One major problem with making a positive impact on a global level, ultra-elite machinations aside, is that almost nobody focuses on what is important, which I hope to help remedy with this essay. Almost everybody hacks at branches if they hack at all. Conspiracists tend to obsess on elite machinations, which is an exercise of dubious benefit to begin with, but they often become paranoid and also confuse retail elites or other interests with the GCs. Bill Gates and David Rockefeller are probably not members of the GCs’ organization. Also, I learned that ultra-elites can only play their games with the responsibility that almost all people have abdicated as they play the victim. The GCs are only a symptom of our malaise, not a cause. They cannot be beaten at their game, and it is counterproductive and can even be suicidal to try. Making them obsolete is probably the best that we can do. While conspiracists often fixate on ultra-elite machinations, intellectuals, academics, and scientists tend to deny that such activities even exist or are meaningful. It took me many years to understand their resistance to even acknowledging ultra-elite existence, and I think it partly relates to the mainstream scientific worldview that . They have an ideological aversion to the notion that anybody manipulates events on a global scale, and believe that what seems conspiratorial is only anarchic elites competing with each other, which is like Darwin’s view of evolution. They believe that conspiracists see a pattern where none exists, or that the situation can be explained without invoking conscious intent, like materialistic hypotheses of how the universe operates. Radical leftists have to the of such elites; such an idea scares them. Neither obsession nor denial helps people attain productive understandings of the issue. Conspiracists and structuralists are united in thinking like victims, and that, as I see it, . Until they relinquish thinking like a victim, they will not constructively engage the critical issues that humanity faces, and energy ranks above all else. Victims are reactive instead of proactive, and only and resulting action has a prayer of working, in my opinion.
How are we to read contemporary Native women's written work? If writing can be considered a form of activism, as I believe, what is the role of the reader of such works? What do the writers expect of us as readers of and potential actors in the causes they promote? In exposing the reader to the violence of Euroamerican expansion and domination during the last three centuries, Native authors overtly seek to educate the non-Native reader uninformed of such history while also confirming experiences known to Native readers. Through examples of contemporary Native life that include violence, poverty, and broken family units, along with the lost traditional lifeways of language, spirituality, and artistry, Native authors expose the reader to ongoing problems that continue to erode Native nations' ability to survive in modern America. The reader, often ignorant of such facts, comes away with an enhanced understanding of the various ways Western colonialism has destroyed, and continues to destroy, Native cultures.
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African-American women contributed to the war effort in significant ways and formed the backbone of African-American patriotic activities. Clubwomen, many under the auspices of the National Association of Colored Women (NACW), led "liberty loan" campaigns, held rallies, and provided crucial material and emotional support for black troops.
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While the SAT has been an integral part of the college application process for decades, recently school administrators in both high schools and college have adjusted in order to deal with rising pressures to “teach to the test” by adjusting curriculums and how strongly colleges weigh the SAT as a part of their admissions process. While once one of the strongest deciding factors that schools have used to determine if a student had a spot at their program, schools have now lessened the weight they carry as a part of the admissions process and high schools have adjusted. Over three hundred colleges and universities no longer require students to submit standardized test scores as a part of the admissions process including schools like American University, Hamilton College, numerous state schools, and a majority of NESCAC schools including Trinity College. The value of the SAT has been compromised by the advantages of richer students whose families can afford for them to spend thousands of dollars on classes outside of school that specifically teach them how to do well on the SAT, and colleges have began looking more at a student’s GPA, extracurricular activities, and personal essays. While most colleges still hold the SAT in high regard, some high schools have began adjusting their methods so as to not stress out students as they prepare for the SAT. When I spoke with Stephen Wallace he said he found that most students are stressed out by the SAT, and while this is not a new pattern by any means, he believes that teaching directly to the test does not necessarily guarantee higher test scores. What students need is the ability to diversify their education in order to maintain an interest in school and remain motivated.
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Concomitantly, what is our response to the examples of effective grassroots resistance seen in these works: Winona LaDuke's novel Last Standing Woman, her essay collection All Our Relations: Native Struggles for Land and Life, the tentative affirmation of Elizabeth [End Page 62] Cook-Lynn's Aurelia: A Crow Creek Trilogy, and the spiritual commitment of Linda Hogan's novels Mean Spirit, Solar Storms, and Power? All of these texts assert that the beauty of the linked natural and spiritual worlds is all around us, that Native nations, despite the obstacles posed by Western cultures, will survive and indeed flourish. Are such examples representations of genuine conditions among select Native communities, or are they models of what can be obtained? If Native American literature has its roots in "truth-telling," in "setting the record straight," as many scholars have argued (see, e.g., Brumble), then we must ask how much of those initial motivations continue to drive contemporary Native writers and their readers today. What do contemporary Native writers demand of their readers who are both Native and non-Native? In their work, LaDuke, Cook-Lynn, and Hogan profess to tell truths and expose lies to the reader. The authors' demands on the reader are reformative; their works model a superior Native reality, with the hope of producing an educated reader/activist who, upon finishing the text, will work to improve the lives of contemporary Native Americans.