Compare and contrast essay Essay Example for Free

Compare and contrast essay Essay Brown Brothers; How Negative Stereotypes Affect Polynesian And Maori In New Zealand My demographic is: high school cleaning ladies, fast food burger-making, factory boxpacking, rubbish truck drivers, bus drivers, taxi drivers, sober drivers and living off the pension joy riders — I am a dropout. These are all ideas raised and challenged by Joshua Iosefos 2011 viral speech, Brown Brother. Brown Brother is one of three texts that will be examined, compared and contrasted in this essay. The second text, Manurewa, is a short film based on the South Auckland murder of Navtej Singh, a liquor shop owner. The third text is Fish Heads, a short story written by Aparina Taylor, that focuses on a group of Maori boys who live in the city. The media is a huge culprit for the negative stereotyping that has been brought upon pacifica people. Brown people are more than what they are portrayed to be through media. Films such as Manurewa reinforce many of the negative stereotypes that have been brought upon Pacific people. The stereotype of brown people is a negative one, one of unemployment, one of crime, one of violence. In Manurewa each one of these stereotypes were portrayed. The men in the short film were all unemployed, all committed crime and all showed violence. â€Å"Bro Town, Sione’s Wedding, and do I have to mention the GC? Now I dont mean to condescend I mean these shows are great, dont get me wrong but can anyone explain: will there ever be a time when our representation goes deeper than putting our own people to shame?† Joshua Iosefo, in his Brown Brother speech, spoke about this issue – how the media represents brown people in a negative light. He highlights how these types of shows create and enforce the stereotypes that brown people now have to live by. While these shows are meant to entertain, this negative reinforcement only show the bad side of Polynesian and Maori people. One of the major themes of the film Manurewa is about people being trapped by low expectations and invisible boundaries. People can become trapped from attaining success, trapped from fulfilling their potential, and trapped from being heard. The message in the film Manurewa is that not all brown  people are bad, but the expectations that their stereotypes have created for them along with the people that they are surrounded with often leads to them making horrific mistakes. In this true story, a good person has been surrounded with unemployed, violent people and ultimately ends up committing a murder. In the beginning of the film the boy shows that he does have love and passion in his heart through feeding and nurturing the horse. After the murder the three older men are happy and excited but the boy was completely distressed about what he had done. These two scenes clearly show that the boy is a good person who simply made a bad mistakes because of the people that he was surrounded by. When Joshua Iosefo performed Brown Brother at the Tedx conference, he explained how brown people are trapped because of expectations, and surroundings. Meaning that the expectations that have been set from the stereotypes as well as the people that they are surrounded by impact greatly and almost trap brown people from success. He used a box as an example, where he explained that each side of the box needs to be kicked down in order for Maori and Polynesian people to succeed. People need to make the change themselves through their own actions. Brown people need to stop being what the stereotypes expects them to be and need to start proving that they are better than the stereotype. In the short story, Fish Heads the Maori boys are short of money but they do not let this stop them. All four boys are employed, they all work for the little money that they have and they show that there is no reason to live the way that the stereotype expects them to live. They are not violent, they do not commit crimes and they do not drink alcohol excessively. They respect people and they are happy living a simple wholesome life. Similarly, Joshua Iosefo talks about beating the stereotype, about standing up and showing that you are better than the stereotype. â€Å"You can do all things through Christ, Philippians 4:13. You are more than capable. And I don’t say that just to make you feel better, I say that because I know. Cause your creator told me to tell you so. Yo u will go places, you will tell stories, so do not feel afraid or alone for your God and your family and your home will forever be inside the marrow of your bones. So do not fret, do not regret. For where you go, you take us with you. Brown brother, do not be afraid to be the first, the first to graduate, the first to climb, the first prime minister,  or the first good wife — brown brother, do not be afraid to be the change. Not in skin tone or colour, but a change in mindset. From one brown brother, to another†. These are the powerful words that Joshua pointed at people living under the expectations that the stereotype has set for them. This powerful message is aimed st those who have been beaten by the expectations that have been set by the stereotype. The three texts, Manurewa, Brown Brother and Fish Heads clearly illustrate that there are negative stereotypes and low expectations for Polynesians and Maori in New Zealand. These stereotypes can lead people to feel that they are stuck and defined by their stereotype. Joshua Iosefos speech, talked of the stereotype that was his demographic but also said that Polynesians needed to be responsible for overcoming or changing this stereotype. In the film Manurewa, the inability for Isaac to escape from this cycle of negativity lead the once caring teenager to associate with bad people and ultimately lead to him murdering an innocent man. Whereas in contrast, the text Fish Heads showed that if people are r emoved from negative environments and influences, they are able to live in a non-stereotypical way.

Sophia Western vs. Lady Bellaston On the 4th episode of the novel Tom J

Sophia Western vs. Lady Bellaston On the 4th episode of the novel Tom Jones Sophia Western vs. Lady Bellaston On the 4th episode of the novel Tom Jones, the author has once again given its audience another surprise. Sophia Western and Lady Bellaston are both secretly fighting for the love of the same man. They both like Mr. Jones. However, they refuse to let each other know about their own feelings towards this man. Although they are both wealthy women, they differ in their appearance, attitudes, and most important on their feelings towards Mr. Jones. They look very different from each other. Ms. Western is very young, probably in her early 20s. She has long blonde hair and does not need any makeup to appear beautiful; she is a natural. Lady Bellaston, on the other hand, is much older, probably in her 50s. She is a slim redhead, perhaps with more need to dress up to impress the younger man of her delight. Sophia dresses elegant but rather simple. She could even be considered an old fashioned woman in London. Conversely, Lady Bellaston is very modern and sensual...

Application of C. Wright Mill’s sensibilities

C. Wright Mill’s works were mostly dedicated to the questions of social stratification, researched elites, rationalization, mass society and power.   But nevertheless, he was very much involved in the investigation of social problems as well.   For instance, C. Wright Mill’s four sensibilities might assist in explaining the poor health status of indigenous people in comparison to wider population. In my understanding, poor health status of indigenous people is provoked by the problem of alienation which results in the â€Å"shift from rural and agriculturally based world to an urban society†.[#2, p.3]   This explains health status changes of the population in the way of bigger inflow of people to the urban society and as a result of suchlike movements happens rapid development and improvement of technologies. Of course, Mill’s sensibilities have from one hand positive and negative impact on the indigenous people.   As to me, one of those is increasing economy from the positive side, but from the opposite – economic growth implies many negative effects as well (such as pollution).   As a result – the above mentioned aspects are provoking weakening immunity and inability to resist diseases by indigenous part of population. Other explanation of poor health status of indigenous people is inability to be medically inspected and treated with the appropriate means as wider population. This might be the reasoning of usage of less effective medicine and inability to adapt to the constantly changing methods of treatment.   Therefore different categories of population, according to the Wright Mill, are conducting â€Å"inhuman actions† between different parts of population.   But then he continues that â€Å"our sensibilities and actions are inhuman not because of the scale of their cruelty, but because they are impersonal and performed without any real emotion†. [#1, p.3]. References 1.Aronowitz, Stanley â€Å"A Mills Revival?†. Logos Journal. 11 Oct.2004 < http://www.logosjournal.com/aronowitz.htm> 2.Mills, Wright. The Sociological Imagination. New York: Oxford University Press, 1998.                                                

The 21 March 1960 Sharpeville Massacre

On 21 March 1960 at least 180 black Africans were injured (there are claims of as many as 300) and 69 killed when South African police opened fire on approximately 300 demonstrators, who were protesting against the pass laws, at the township of Sharpeville, near Vereeniging in the Transvaal. In similar demonstrations at the police station in Vanderbijlpark, another person was shot. Later that day at Langa, a township outside Cape Town, police baton charged and fired tear gas at the gathered protesters, shooting three and injuring several others. The Sharpeville Massacre, as the event has become known, signaled the start of armed resistance in South Africa, and prompted worldwide condemnation of South Africas Apartheid policies. Build-up to the Massacre On 13 May 1902 the treaty which ended the Anglo-Boer War was signed at Vereeniging; it signified a new era of cooperation between English and Afrikaner living in Southern Africa. By 1910, the two Afrikaner states of Orange River Colony (Oranje Vrij Staat) and Transvaal (Zuid Afrikaansche Republick) were joined with Cape Colony and Natal as the Union of South Africa. The repression of black Africans became entrenched in the constitution of the new union (although perhaps not intentionally) and the foundations of Grand Apartheid were laid. After the Second World War the Herstigte (Reformed or Pure) National Party (HNP) came into power (by a slender majority, created through a coalition with the otherwise insignificant Afrikaner Party) in 1948. Its members had been disaffected from the previous government, the United Party, in 1933, and had smarted at the governments accord with Britain during the war. Within a year the Mixed Marriages Act was instituted – the first of many segregationist laws devised to separate privileged white South Africans from the black African masses. By 1958, with the election of Hendrik Verwoerd, (white) South Africa was completely entrenched in the philosophy of Apartheid. There was opposition to the governments policies. The African National Congress  (ANC) was working within the law against all forms of racial discrimination in South Africa. In 1956 had committed itself to a South Africa which belongs to all. A peaceful demonstration in June that same year, at which the ANC (and other anti-Apartheid groups) approved the Freedom Charter, led to the arrest of 156 anti-Apartheid leaders and the Treason Trial which lasted until 1961. By the late 1950s, some of ANCs members had become disillusioned with the peaceful response. Known as Africanists this select group was opposed to a multi-racial future for South Africa. The Africanists followed a philosophy that a racially assertive sense of nationalism was needed to mobilize the masses, and they advocated a strategy of mass action (boycotts, strikes, civil disobedience and non-cooperation). The Pan Africanist Congress (PAC) was formed in April 1959, with Robert Mangaliso Sobukwe as president. The PAC and ANC did not agree on policy, and it seemed unlikely in 1959 that they would co-operate in any manner. The ANC planned a campaign of demonstration against the pass laws to start at the beginning of April 1960. The PAC rushed ahead and announced a similar demonstration, to start ten days earlier, effectively hijacking the ANC campaign. The PAC called for African males in every city and village... to leave their passes at home, join demonstrations and, if arrested, [to] offer no bail, no defence, [and] no fine.1 On 16 March 1960, Sobukwe wrote to the commissioner of police, Major General Rademeyer, stating that the PAC would be holding a five-day, non-violent, disciplined, and sustained protest campaign against pass laws, starting on 21 March. At a press conference on 18 March, he further stated: I have appealed to the African people to make sure that this campaign is conducted in a spirit of absolute non-violence, and I am quite certain they will heed my call. If the other side so desires, we will provide them with an opportunity to demonstrate to the world how brutal they can be. The PAC leadership was hopeful of some kind of physical response. References: 1. Africa since 1935 Vol VIII of the UNESCO General History of Africa, editor Ali Mazrui, published by James Currey, 1999, p259-60.    Next page Part 2: The Massacre Page 1, 2, 3