affect on animals in all industries and aspects. Unfortunately, man's attempt for dominance has resulted in thousands of animals to be tortured, killed, and slaughtered. Not only do I empathize for the innocent lives lost but also for the those who experience such disturbing feelings.

The story of Tom Nero reveals the
motives behind sadist and animal torturers.

Earthlings Part I

"Though among the members of the human family we recognize the moral imperative of respect (every human is a somebody,not a something), morally disrespectful treatment occurs when those who stand at the power end of a power relationship treat the less powerful as if they were mere objects."

Francis Bacon's "Painting" depicts beef carcasses hanging as an
allusion to the massive killings during the holocaust

As disturbing and grotesque the film Earthlings was, I think it was imperative that we unveil the truth as to what atrocities humans commit against other species. The most compelling aspect of this documentary was the relation to humans and their desire for power and conquer over the weak. The film explains that, "though among the members of the human family we recognize the moral imperative of respect (every human is somebody, not a something) morally disrespectful treatment occurs when those who stand at the power end of a power relationship the less powerful as if they were mere objects". The film suggests that the ongoing slaughter of animals could be compared to the Holocaust in 1933. We often considering preying on the weak as a barbaric action, but Earthlings reveals how this marginalized hierarchy is present in every aspect of our lives. Science, recreation, and agriculture are just a few fields where we have exploited animals for anthropocentric gain. There comes a point in time where we must draw a  line for what is ethical and what is not. If holocaust was deemed one of the greatest acts of inhumanity on this world, what makes this any different? Similar to animal testing, the Nazis would conduct brutal experiments on innocent Jews under the justification for science. Dr. Josef Mengele, known as the doctor of death, was highly known for his brutal experiments, specifically on children. Being brought up in this society, we have learned that these past actions were both extremely unethical and barbaric to the human race. Yet, the slaughter of thousands of animals is never contested. This supports the idea that we as humans desire the ability to exercise our power in sometimes inhumane ways. As the quote explains, it is easy for us to commit to our moral imperatives when it is in respect to our equals. But in some instances, we try to create a marginal distinction through imposing power, authority, and coercion. 

German Nazis were responsible for some of the greatest inhumane
acts committed to a group of people. How are they different from
animal abusers?

Vivisection

“No greater service can be rendered to the cause of truth, in this fiercely contested field, than to reduce these shadowy, impalpable phantoms into definite forms, which can be seen, which can be grappled with, and which, when once fairly laid, we shall not need to exorcise a second time” 463.

“Darwin’s theory of evolution by natural selection questioned the religious justifications for human elitism” (474).

The Tea Party displays both humans and animals coexisting

As all great writers seek to uncover the truth, Lewis Carroll similarly presented fallacies in the justification of vivisection. Carroll found this most critical as, “No greater service can be rendered to the cause of truth, in this fiercely contested field, than to reduce these shadowy, impalpable phantoms into definite forms, which can be seen, which can be grappled with, and which, when once fairly laid, we shall not need to exorcise a second time” 463. While Carroll does refute pro-vivisectionist arguments, he does not however, offer a solution or alternative to the problem. We may live in a society with a grotesque practice, but what good is uncovering the truth if we do nothing to stop it? Only can true service be appreciated when we find solutions, take actions, and seek retaliation. Maybe the purpose of Carroll’s essay was to spark ideological change in his readers, but he should suggest what type of action is needed in order to stop animal injustice. Similarly, the essay The Rational Animal presents our anthropocentricism saying that “Humans view themselves as the elite species on he planet”, but there is little evidence as to why humans feel that such actions are ethically acceptable (474). The acceptance of vivisection is so appalling, there must be some underlying psychological issue that we must undercover. Why do humans deem it acceptable to torment fellow earthlings? Why would things like religion perpetuate the idea of specism? And finally, how can we change this? All these pressing questions must be answered in order for humans to acknowledge the genocide they have allowed for so many years. 

Darwin questions the implications of evolution and natural selection.

Critique of Alice Essays

While reading both essays, I truly appreciated the insightful findings both Daniel and Professor Bump had to offer. However, I did notice a few discrepancies. The first essay introduces the personification of animals  and their thematic significance to Alice. Although Alice is sometimes harsh to the creatures, I would disagree that she is an overall anthropocentric protagonist. Daniel suggests that "This seems to highlight Carroll's underlying theme within Alice's journey; Alice must learn to empathize with those who are different from her in order to grow up" (444). However, Alice's attitude may be a result of her homesickness. It is suggested, that she holds Dinah, her cat, very dear to her. Clearly, Alice does not dichotomize animals but rather, feels anxious about the animals that comfort her. This could be the reason why Alice embraces a "predatory nature".

Alice_Dinah.jpg

In the second essay, it is suggest that "Relationships with other animals in the Alice books are very different. Lovell-Smith has shown that these animals are not only allegories and allusions to people and ideas but also representatives of their species in nature, "objects of contemporary scientific observation and description" (451).  But more than allusions to people, the animals represent stages in Alice's life that she may experience. The white rabbit represents the anxiety Alice will encounter in adulthood. The Chesire cat alludes to her crisis searching for a self-identity. Both essays seem to suggest there are darker undertones to Alice's journey. Although the animals are portrayed as whimsical characters, they reveal much more into the psychology of Alice's journey.

white-rabbit-lepus-timidus-ericailcane.jpg

We are Animals

Prior to writing this, I had just finished dinner at a Mexican restaurant. Reading the animal narratives truly personified the life of the animals. Had I chosen to eat meat for dinner, would I know the story of the once-animal before me? The choice to eat meat has recently been marked by "Disposition to treat human beings and animals with consideration and compassion, and to relieve their distresses; kindness, benevolence=humaneness" (410). Every time I thought of ordering a chicken enchilada I could picture the face of a bird staring right back at me. Im my opinion, this consideration for the treatment of animals breaks down the dichotomization of how we perceive animals. Despite their "inferiority" to humans, we must still treat every earthling with equal benevolence. 

Through the narratives of the dog, we learn that not only do other animals possess a full conscious, but they feel. I think this is most solidified as the narrator describes the obstacles and adversaries she encounters as she leads a pack of dogs. Through the tale, we can imagine the world through the eyes of another earthing. Through this personification, we often feel more sympathy towards the other--- in this case, the dogs. She says, "I am the Alpha and the Homer, but thinks always happen to me, never to Ann, who, despite her gracelessness, has the slippery luck of a fish, and glides or blunders through things untouched" (416). Just like we do, she faces problems in life, has relationships with others, she loves, and she lives. Although we don't understand the emotions of other animals, we must always preserve their wellbeing at the equal threshold of how we would treat another human. We wouldn't lock our kids up in cages, or tie them to a tree for days. Just like any human would, the dogs says, "I was made to experience this world" (420). 

Dichotomize our food

primary defensive of the system is invisibility; invisibility reflects the defenses avoidance and denial and it’s the foundation on which all other mechanisms stand invisibility enables us, for example, to consume beef without envisioning the animal we’re eating; it cloaks our thoughts from ourselves” (366).


“many Americans avoid eating animals that they perceive as cute (rabbits) and instead eat animals that they consider less attractive (turkeys)” (384)

We would never think to eat our dogs. Why don't we feel the same
way about another animal?

Similar to the compassion fatigue we feel towards impoverished children in third-world countries, society has compassion towards certain animals as opposed to others. This dichotomy in the status quo conjures images of “cute” animals vs. edible meat. Most of us support eating meat because it is a human’s natural desire. However, we disregard the torture that goes on in slaughterhouses. When hearing about this torment, our “primary defensive of the system is invisibility; invisibility reflects the defenses avoidance and denial and it’s the foundation on which all other mechanisms stand invisibility enables us, for example, to consume beef without envisioning the animal we’re eating; it cloaks our thoughts from ourselves” (366). Many of us find more sympathy towards puppies and cats than fish or rodents. Although all animals are deserving of the same ethical treatment, we deny some animals. This process of dichotomization develops different associations of different species. For example, “many Americans avoid eating animals that they perceive as cute (rabbits) and instead eat animals that they consider less attractive (turkeys)” (384). 

PETA's campaign

PETA, an organization for animal rights, recently made these similar findings and sought to deconstruct these representations of animals. Some people find less compassion towards food like fish and other seafood because. PETA recently began a campaign to stop the ruthless fishery export. The organization promotes calling fish ‘sea kittens’ to evoke empathy of the killing of fish. This type of rhetoric attempts to break down the dichotomy between animals “worth” saving versus eating.  

P2: Passion

Representing the Silenced Other

I’ve heard it referred to the “f-bomb” before. No, I’m not talking about that word, but many, if not all of us are quite familiar with the term “feminist”. And naturally, we have all derived certain stigmas from a word. For some time, I had consciously withdrawn myself from identifying as a feminist. After all, society’s perception of feminism often conjures up images of brute women, hostile towards men and imposing militant beliefs upon others. Yet, I frequently caught myself adhering to the rehearsed response, “No, I’m not a feminist but I do advocate equal representation of gender roles.” What was I afraid of? As Dass explains, Nevertheless, the thought of identifying with an arguably “radical” social position was surely intimidating. But as Dogen Zenji, Zen Buddhist expresses, we must uncover what we find inherent compassion towards. 

On a personal level, my discovery of the “other” was most signified during my senior year of high school. Participating on the school’s policy debate team undeniably opened the floodgates to discovering new literature and schools of thought. Doing so, I had harbored an explicit concern for gender representations and women’s discourse.  In all spheres of the political, social, cultural, and civil realm, academics have advocated the end of structural violence and patriarchy within society.

As part of an earlier debate assignment, I read through several narratives of Native American women who had been affected by the laws prohibiting prosecution of alleged rapists on tribal grounds. For hours after school, I sat in the debate office engrossed in the literature. Beyond the fact that the stories were for the sake of a debate argument, the words of every woman came alive and truly spoke to me. More than just a new argument strategy against opposing teams, this became a pressing ethical concern of mine. Consequently, this issue has undeniably instigated a passion for ending the patriarchal atrocities committed on a daily basis.

[1]

While women have become rising players in politics, their voices are often silenced or offered little ethos in the policy arena. Despite drawbacks, political feminists have continued shed light on the injustices of hierarchical social discourse. One of the crucial issues policymakers have addressed is the prevalence of American military prostitution overseas. Despite the federal government’s promise to secure human rights on foreign lands, the nation has silently condoned military prostitution and inhumane sexual violence in the military bases of Asia. As an ardent advocate against the exploitation of women, I have grown most passionate about issues pertaining to the social normality of oppression.

A common Western assumption is that where there are soldiers, there are women who exist for them. Since 1945, an estimated 28,500 U.S troops have been stationed near the Korean peninsula acting as a deterrent against North Korean attacks towards allies.[2] Due to the increase in military presence, locals and observers have noticed a regional influx of prostitution rings surrounding camp bases.[3] In some ways, military prostitution, prostitution catering to, and sometimes organized by the armed forces, has been incorporated into the common military life and warfare.[4] Even further, the Vietnam War is notorious for some of the most coercive acts of massive raping of local women. During wartime, this form of sexual torture developed into a war strategy to humiliate the enemy. For decades, policymakers have condemned the acceptance of prostitution in the U.S military. . In fact, many insist that the nation’s Department of Defense enact policies to dismantle sexual oppression, inequality, and corruption in both the American forces and the respective locales they occupy. In the recent years, feminists have blamed the government and military for condoning the exploitation both domestic and foreign. There has been some reduction in prostitution near Korean base camps, however most of this has been mediated by non-governmental organizations. As a result of negative publicity, military authorities have spoken against the atrocities but neither laws nor regulations have been pushed. Despite the zero-tolerance policy the United States assures to In fact, it is quite clear soldiers of the Korean bases continue to abuse local sex-workers.[5]

[6]

            In addition to condoning such structural violence, the U.S military continues to perpetuate the cycle of patriarchy in small Eastern communities. Although efforts are made against labor repression, thousands of Korean prostitutes are placed below political priority because the women themselves are viewed as “dirty” and “tainted” for their associations with foreign soldiers. Many of these women have been exiled from both their families and the larger Korean society for their “shameful” lives. However society never blames the rapists and perpetrators for their actions. Eighty-percent of these women remain in poverty for the rest of their lives, often suffering from contracted diseases and poor health.[7] 

Agreeably, it’s impossible to dismantle every instance of patriarchy, but it’s important to acknowledge our gender discourse. To further pursue my passion towards women’s rights, I have recently decided to minor in Women and Gender Studies to further my awareness on these issues. Hopefully, following this passion will translate into making physical changes in both the norms and practices that violate gender rights. Even the language we embrace has the ability to establish oppressive gender roles. Certain discourse tends to objectify women or establish a hierarchy of gender. Even seemingly trivial language not only reflects sexist realities, but also helps reproduce them. Thusly, we need to change society in radical ways by reforming language and addressing the fundamentals patriarchy. Not only is this an infringement on women’s liberation, but also an issue of human rights. Brooke Ackerly a professor of political science explains, Just as women’s rights has become a passion of mine, Ackerly critiques the status quo’s lack of urgency towards the ongoing suffering women face in the world. . Currently, laws and action have been insufficient in terms of securing women’s human rights. Given the current social norms and gender hierarchy that violate women’s rights, I hope to legally speak out for the current and past injustices.

[8]

Apart from simply reading about gender issues, I have sought to take action by supporting worldwide women’s liberation. One organization I have joined is the World Affairs Council. A non-partisan organization, WAC provides cross-cultural humanitarian assistance throughout the world, specifically to third world countries. One of the yearly projects implemented is to raise money for schools in rural and volatile regions of Afghanistan and Pakistan.[9] These schools primarily target young girls who would not otherwise receive a proper education. Inspired by Greg Mortenson’s novel Three Cups of Tea, the project serves to educate young women who would otherwise not be given academic opportunities.[10] As of 2009, Mortenson, with the help of international support, has established 131 schools providing an education to over 4,400 young girls in K-12 classes.[11] As Mahatma Gandhi wisely said, “we must be the change we wish to see in the world.” Similarly, I have felt most fulfilled taking part in the revolution I have been most passionate about.

 [12]

           

As the mantra of Texas goes, “what starts here changes the world.” The journey we take as budding students will inevitably transform our tomorrow and “have an impact In Covey’s book, he emphasizes the value of a personal mission in order to effectively achieve our goals and ambitions. He says we must “invent” our missions as[13] Similarly enough, I now know that my contribution to this world is to dismantle systematic patriarchy and gender barriers within society. But as Covey further clarifies, simply affirming our passion does not fundamentally address its ethical value. Instead, we must achieve personal leadership by [14] Hopefully, pursing my passion of gender equality through studying law can assure a future where I become a leader in humanitarian justice. As Plan II students, we are all encouraged to broaden our academic horizons while applying our education to a greater realm. We have become students who seek enlightenment and leadership. With that said, it is our moral duty to achieve what we are most passionate about.

Despite my premature hesitations for identifying as a “feminist”, I have come to terms of who I am and where my passion lies. Feminism is a movement that seeks to defeat the forces that contribute to the discrimination and violence towards women. Feminism is a movement that speaks for justice. Whether it be the revolution in social righteousness, or simply engage in discussion about the ethics of gender discrimination, I can confidently assure myself that I possess the compelling force to pursue my passion.

Word Count: 1587

W/o Quotes: 1418

---

[1] Native American ceremony, Dave Bender, “Native American Ritual, Oregon,” http://betbender.blogspot.com/2008_03_03_archive.html (date accessed: October).

[2] Zoltan Dujisin, “Prostitution Thrives with U.S. Military Presence,” IPS, http://ipsnews.net/news.asp?idnews=47556, 7 July 2007.

[3] Dujisin.

[4] Gwyn Kirk, “Making Connections: Building an East Asia: U.S Women’s Network Against Militarism,” The Women and War Reader: New York University, 1990, http://www.gwynkirk.net/pdf/making_connections_paper.pdf.

[5] Kirk.

[6]  Example of military media, Vietnam Media, “Media Coverage of the Vietnam War,” http://vietnammedia.wikispaces.com/ (accessed: October 19, 2010).

[7] Kirk.

[8] The logo for WAC, World Affairs Council, “Dallas Chapter,” http://www.dfwworld.org/Page.aspx?pid=276 (date accessed: October 19, 2010).

[9] World Affairs Council “International Education Programs,” 2010, Mail Online,

http://www.dfwworld.org/Page.aspx?pid=194 (date accessed: October 19, 2010).

[10] World Affairs Council.

[11] World Affairs Council.

[12] Mortenson with a school of children, Jordan Rudess, “Three Cups of Tea,” http://www.jordanrudess.com/forthemoment/ (date accessed: October 19, 2010).

[13] Stephen R. Covey, Seven Habits of Highly Effective People: Restoring the Character Ethic (New York: Free Press, 2004), 138.

[14] Covey, 138.



Video:
Rape Crisis on Indian Reservations: Vanguard, [Video]. (2010). Retrieved October 26, 2010, from http://www.youtube.com/watch?v=gqVkL_oogx8. 

Helplessness vs. The Helper

By adopting the Listening Mind, we garner
 a sense of natural compassion for others.

“In effort to express compassion, we end up feeling estranged” (125)

“when we have been used to knowing where we stand at every moment, the experience of resting in awareness without any specific thoughts to hold onto and trusting our intuition, turns our to be a refreshing and exciting adventure” (111).

A reoccurring theme of Ram Dass’s book is the “us vs. them” dichotomy. The problem with this relationship is that, neither the self nor the other ever feels a true connect or, compassion.  Although our intentions may sound warranted, Dass says that “In effort to express compassion, we end up feeling estranged” (125). Thus Dass offers the solution of being aware, in other words: The Listening Mind. And “when we have been used to knowing where we stand at every moment, the experience of resting in awareness without any specific thoughts to hold onto and trusting our intuition, turns our to be a refreshing and exciting adventure” (111).  When we begin to just take a stance of listening, we grow a sense of trust with the other. By growing trust in turn, we also eliminate prejudice and preconceived notions of others.

We often stigmatize the poor as "helpless" or
those inferior to the Self. 

            Another problem with this relationship is the unhealthy self-identity as the “helper”. This often imprisons us because we will always be associate the other as one that needs help. This separateness and division further stigmatizes the “helpless”. This type of relationship has often been critiqued in social efforts against poverty. Many organizations and government policies often stigmatize the poor as “lazy”, “dependent” or “weak”. In attempt to do service for the greater good, this may perpetuate things like sexism or racism. 

            With these associations attached, society has told us that needing help or being dependent is an act of weakness. Society celebrates independence in every possible. Even so much as that our eighteenth birthdays are considered a milestone because we receive legal independence. This is just one instance of our desire to be independence, to have self-autonomy. 

Com[passion]

The impulse to all we can to relieve one another’s pain is the automatic response of our native compassion.  56

Expressing our innate generosity, we experienced our “kin”-ship, our “kind”-ness. It was “Us”. In service, we taste unity.” 6

I was never a fan of reading “self-help” type of books, but I have undoubtedly grown a liking to Ram Dass and the wisdom he has to offer. In the first pages of his novel, Dass explores the causes of our ability to show compassion towards others- even those who we identify as the “other”. As he reflects past personal experiences, I too found myself looking back at the instances where I believed to show the most instinctive compassion.

Compared to those in need, our problems seem so minute.
Traffic is far from a burden  in relation to the
suffering the orphans have endured. 

The most memorable of these instances was not too long ago. This summer, my family visited our family and friends in India. Apart from the busy days of shopping, sightseeing and meeting even the most extended family members, we took one day out of our trip to visit an orphanage school for disabled children a couple hours away from the city. The trip itself was brutal. There was traffic everywhere in sight and the rain pounded on our little car. Finally, we reached the school with feelings of deep relief. As stressed and distraught as we felt, our feelings of agitation were washed away at the sight of 60 girls greeting us with warm smiles. Why was I complaining, I asked myself. Compared to these girls, the burden of a two-hour car drive was absolutely nothing.

A group of some of the students at the school. 

For the rest of the day, my family and I met each and every student of the school, sharing gifts and serving lunches. In my mind this didn’t seem like a service at all. I was simply doing what I thought was right. There was truly an instinctive “impulse to all we can to relieve one another’s pain is the automatic response of our native compassion” (Dass 56).  Though we didn’t know who these students were, or what their background was, my family found a sense of unity with each and every individual. The most endearing moment of the day was when a little girl, Laxmi, looked in my eyes and simply said, “Thank you for everything akka (sister)”. I had no relation to this girl, yet there was a unique bond formed by the kind act of just showing compassion. Just one day with the students gave me a sense of unity and togetherness. By expressing this “innate generosity, we experienced our “kin”-ship, our “kind”-ness. It was “Us”. In service, we taste unity” (Dass 6). This affinity has become something I will never forget. 

Compassion and Ethics

Perhaps it’s the future politician in me, but this week’s assignment reminded me of the various rhetorical strategies employed by leaders, specifically in the government. Beyond just the political realm, politicians and officials must know how to read and connect with the masses. I think we can most clearly identify with this during our presidential elections.  Probably the greatest position one could assume, the American president has to understand that “gifted leadership occurs where heard and head-feeling and thought- met. “ (326).  This was probably most consciously displayed during President Barrack Obama’s campaign in 2008.  A pretty strategic decision in my opinion, Obama constructed a story of being ‘a man of the people’. He focused on the emotions of the Americans while simultaneously addressing his political platform. An intelligent leader builds resonance by “tuning into people’s feelings- their own and others’- and guiding them in the right direction” (227). To address his advocacy of public health care, Obama painted a story of American struggle and addressed the issue as a question of ethical human rights. As voters, we become sympathetic to the, as Obama quotes, “the millions of Americans denied the basic right of health care”.

Obama emotionally connects with his audience by channeling
feelings of camaraderie with the Texas Longhorns.

            In more instances than one, a successful leader will always emotionally target his audience.  In order to win the hearts and minds of the people, one must possess “social awareness—particularly empathy—[which] supports the next step in the leaders primal task: driving resonance” (30). Another emotive strategy political bodies will employ is the use of Compassion. Self-aware leaders will always build an emotional relationship with others in order to gain support. However, there are also circumstances when this empathy can be mistreated. To justify policies, often we embrace the compassion fatigue, the “apathy or indifference towards the suffering of others or to charitable causes” (347).  A good political example of this would be the conflicts surrounding the Middle East.  Prior to the events, leaders of America justified counterinsurgency and spending of taxpayer’s dollars by channeling compassion from citizens. Supposedly, the War was an opportunity for the United States to free a nation of tyranny and spread democracy to a falling nation. The media portrayed countries such as Iraq to be in a state of desperation and fear for their then leader, Saddam Hussein. In order to earn acceptance and support, the government evokes suffering to appeal to the public. We then begin to diminish responses to and grow numb to the “frequent charitable appeals” (347).  From then on, it was more justifiable for the government to continue its actions overseas.

Government policies are often felt justified by emotionally
persuading the public through compassion fatigue.

            Certainly, instances of compassion and empathy are found in more ways than one. If it’s one thing we’ve learned through empirical history, it is that a leader must always possess a sense of affinity towards others and his ultimate goal. This is a pretty strong lesson we can learn from our leaders. As we all try to “take initiative and reach our to less self-consciously to those in need” we must remember to embrace self-less acts of compassion (Dass 47).

P2

Reading through Ram Dass’ How Can I Help, one of the most profound excerpts I came across was his distinction between the self and the other. Dass explains, “All of us seem to be born into the experience of separateness…we come to distinguish between “self” and “other”. [1] For most of us, it’s quite easy to become aware of the “self”. We are the self: the daughters, the students, and the children. Naturally, we are always fulfilling roles for ourselves based off of models and identities. Dass then continues to explain that we create a disparity between us and “them”. But who exactly, is the other?  In the context of Dass, the Other is the that which we find the most compassion towards. Through this compassion, we explore unity between the self and the other. Dogen Zenji further supports this union, “To be enlightened by all things is to remove the barrier between Self and Other”.[2] Similar to Zen Buddhist Dogen Zenji, I believe one can discover their unique passion by first uncovering the values of the Self, while consequently, revealing what or who we find inherent compassion towards- in other words, the Other. On a personal level, I would have to say my discovery of the “Other” was during my senior year of high school. More than just an extra-curricular activity, high school debate allowed me to open the gateway to new literature and understandings. Doing so, the topic that I have become truly passionate about pertains to women’s rights and gender equality. In all spheres of the political, social, economic, cultural and civil realm, academics of all contexts expressed their advocacy for ending the structural violence and patriarchy within society.  

For one of my earlier debate assignments, it was my job to read through narratives of American Indian women who had been affected by laws prohibiting victims to legally persecute their rapist on tribal grounds. For hours, I sat in the debate office engrossed in the in the literature. Although each story was the same, every individual spoke out to me. More than just a new argument to read against an opposing team, the words of these women came alive and truly spoke to me. Since then, I have harbored an explicit concern for the social representation of women in our community.

Three Cups of Tea: a project making global
change.

But apart from simply reading about gender issues, I have chosen to take physical action by speaking in support of women’s liberation. An organization I have become a part of is the World Affairs Council. A non-partisan organization, WAC serves to provide cross-cultural humanitarian assistance throughout the world, specifically in third-world countries. One of the major projects of the year raised money to build schools for young girls in rural and volatile regions of Afghanistan and Pakistan. Inspired by Gred Mortenson’s novel, Three Cups of Tea, the project was implemented to educate young women who would otherwise not be given academic opportunities. For most of these women, there are very little options in terms of their future. But as of 2009, Mortenson, with the help of international activism, has established 131 schools providing education to over 44,00 young girls in K-12 classes. As Mahatma Gandhi wisely said, “we must be the change we wish to see in the world”. Similarly, I have felt most fulfilled for actively taking part in the changes that I was so passionate about.

Even though there are efforts are being made towards gender equality across the world, women still continue to suffer from the normalization of gender bias and patriarchy. Another issue that left a pressing impact on me was the increase of American military prostitution in third world countries. Throughout our education, classes like American History have always constructed the United States has a nation that holds the wellbeing of other nations to a great priority. In fact, most of our international policies have been enacted for the sake of “preserving democracy”. However throughout the recent year, the US military has silently permitted the military prostitution and inhumane sexual violence of women located within Asian military bases. As an ardent advocate against the exploitation of women, I grew most passionate about issues pertaining to the social normality of women’s oppression.

            A common assumption of the West, many believe where there are soldiers, there are women who exist for them. Since 1945, an estimated 28,500 U.S troops have been stationed near the Korean peninsula in attempt to act as a deterrent against North Korean’s attacks towards the Americans allies. As a result, many locals and observers have noticed a regional increase in prostitution surrounding military stations. A few kilometers from bases one can find small alleys where notorious sex-workers or “camp followers” establish prostitution centers. In some ways, military prostitution, prostitution catering to, and sometimes organized by the military, has been incorporated into the common military life and warfare. During the Vietnam war, prostitution became a wartime sexual exploitation of Vietnamese women. Prisoners and the South Vietnamese forces were coerced into watching massive raping of local women. During wartime, this form of torture developed into a sexual violence-rape war strategy in attempt to humiliate the enemy.  For decades, delegates for women’s rights have condemned the acceptance of prostitution in the U.S military. In fact, many have insisted the nation’s Department of Defense enact policies dismantling the sexual oppression, inequality and corruption in both the U.S military and the respective locals occupied by American forces. In the recent years, feminists have heavily blamed the patriarchal tendencies of communities as result of the U.S military condoning the exploitation and violence of women of these regions. There has been some reduction in prostitution of Korean women, which has been more to do with the work of non-governmental organization, but there has not been much contact with U.S authorities pertaining to this issue. As a result of negative publicity, military official spoke against military prostitution but concrete laws or regulations have yet to be placed. Despite the U.S zero tolerance policy on prostitution, it is quite clear soldiers of the Korean bases continue to abuse local sex-workers. A recent human rights article says, “Though the policy has been implemented to deter sex trafficking and prostitution around the military base abroad, the news reports consistently say that they are still very much in existence”.[3]

            In addition to condoning the ongoing structural violence, the U.S military continues to perpetuate the cycle of patriarchy in small rural communities. Although activists have attempted to fight against military dictatorship and labor repression, thousands of Korean prostitutes are placed below political priority because the women themselves are viewed as “dirty” and “tainted” because of their associations with foreign soldiers. Many Korean military prostitutes have been exiled both the larger Korean society and their family upon learning about their “shameful” lives. 80% of these women remain in poverty and destitute for the rest of their lives, often suffering from contracted diseases.

Mary Wollstonecraft:
renowned as the mother
of feminism

            Agreebaly, it’s impossible to dismantle every instance of patriarchy, but it’s important to acknowledge and become aware of our gender discourse. To further pursue my passion in women’s human rights, I have recently decided to minor in Women and Gender Studies. Hopefully, following this passion will translate to making physical changes in the policies, practices and norms that violate gender rights. Brooke Ackerly, a professor of political science says in her writing, “Despite sex’s being an illegitimate basis of discrimination in all human rights documents, women’s human rights violations were persistently unseen or ignored by mainstream policy”.[4]  Just as women’s rights has become a passion of mine; Ackerly fervently critiques the status quo for the current policymaking that neglects the ongoing suffering of women in the world. Currently, laws and action have been insufficient in terms of securing women’s human rights. Given the current social norms and gender hierarchy that violate women’s rights, I hope to speak out for the current and past injustices. As the infamous mantra of Texas goes, what starts here changes the world. The exploration and journey we take as budding students will inevitably transform our tomorrow and “have an impact on the university and beyond” [5]. In Covey’s book, he emphasizes the value of a personal mission statement in order to effectively achieve goals and ambitions. He says we must invent our missions as, “each of us has an internal monitor or sense, a conscience, that gives us an awareness of our own uniqueness and the singular contributions that we make” [6]. Now that I read this, I know my “contribution” is to dismantle instances of patriarchy and gender barriers within society. But as Covey also explains, simply affirming our what our passion is doesn’t fundamentally address its ethical value. Instead, we must achieve personal leadership by, “keeping your vision and values before you and aligning your life to be congruent with those most important things”[7]. Hopefully pursuing my passion of women’s rights and the study of law will assure a future where I can become the leader for humanitarian justice.

            As Plan II students, we are all encouraged broaden our academic horizons and apply our college education into the greater realm. We have become students who seek enlightenment through what we are most passionate about, and that “humane something along guarantees any qualifications for important leadership”[8]. With that said, it is our moral duty to fulfill and achieve what we are most passionate about. Whether it be a revolution in global social justice, or simply to change the minds of a few friends on the ethics of gender discrimination, I can confidently assure myself that I possess the necessary driving force to accomplish any ambition.

 Word count: 1601

 Word count w/o quotes: 1445

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[1] Ram Dass & Paul Gorman, “How Can I help?” Alfred A. Knopf, Inc.(1985): 14

[2] Dass, 34

[3] Brooke A. Ackerly, Associatie Professor of Political Science at Vanderbilt University, 2008, “Universal Human Rights in A World of Difference,” p. 133-34

[4] Ackerly 134

[5] Anthology, 314

[6] Stephen R. Covey, Seven Habits of Highly Effective People: Restoring the Character Ethic (New York: Free Press, 2004), 138.

[7] Covey 138.

[8]  Anthology 315.