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The Search for Their Promised Land Professor Ramos Blog

The Search for Their Promised Land When Frederick Douglass died in 1895, white social and political leaders saw that his death created a power vacuum for a black political leader in a particularly dangerous, unstable time. They would attempt, and succeed, to fill this vacuum with someone who they hoped would help to quell the racial tensions, someone who had risen from the lowliest of circumstances of his race to a place of high regard and clout, and someone who had already demonstrated his moderate, accommodationist philosophy in previous addresses: Booker T. Washington. As recounted in his autobiography, Up from Slavery, Washington spoke about his views at two significant events in the North and received a positive reception from both Northern and Southern whites, before he was asked to speak at the Atlanta Cotton States and International Exposition in fall of 1895. His controversial speech would come to be known as the Atlanta Compromise. Despite succeeding at bringing together both black and white interests in the South, it would also serve to ingratiate the Negro race to white America and would be partially responsible for slowing social and political progress in the era of Jim Crow. Though he originally agreed with the address, these points and further criticisms of Washington’s program are what W.E.B. Du Bois wrote about in The Souls of Black Folk; this publication would forever put him in intellectual opposition to Washington. In order to understand the differing impacts of the writings by Washington and Du Bois, it is necessary to understand the stage onto which these major players entered. Jacqueline Moore notes the rise of minstrel shows and blackface in the mid 1800’s propagated racial stereotypes that African-Americans were â€Å"lazy, dishonest, and lacking mental capacity for anything beyond manual labor† (4). In 1859, Charles Darwin published On the Origin of Species, which gave rise to â€Å"Social Darwinism†. Social Darwinism was a theory in the social sciences that believed Western European races were the ideal and therefore the degree of difference between any race from that ideal, was directly proportional to that race’s inferiority (Moore, 3). This belief was further reinforced by the pseudo-scientific evaluation of African facial features that was being conducted at the time (see fig. 1). These studies gave a scientific basis and excuse for racism. Fig. 1. Sketches from an 1854 study wherein a caricatured Negro male is compared to the Greek ideal and to a primate from: Nott, Josiah Clark. Types of Mankind. Agassiz, Louis, et. al., pp. 458, Lippincott, Grambo, Co., 1 Apr. 1854. The end of the Reconstruction Era and the withdrawal of federal troops from the South saw a drastic increase in voter fraud, intimidation, and violence at the polls, targeting African American voters (see fig. 2). All of these, combined with the South’s economic hardships in the Post-Reconstruction Era, and the rise of the Ku Klux Klan, culminated in the time period that historian Rayford Logan, who has written extensively on African-American history and race relations, describes as the nadir of African-American history. Fig. 2. Political cartoon showing intimidation at the polls from: Frost, A.B.. â€Å"Of Course He Wants to Vote the Democratic Ticket.† Harpers Weekly, 21 October 1876, dcc.newberry.org/items/of-course-he-wants-to-vote-the-democratic-ticket. According to Logan, the decade between 1890 and 1900 was marked by over two thousand documented lynchings (informal public executions by mobs that bypass due process). These lynchings were brutal affairs, often involving torture of the victims, distribution of dismembered body parts as souvenirs to spectators, and widespread circulation of photographs of the killings or effigies thereof (see fig. 3). Fig. 3. A Ku Klux Klan effigy being lynched , used to intimidate potential black voters from: Unknown Source circa 1920s. These events sent a political message of white supremacy and black powerlessness in a way that is equatable to systematic political terrorism. This message was not just the angry cry of white men, but was in fact backed by state legislature. By 1908, ten out of eleven Southern states ratified new constitutions and amendments to disenfranchise African-American voters in an attempt to counteract the 15th Amendment adopted in 1870. Du Bois said of this time period, â€Å"The Nation has not yet found peace from its sins; the freedman has not yet found in freedom his promised land.† This is the social climate in which Washington and Du Bois both gained prominence and developed their divergent viewpoints. In an interview conducted before his death in 1963, Du Bois acknowledged that the differences in philosophies were probably due in large part to the differences in their upbringing and development (McGill). Booker T. Washington was born into slavery on a Virginia plantation in approximately 1856. After the emancipation proclamation, he and his family joined his step-father, a freedman who escaped slavery during the civil war, in West Virginia. As a young boy, Washington, like his step-father, worked in coal and salt mines. After work, he walked great distances to go to school and painstakingly learned to read and write. It is this time period that may have shaped his philosophy that hard work would lead to economic success, and thereafter political power would be earned and given freely. After common school, Washington attended Hampton Institute, a school established to educate freedmen and their descendants, before being recommended to be principal and founder of Tuskegee Institute. W.E.B. Du Bois on the other hand, was born to free, land-owning parents, post emancipation in 1868. He had access to greater privileges from the start. He attended the local integrated public school, earned a bachelor’s degree from Fisk University and from Harvard. He did graduate studies at the University of Berlin with some of the top social scientists of the times, and went on to be the first black man to obtain a Ph.D. from Harvard in 1985, the same year Washington would give his Atlanta Exposition speech. Fig. 4. Letter from W.E.B. Dubois to Booker T. Washington congratulating Washington on his Atlanta Exposition Speech from: Booker T. Washington Papers, Manuscript Division, Library of Congress, (003.00.00) Digital ID # na0003, 24 Sept. 1895, loc.gov/exhibits/naacp/prelude.html At this time, Du Bois’ ideology was not yet crystallized. He originally approved and congratulated Washington on his address, calling it â€Å"a word fitly spoken† (see fig. 4). However, several events influenced his change in views between 1895 and 1903 when he would publish his collection of essays directly in contrast with Washington’s program. One such event which Du Bois recalled vividly in the interview with McGill was when he saw a recently-lynched Negro’s drying fingers on display in front of a grocery store. He found it difficult to reconcile the importance of patience in matters of social equality while such atrocities were regularly being committed against his people (McGill). In 1901, Washington published his own auto-biography in which he recalled his ascension as a political leader, as well as reconfirmed the beliefs he had established six years prior. Du Bois said, â€Å"I realized the need for what Washington was doing. Yet it seemed to me he was giving up essential ground that would be hard to win back and Du Bois soon became a counterweight to the rhetoric coming from Tuskegee (McGill). Washington preached self-help and believed that the cultivation of the virtues of patience, enterprise, and thrift would win the respect of whites. He urged acceptance of social segregation and the disenfranchisement of black voters in favor of economic growth, asking each member of his race to â€Å"Cast down [their] bucket where [they] are.† He asked whites to do the same, but one popular interpretation came to be that he promised his race would work meekly under white oppression as they had done as slaves in the past: Cast down your bucket where you are. Cast it down among the eight millions of Negroes whose habits you know, whose fidelity and love you have tested . . . among these people who have, without strikes and labour wars, tilled your fields, cleared your forests, builded your railroads and cities . . . helped make possible this magnificent representation of the progress of the South. Cast down your bucket among my people, helping and encouraging them . . . to education of head, hand, and heart, you will find that they will buy your surplus land, make blossom the waste places in your fields, and run your factories . . . as in the past, you and your families will be surrounded by the most patient, faithful, law-abiding, and unresentful people that the world has seen. As we have proved our loyalty to you in the past, nursing your children, watching by the sick-bed of your mothers and fathers, and often following them with tear-dimmed eyes to their graves, so in the future, in our humble way, we shall stand by you with a devotion that no foreigner can approach, ready to lay down our lives, if need be, in defence of yours, interlacing our industrial, commercial, civil, and religious life with yours . . . In all things that are purely social we can be as separate as the fingers, yet one as the hand in all things essential to mutual progress.Booker T. Washington in UpfromSlavery Washington also wrote in his autobiography, â€Å"I believe that in the South we are confronted with peculiar conditions that justify the protection of the ballot in many of the states†¦ either by an educational test, a property test, or by both combined†¦Ã¢â‚¬  This confirmed not only his acquiescence of voting rights, but his endorsement of disenfranchisement. According to Du Bois, â€Å"It startled the nation to hear a Negro advocating such a programme after many decades of bitter complaint; it startled and won the applause of the South, it interested and won the admiration of the North; and after a confused murmur of protest, it silenced if it did not convert the Negroes themselves.† While he had many criticisms, W.E.B. Du Bois did not disagree with Washington’s program entirely. He did not advocate on opposition to industrial training, but in addition to it: To be really true, all these ideals must be melted and welded into one. The training of the schools we need to-day more than ever,- the training of deft hands, quick eyes and ears, and above all the broader, deeper, higher culture of gifted minds and pure hearts. The power of the ballot we need in sheer self-defence,- else what shall save us from a second slavery? Freedom, too, the long-sought, we still seek,- the freedom of life and limb, the freedom to work and think, the freedom to love and aspire. Work, culture, liberty,- all these we need, not singly but together, not successively but together. . .W.E.B. Du Bois in TheSoulsofBlackFolk He had hoped for a future in which both races could come together and it would be â€Å"possible to be both a Negro and an American, without being cursed and spit upon by his fellows, without having the doors of Opportunity closed roughly in his face,† and without either race being subsumed by the other (Du Bois). Du Bois did however take issue with the fact that his race had not chosen Washington as their spokesperson and that â€Å"by national opinion, the Negroes began to recognize Mr. Washington’s leadership; and the voice of national criticism was hushed.† (Du Bois). Washington had been selected by white political leaders and presented to a mixed-race audience as â€Å"a representative of Negro enterprise and Negro civilization† (Washington). Du Bois asserts, â€Å"If the best of American Negroes receive by outer pressure a leader whom they had not recognized before†¦ there is irreparable loss – a loss of that peculiarly valuable education which a group receives when by search and criticism it finds and commissions its own leaders.† Du Bois also saw that fulfilling the promises of emancipation meant a grab for political power and necessitated political agitation and organized protest, which Washington had called â€Å"the greatest folly.† According to Du Bois, â€Å"The ideal of liberty demanded for its attainment powerful means, and these the 15th Amendment gave [us]. The ballot†¦ [should] now be regarded as the chief means of gaining and perfecting the liberty with which the war had partially endowed him.† Du Bois sought to counteract Washington’s call for acceptance, saying, â€Å"By every civilized and peaceful method we must strive for the rights which the world accords to men, clinging unwaveringly to these great words which the sons of the Fathers would fain forget: ‘We hold these truths to be self evident: that all men are created equal’†¦Ã¢â‚¬  Abolitionists throughout the country were equally divided. In his article chronicaling the relationship between Du Bois and Washington, Thomas Aiello notes, black critics. . . saw Washington’s Compromise as a slippery slope that would cause more problems than it could ever hope to solve (51). Unfortunately, while Washington had the best of intentions, his program helped sustain the ethos of Jim Crow America. Washington believed that white southerners had an objection to amoral or illiterate black people having the right to vote or rising above their means, and he believed that rectifying these things would mean an end of racism. In reality, the white population had an existential objection to black people, not because of a lack of education or financial success and autonomy. Washington had misplaced his faith in the white people of his time, believing â€Å"No race that has anything to contribute to the markets of the world is long in any degree ostracized.† (Washington) Whites in that era did not uphold their end of the compromise, but instead, burned down schools and churches and targeted black middle and working classes. Du Bois wrote in The Souls of Black Folk that â€Å"[Washington’s] doctrine has tended to make the whites, North and South, shift the burden of the Negro Problem to the Negro’s shoulders†¦ when in fact the burden belongs to the nation, and t he hands of none of us are clean if we bend not our energies to righting these great wrongs.† Despite this, some good did come from the divide in beliefs. Opposition to Washington’s acceptance of segregation resulted in the formation of the National Association for the Advancement of Colored People (NAACP) and the Niagara Movement; W.E.B. Du Bois was heavily involved with starting both, and the former is still active today. While Washington’s racial philosophy died with him, his economic policies are still relevant and Du Bois’ philosophy of agitation and civil protest flowed directly into 1960’s civil rights movement. The United States itself has come a long way; nine-year-old Jeremiah Harvey, who was accused by a white woman of sexual assault when his backpack brushed up against her in a store, did not become a second Emmett Till. There is still far to go however, and as Du Bois once said, â€Å"either the U.S. will destroy ignorance, or ignorance will destroy the U.S.† Aiello, Thomas. â€Å"The First Fissure: The Du Bois-Washington Relationship from 1898-1899.† Phylon (1960-), vol. 51, no. 1, 2014, pp. 76–87. JSTOR, jstor.org/stable/43199122. Bauerlein, Mark. â€Å"Booker T. Washington and W.E.B. Du Bois: The Origins of a Bitter Intellectual Battle.† The Journal of Blacks in Higher Education, No. 46 (winter, 2004 2005), pp. 106-114. The JBHE Foundation Inc., jstor.org/stable/4133693 Biography.com Editors. â€Å"W.E.B. Du Bois Rivalry with Booker T. Washington.† Youtube, AE Television Networks, 29 Jan. 2013, youtube.com/watch?v=NnVt9RvN548. Coates, Ta-Nehisi. â€Å"The Tragedy and Betrayal Of Booker T. Washington.† The Atlantic, The Atlantic Monthly Group, 31 Mar. 2009, theatlantic.com/entertainment/archive/2009/03/the-tragedy-and-betrayal-of-booker-t-washington/7092/. Du Bois, W.E.B.. The Souls of Black Folk. 1903, Project Gutenberg, #408, gutenberg.org/files/408/408-h/408-h.htm. Gates, Henry Louis. â€Å"The Debate Between W.E.B. Du Bois and Booker T. Washington.† Frontline, Public Broadcasting Service, 10 Feb. 1998, pbs.org/wgbh/frontline/article/debate-w-e-b-du-bois-and-booker-t-washington/. History.com Editors. â€Å"Booker T. Washington.† History, AE Television Networks, 12 Sept. 2018, history.com/topics/black history/booker-t-washington. Logan, Rayford Whittingham. The Betrayal of the Negro, from Rutherford B. Hayes to Woodrow Wilson. Reprint ed., Da Capo Press, 1997. McGill, Ralph. â€Å"W.E.B. Du Bois.†The Atlantic Monthly, Nov. 1965, pp. 78–81, theatlantic.com/past/docs/unbound/flashbks/black/mcgillbh.htm. Accessed 25 Feb. 2019. Moore, Jacqueline M.Booker T. Washington, W.E.B. Du Bois, and the Struggle for Racial Uplift. Vol. 1, Scholarly Resources Inc., 2003. Washington, Booker T. Up from Slavery: An Autobiography. 1901, Project Gutenberg, #2376, gutenberg.org/files/2376/2376-h/2376-h.htm.

The stereotyping of Native Americans within commerce Essay

The stereotyping of Native Americans within commerce - Essay Example 338) apart from the patent medicine packages which featured the â€Å"coppery, feather-topped visage of the Indian† butter boxes depict the doe-eyed, buckskinclad Indian ``princess.’’ The American Indian, and that which popular culture has determined that he/she represent, has been exploited within the context of commerce and commercial advertising for close to a century with the purpose being the purveyance of specified messages regarding the company or the brand in question. Following an overview of the commercialisation of the American Indian image, two case studies of corporate/brand use, of the American Indian image shall be analysed. The commercialisation of the Native American image, or figure, is both pervasive and expansive in scope, embracing all of the noble savage and the â€Å"mystical environmentalists or uneducated, alcoholic bingo-players confined to reservations’’ (Mihesuah, 1996, p. 9). All one need to conform the validity of the aforementioned assertion is visit their nearest grocery and attempt to quantify the sheer number of products, ice cream, alcohol, cigarettes, canned vegetables, baking powder, honey and butter, to name but a few, on which the image of the American Indian is emblazoned. Remarking upon the stated, Aaker and Biel (1993) maintain that the commercialisation of the American Indian image is largely predicated on the assumption that these images will evoke such romanticised conceptualisation of a world gone by that not only will consumers be attracted to the brand in question but they will associate it wit organic wholeness and strength/durability, among others, and t he company in question with environmentalism and corporate social responsibility. Hence, Jeep Cherokee adopts the Washington Redskin logo as a means of communicating durability and the capacity to traverse harsh terrains unscathed, while Land O’Lakes butter and (family) food products display the image of an Indian princess as a means of

Conceptual Design Coursework Example | Topics and Well Written Essays - 750 words

Conceptual Design - Coursework Example Lateral stability in the building is achieved by the use of a framed structure as shown in figure 3. A frame structure makes the building become capable of evenly directing all the loads of the foundation without causing stress at one point of the building more than the other. The foamed structure is such that the slab is placed on top of the beams which form the walls. The total force is from the upper rooms of the story is thus efficiently transferred downwards. Notably, the slab is also constructed by spanning it along the shorter side so as to increase length stability. This technique has the advantage of reducing the total number of beams and columns that are needed in the construction of the building and at the same time while maintaining a stable structure. Each beam is scanned at a length of 4 meters. This is cheaper and very affordable in terms of the bars used. Any design is only viable once tests done on it can prove its authenticity and applicability. Testing for the feas ibility of the member positions used in the design can be done by the use of preliminary sizing exercise for the main structural elements of the building. As shown in figure 6 and 7, the desired measurements for the slab, beam and wall are 150, 300 and 200 respectively. The column is designed with an approximate size of 300 rising up to about 4000.Often conceptual analysis is a precise procedure which has most of the details embedded in the diagrams used in the explanation.

Factors Influencing Mental Illness Rates in Pakistan

Factors Influencing Mental Illness Rates in Pakistan Introduction At the 13th year of her life, she was worried due to the recently started bleeding from her vaginal area without any manifested injury. She ran to her mother and asked that what is happening to her. Her mother scolded and asked her to put some piece of cloth over there so that the bleeding nobody could notice the bleeding as it would be a source of embarrassment for the family and for the girl herself. Her mother then sent her to a special house which was full of menstruating girls and pregnant women. This is the story of 13 years old Huran Bibi from Kalash valley of Chitral, who was one of the members of Bashalani(the house built specially for the menstruating and pregnant women.) The cultural view of Kalash people is based on the concept of purity and menstruating and pregnant women are considered impure as per their cultural beliefs. Being a girl from a primitive culture I always thought to explore the different strong and weak parts of our culture which may impact the mental heal th of people in a healthy or unhealthy way respectively. The reason for choosing this topic is the trial to understand the impacts of our culture on our mental health. Numerous studies have been conducted on relationship between Culture and mental health. Mostly, the concept of being well or sick is well-defined according to the cultural background, cultural beliefs and cultural practices used by a specific group. defined culture in relations of objective components (houses and tools) and subjective components such as societal norms, roles, dogmas, and principles, further argued that culture is a dynamic practice designed by an individual’s commitment within their social set-up. Pumariega, explained culture as a way of life which includes traditions and customs. These customs transmitted through learning and play a vital role in molding the beliefs and behaviors of the people exposed to them. Generally, people in social groupings who share same religion, children and adolescents who play together and adults who work in same professions have their own cultural beliefs and practices.Culture is largely defined as a collective tradition or fixed dogmas, standards, and ethics. Culture frequently changes and is influenced both by the views of people and the burdens of their surroundings. People are bound to their customs and traditions because they think that their ancestors have transferred these practices to them so these practices are to be preserved for their future generations. Body Different cultures have different practices and beliefs regarding mental illnesses. In some cultures mental illness is thought to be the result of bad deeds and going against almighty Allah. In addition to that, a concept of bad evil entrance into the body is also found in few cultures. For the treatment of those mentally ill patients people incorporate religious/spiritual treatment. Sometimes religious treatment enhances coping mechanism of mentally ill patients but sometimes its themes may incorporate into religious delusions. Prevalence of Mental Illness in Pakistan explained the prevalence of anxiety and depressive disorders in Pakistan was 34% out of which 29-66%women were affected and 10-33% men were affected. Furthermore, the study also highlights the prevalence of pediatric mental disorders which was found to be15.8% in Pakistan. studied the prevalence of anxiety, depression and their associated factors on medical students in different institutions of Karachi .Approximately 70% of students were suffered by anxiety and depression. Among 70% about 59% of the students were female and 43% students were Urdu speaking. Causes and outcomes Cultural beliefs and traditional practices are the root cause of mental illnesses and mental disorders. Referring to the scenario, the cultural practices and beliefs of purity made the little girl isolated from the society. Living away from family once in a month makes the girl feel guilty and being an alien to her. Not having a bath till the menstruation period ends make the young girl to think of being untouchable and lowers self-esteem. Such kinds of practices can lead to social isolation or depression with many other mental health problems. Similarly many other traditional practices are found in our culture which influence our mental health such as gender based violence, divorce, forced and early marriages, domestic violence, son preferences, concept of being virgin, duty to be obedient, polygamy and honor killing. Furthermore acculturation is also known cause of mental illnesses in immigrants and ethnic minorities. Gender based violence/ domestic violence., a total of 8,548 cases of gender based violence were reported.In addition to that, the duty of obedience is considered as the main cause of spouse abuse. A lifetime incidence rates of wife abuse in global range is from 16% to 50% .Disobedience and clashes with the in-laws are specifically the major causes which explain wife abuse. Women are thus advised to forgive or say sorry in order to safeguard their kids and their home. Abused women are more prone to mental disorders namely self-inflicted injuries, sleep or appetite disorders, and suicidal attempts. Depression is the most common mental disorder in abused women. Divorce. It is a process of breaking marital relationships due to many reasons including cultural incompatibility of women and her husband family. It is the most stressful condition for husband as well as for wife. When a women is given divorced then it is thought to be a very shameful act for women because the low status of women in Pakistani culture. On the basis of this, society labeled women with bad deeds and bad character. This stigma leads to discrimination and women end up with severe mental illnesses like schizophrenia, depression, fear even commit suicide. Polygamy. Polygamy is officially permitted in the Islamic tradition which is definitely a stress for women. polygamy appears to increase exposure to psychiatric disorders in the wife; of those in monogamous marriages, 17.8% were cases, in contrast to 39.1% of women in polygamous marriages. declared Polygamy as a high tensioned condition triggering a neurotic anxiety, and in severe cases somewhat serious mental disease. Honor killing explained that in some Islamic societies, the only way to cleanse the family honor is to kill the â€Å"offending† woman or girl. Depression and a number of anxiety disorders, somatoform and eating disorders, or suicide attempts are the most common psychiatric situation in Islamic women. The duty to be a virgin. According to the loss of virginity is thought to be equated with young women worth. So losing virginity is the major reason of suicidal behavior in teenagers. They are also in threat of being killed by a father, brother, uncle or cousin in order to restore the familys honor and place in the community. As a result to the duty of virginity, illegal pregnancies are severely fated and are related with several social problems (running away from the family/home, aggression towards these girls by their own parents, or even homicide) with a high occurrence of depressive and anxiety reactions with suicidal behavior. Imposed marriage/early marriage. Traditionally, it is expected from a daughter to shy away from expressing her wishes and her parents are responsible to decide for her. An arranged marriage is the decision of parents to select a life partner for their daughter, often with either a cousin or someone completely unknown before the marriage. This can lead to depression, anxiety, fear and isolation. Acculturation. Unfavorable and shocking life experiences can change the brain chemistry of the people e.g., migration from one country to another for many reasons such as natural disaster, education or job opportunities. This can give the concept of acculturation in which culture-of-origin and host cultural characteristics can disagree autonomously. Furthermore, acculturation is a dual process of cultural and psychological change that takes place as a result of contact between two or more cultural groups and their individual members. Acculturation may assists daily social interaction and encourages management opportunities. Conversely, it may escalate tension or clash between two opposing cultures or can be related with a decrease in family support. Conclusion In conclusion, some cultural beliefs and practices are leading to mental illnesses such as, the concept of keeping a menstruating girl in a separate house without taking bath till menstruating period ends. Likewise, gender based violence including domestic violence, rape cases, abusing women at home as well as on work place can be the leading cause of mental illness in women. In some cultures it is the responsibility of parents to take decisions of selecting life partners for their daughters which mostly results in cultural incompatibility and domestic violence. Furthermore, marrying more than one woman or separation from an intimate relationship can increase the risk for mental health disorders. Honor killing and being not virgin are interrelated to each other in which the only solution to cleans the family honor is to kill the offending girl which includes virginity also.

Examining the Crosses Between Drosophila Fruit Flies Essay -- Fruit Fl

Examining the Crosses Between Drosophila Fruit Flies Introduction The major topic of this experiment was to examine two different crosses between Drosophila fruit flies and to determine how many flies of each phenotype were produced. Phenotype refers to an individual’s appearance, where as genotype refers to an individual’s genes. The basic law of genetics that was examined in this lab was formulated by a man often times called the â€Å"father of genetics,† Gregor Mendel. He determined that individuals have two alternate forms of a gene, referred to as two alleles. An individual can me homozygous dominant (two dominant alleles, AA), homozygous recessive, (two recessive alleles, aa), or heterozygous (one dominant and one recessive allele, Aa). There were tow particular crosses that took place in this experiment. The first cross-performed was Ebony Bodies versus Vestigle Wings, where Long wings are dominant over short wings and normal bodies are dominant over black bodies. The other cross that was performed was White versu s Wild where red eyes in fruit flies are dominant over white eyes. The purpose of the first experiment, Ebony vs. Vestigle was to see how many of the offspring had normal bodies and normal wings, normal bodies and vestigle wings, ebony bodies and normal wings, and ebony body and vestigle wings. The purpose of the second experiment White vs. Wild was to see how many of the offspring were red eyed male, white eyed male, red eyed female, and white e...

Pre1914 prose study Essay

A single eye opens. On the dark, damp night of November, Frankenstein’s creation at last exists. Chapter 5 shows the awaking of his creation, literally his child. For so long he toiled, working towards this moment. But for what? For when the time came, only negative attitude was expressed. And so Victor deserts his â€Å"monster†, plunging the creation into complete darkness, lost, lonely and unaware. Frankenstein wants nothing to do with it, but to his creation, Victor is his everything. He made him; he is his mother, his father, and ultimately his God. Although, to say that Victor is a parent is rather ironic; it’s such an inhumane way of creating a living human being, such a ‘masculine’ form of science cannot work, it’s not naturally correct to deny the feminine act of child birth. Also, Frankenstein never once considered what he would do with the creation once he is alive; therefore, Victor fails as a parent. Frankenstein never educated the creation, and denies loving it. In the absence of love, Frankenstein’s Monster is forced to learn the hard way. The reactions he received drives the creature to realize that appearance and physicality is an important part of the public’s vain judgments. Rejected, uneducated and even nameless, it’s distanced from humanity and branded with such names as ‘wretch’, ‘daemon’, and ‘monster’ in which most of the names are from his creator’s own mouth. Such a gentle soul never had any physical contact with the human race and therefore attaches itself to the De Lacy family. Soon developing new emotions and sensations, he gains pleasure from help the family suffering from poverty. In return, he gains a steady education, Just like a child, and with a child, his knowledge builds off the teaching of Felix De Lacey. An important factor in this is the books he reads; Plutarch’s Lives, Volney’s Ruins of Empire, Goethe’s The Sorrows of Werther and most importantly Milton’s Paradise Lost. All of them represent the idea of romantic thinking in which Mary Shelley was associated. When presenting his arguments, he quotes from one such book: â€Å"I ought to be thy Adam; but I am rather the fallen angel, whom thou drivest from joy for no misdeed† (p. 77-8) He quotes Paradise Lost and relates himself to one character. Satan. Judged by his appearance, the public see him as evil and yet he is a tragic character, isolated from the world. He sees this mirrored in Milton’s Satan. Believing that perhaps the De Lacey family may accept him as a normal person and with that only to fail, was the stimulus to the beginning of his transportation from love to hate. Demonstrated in this novel is that creation isn’t just finished at the beginning of life. Frankenstein gives birth to this child of science, but makes him what he is branded, and ultimately what he is. A monster. By deserting him, he created an isolated and suffering being. With addition to being rejected by any other living person, this makes him a tragic figure. Victor was deeply self-absorbed, never once thinking of the welfare of his creation, but rather how to distance himself further from it. But, when moved by the monster’s happenings, he agrees to make a female partner. But again, he abandons him for his own welfare, and will not complete his companion. After making his creation, he fears making another double of his regret. The creature denies this though, he only wishes for a companion for the rest of his days on earth. Yet roles are reversed in the heart of the novel. In the beginning, power is mostly in Victor’s possession but by the time of meeting, the creature dominates, leading Victor into the wilderness of the mountains.