Wu zholiu's orphan of asia and taiwanese students studying in japan Essay

Wu zholiu's orphan of asia and taiwanese students studying in japan - Essay Example This one is a masterpiece that Taiwanese literature shall always cherish. The Taiwanese Literature, as we know it today, developed in 1920s. The writers during that period reflected on Japan’s role as a colonizer, Wu Zhouliu does the same. The Taiwanese literature was as influenced by the culture of Japan, which was forced by Japan, as by the need to voice its identity. The Taiwanese literature was trying to break the image of Taiwan as ‘extended Japan’ while at the same time most of the works were in either Japanese or usually had element of Japanese. Wu Zhouliu, too, was much better in Japanese than in Chinese but his works were rebellious, indicating Japanese as oppressors of Taiwanese. The Taiwanese literature was a means for peaceful rebellion, after the violent methods to drive Japanese out of their land failed, and the task is successfully carried forward by Orphan of Asia. Thus, the work not just adds on to the main reason for evolution of Taiwanese literature-rebellion against their colonizer, but it also takes up the task of representing Taiwan under Japan as it was to the future generations. Taiwan was occupied by Japan from China for fifty years (1895-1945) before it was handed over to China again. As long as Taiwan was the colony of Japan, Taiwanese remained neither Japanese nor Chinese. Their identity as Taiwanese was all too obliterated. This situation of Taiwanese is well depicted in Orphan of Asia, where the protagonist-Tai-ming was confused about his identity. The writer uses the word ‘orphan’ to indicate that with no identity of its own Taiwanese were orphan, they had been separated from their mother-China, and their colonizers never accepted them as one of them. Not just were they separated from their roots (China), but also their roots never accepted them back. Tai-ming believes that his roots are in China and hence is ready to make any sacrifice for his roots but it is ironic that he shall not disclose

Former president of South Africa Essay Example for Free

Former president of South Africa Essay My friends and I had joined and have been a member of the African National Congress for a long time. Our non-stop mission is to remove apartheid. Since 1944, when I had just joined the antiapartheid organization ANC, we have been trying to talk with the government officials about the unfairness and the disadvantages of apartheid. Our non-violent mission to get rid of apartheid seems to go nowhere. The United Nations and the United States, too, is backing us up with our couple of hundred black colored folks. Since the government is mostly white dominated, they wouldnt listen to our concerns because removing apartheid would be a great disadvantage for them. Most factory or company owners are white. Removing apartheid would mean that they would have to pay the blacks and the colored folks the same money since right now white people get more paid than us. This is just one of the many things the whites would suffer if an antiapartheid nation was formed. In the footsteps of Mohandas Gandhi we pursue a non-violent protest. I was not a messiah, but an ordinary man who had become a leader because of extraordinary circumstances. Clearly, one could draw the point on how miserable our lives were and under these circumstances you suffer greatly or stand up for your culture, stand up for your country and the meaning of our tribes. A changing world demands redefinition of old concepts. Africa, first step where humans took on this planet and we follow the biblical rules. I detest racialism, because I regard it as a barbaric thing, whether it comes from a black man or a white man. Dear Journal: November 1962 This is my first night in prison. I do not write to you in shame since I believe to be lucky enough to escape hanging. I am currently imprisoned at Robben Island with some of my colleagues for protesting against the true Africans not having any democratic rights, which wiped out the possibility of bringing peace to South Africa. We Africans do not even have any of the Basic Human Rights. We are born with these rights and unless we give them up  for a certain type of government they are ours to keep. Us not having any human rights was an unarguable point since at Sharpeville in March of 1960 the police fired at an African crowd and killing 67. Most of them were shot in the back. No one in his right senses would choose such a life, but there comes a time when a man is denied the right to live a normal life, when he can only live the life of an outlaw because the government had so decreed to use the law. I could have continued with my life with what I was taught to do in life; fight, and since I was almost considerably a professional boxer I could have made good money and have a high-social life. But I chose to fight for our Basic Human rights, bring peace and end apartheid. And is this what I get for trying to get equal rights? I have been sentenced for life in this forbidding, desolate place. This was my home. It was so big at the time. I dont know why it is so small now. I am treated harshly in this place. We do not receive healthy food and we have to work in a lime quarry. I can only write letters no longer than 500 words every six months and eventually I was able to talk with Winnie my dearest wife. We were not allowed to read books nor newspapers so the only way I could get information about what is going outside was through Winnie and her letters. Dear Journal:December 27, 1988 You could say Im getting used to my imprisonment. Since December, I was moved to a cottage at Victor Verster Prison. The reason I believe why the government moved me to this comfortable prison is because; back in August, when I became very ill the government was afraid that if I died there would be a massive revolt. Because of my enormous popular support, I was taken to one of the best medical centers in the country. When in October I felt better, I was moved here. I feel much safer and more comfortable. This was just a prison farm even with a swimming pool. At least I do not have to work on fixing roads and collecting seaweed on hot summer days. During the winter, back at Robben Island, we worked at Limestone Quarry and after 10 years of labor my doctor told me that I shouldnt lift so hard. The South African Government published my photos to show how much comfort I was living in. After all the restrictions I have received, these were the first photos of myself since 1966. In the name of the law, I found myself treated as a  criminalnot because of what I had done, but because of what I stood for, because of my conscience. After all I did expect them to treat me harshly, I was the one of few man who stood up for my country and because of what I was trying to accomplish made it so unbearable towards the government. I have fought against white domination, and I have fought against black domination. I have cherished the ideal of a democratic and free society in which all persons live together in harmony and with equal opportunities. It is an ideal, which I hope to live for and to achieve. But if needs be it is an ideal for which I am prepared to die. The United Nations Article states that all men shall have the basic human right, independence and equal treatment. So I shall receive that right. Dear Journal:August 17, 1984 I have been telling you about in how horrible living conditions that black people live in. But maybe you dont exactly know what they are. Well let me tell you a broad definition of apartheid. Apartheid was a law unfair to black people in South Africa and it was made even before I was born. It limited our civil rights. We couldnt vote nor have proper jobs. We endured bad housing such as slums with no electricity or pluming. Black people were arrested most of the time for no major particular reason and put into really bad prisons. So now you know why it is so important for me to end apartheid. A man who takes away another mans freedom is a prisoner of hatred, he is locked behind bars of prejudice and narrow-mindedness.The oppressed and the oppressor alike are robbed of their humanity. After 20 years at Robben Island, the states most guarded prison, my people were asking for my independence. In my isolation section, I was secretly able to keep track of what was going on at the outside world. According to the information I received, newspapers started writing headlines such as FREE MANDELA and LET MANDELA GO. I was so respected and recognized that the whole world started to notice how much the people wanted to free me. What I dont understand is why they waited so long. It was hard to know what was going on but I made it my business to keep track of what was happening in my nation and in the world. The United States and Great Britain were naming streets and parks after me. I didnt realize till today how people looked up to me  and considered me important, for what I have tried to do and will still try; end apartheid. Human rights groups and Universities gave me honors and awards but it was impossible for them to ever reach me. Its not like theyre papers which could be sneaked in, well I will just have to wait till I receive my independence. Dear Journal:May 11, 1994 Yesterday was one the happiest days of my life. I was the president of South America. After 27 years if suffering in prisons. After the next 4 years of my release I had been involved in rebels against the government, beside my followers. These last 4 years chaotic and violent. My supporters fought viciously with the Inkatha Party of the Zulu chief Gatsha Buthelezi. Many were killed on their side but unfortunately so did many on our side. When in 1986 I started to make negotiations with Botha I had refused his deal to give me my freedom under such conditions where I had to live in Transkei, reject violence and many other things. If I accepted these conditions just for my freedom, it would be a violation of what I stand for in my spot at the ANC. I kept it a secret till when I had to tell my friends so they could help me get my freedom and I could do well for my nation. The new President of South Africa and leader of the National Party, F.W. de Klerk, in the end decided to release myself and the other political prisoners. He also made ANC legal so I when I asked him for my freedom he released me. On February, 1990 I was released. But my joyful days werent over yet. A general election was held in April, 1994. And about a year after the elections, yesterday I became the new and first black president of South America. Never, never, and never again shall it be that this beautiful land will again experience the oppression of one by another. The sun shall never set on so glorious a human achievement. Let freedom reign. God bless Africa! The people were dependant on me because they knew that I would spare a civil war and follow whatever the ANC says to do so. As the people saw me end apartheid along F.W. de Klerk back in 1993 and received the Nobel Peace price, they expected me to bring many other good reforms. I promise to change the whole perception towards black people.

Historical Influences on Architecture of Süleymaniye Mosque

Historical Influences on Architecture of Sà ¼leymaniye Mosque How has diverse cultures and architecture throughout history influenced the architecture of the Sà ¼leymaniye Mosque? The main issue that will be covered by the author in this thesis is the question of how different cultures and architectural styles have influenced the Sà ¼leymaniye Mosque’s design and structure. The reason for this investigation is to identify features, which have been acquired from other cultures, and also the way in which Architect Sinan developed an architectural style that was also influenced through the use of other landmark buildings around him such as the Hagia Sophia. Having said this, it is important to identify his engineering expertise, which will be discussed further in the second chapter of the thesis. It will be useful to also have a look at the influence that Architect Sinan acquired during his lifetime through other architectures and whether he has reflected these onto the making of the Sà ¼leymaniye Mosque. The initial section of the thesis will be centered on familiarizing the reader with the history of Mosques respectively and how they have transformed over time up until the Ottoman Empire, as well as during the age of Sinan; where his style and works will be discussed. This will give the reader an understanding of how the stylistic and structural characteristics of traditional forms have developed over time and evolved into Ottoman Mosques and consequently the Suleymaniye. Which brings us onto the second chapter of the thesis. As mentioned, the second section will largely cover the Sà ¼leymaniye Mosque’s history, function and structure. It is important to note that the Sà ¼leymaniye Mosque has been through restoration many times due to earthquakes (which are a common occurrence in Istanbul) and wars, and how this has changed certain aspects of the building. The author will also look into whether or not the mosque has adapted to the changing times and social needs which the passing of time has brought with itself. Further, as seen from the table of contents, the functionality of the mosque will also be explored. As part of a larger complex, also known as the ‘Suleymaniye complex’, the Suleymaniye is a small but important part of this complex which also bears with it different functionalities. These will be described, as it will also give more of an insight into the possible changing nature of the Sà ¼leymaniye Mosque through the acquisition of different functionalities within the comp lex itself. The structure is a major feature within the mosque, as it was influenced over time by many cultures and architectures such as the Hagia Sophia again, and Palladio, as well as influencing other architecture such as Michel angelos dome found above the roof of St Peters, Rome. The third chapter will initially look into the influence of other cultures such as the Islamic influence, the influence of the Byzantine Empire as well as the Barque-Style. However, as Turkey is wholly an Islamic country, and has been an Islamic country for many years pre-dating the Ottoman era, it is clear that the main influence will be the Islamic culture. However, it is important to also look into other cultural influences especially since people from other cultures also populate Turkey. Istanbul itself has been a city which seen the presence of people from different countries and or cultures brought by war etc. The issue of diverse cultural influences will arise within this study when we talk about the structure of the Sà ¼leymaniye Mosque and its characteristics as different parts have been influenced or attained from a variety of different cultures. The Mosque has merged Islamic and Byzantine architectural elements. Within the final chapter of the thesis, the author will consider the influential effect of other architecture on the Sà ¼leymaniye Mosque. Again, culture will be prevalent in this chapter too in order to understand how architecture is of an influence. For example, Architect Sinan has combined tall, slender towers with large domed buildings reinforced by half domes in the style of the Byzantine churchHagia Sophia. Many other styles from other cultures are evident within the Mosque, for example when the Sà ¼leymaniye Mosque was destroyed by afire in 1660and was restored on the command of sultan Mehmed IV by architect FossatÄ ±. However the restoration changed the mosque into a more baroque style architecture. Taking elements from foreign cultures and religions and combining them into something original can be recognized in the Sà ¼leymaniye Mosque. The originality of the great Ottoman mosques did not develop by removing all the foreign influences; instead it is a mixture that developed by the procedure of integration of foreign culture by the Turks of Byzantine culture. This is the symbol of the Ottoman Empire, a multiracial, multilingual, and multicultural empire. This will cast an understanding on the history of the Mosques and Ottoman Architecture that will hence lead to a conclusion of the influences on the Sà ¼leymaniye Mosque. The sources mentioned in the bibliography will be of great use in acquiring the relevant information. These can be accessed through the web. The thesis will also require looking beyond these articles and books, as a site visit is required. The Sà ¼leymaniye Mosque The Sà ¼leymaniye mosque was built in Istanbul between 1550 and 1557. It is the largest of the Ottoman building enterprises and is regarded as one of Architect Sinan’s (Mimar Sinan) most famous masterpieces, as well as one of the most important examples of Ottoman architecture. Sinan was born in the last decade of the sixteenth century. Being enrolled as a teenager into the Janissary Corps that is a school for apprentices, he advanced his, carpentry, aarchitectural and engineering skill. Sinan served in various military roles during the reign of Suleyman the Magnificent, where he gradually developed approval for his engineering skills and achievements. During the Moldavian campaign was when Sinan was chosen to be the chief architect by the Prime Minister, Lutfi Pasha. Sinan was the chief architect for almost fifty years and was responsible for the design, construction and restoration of over 400 buildings, of which the Suleymaniye being one of the most important. During his t ime as chief architect, he contributed to theà ¢Ã¢â€š ¬Ã‚ ¨formation of an architecture thatà ¢Ã¢â€š ¬Ã‚ ¨is now recognized as ‘Ottoman Architecture’. His most innovative blends andà ¢Ã¢â€š ¬Ã‚ ¨interpretations of forms were reservedà ¢Ã¢â€š ¬Ã‚ ¨for the mosques he built for Sultans. [1] Due to the experiences he gained through the practical aspects of his architectural life as well as his travels, he developed a reputation of an innovative designer of mosques and domed structures, which he then applied to the Sà ¼leymaniye Mosque. Out of all of Sinan’s works, the Sà ¼leymaniye Mosque aimed to exceed any other imperial mosque in beauty and size, which in most people’s opinions was a success. In the late 1540’s, the Sultan Suleyman the Magnificent ordered Sinan to build a mosque within a kulliye (complex of buildings adjacent to a mosque). Just like most imperial mosques, the Sà ¼leymaniye Mosque is more than just a place of worship. The complex consisted of various social, religious and educational functions such as schools, a hospital, a caravanserai, Turkish baths, and more.[2] The mosque is located on the Old Palace, on a hill overlooking the Golden Horn. The mosque is symbolic in the city of Istanbul, as it sits on the highest hill, thus implies the power and strength of the Turkish Ottoman Empire. The complex was planned as a great centre of learning comprising of madrasas (a School for Islamic instruction) for studies in theology and holy law and medicine. Wide walkways surround the complex, where the outer sides consist of two rows of madrasas on the longer sides and social service buildings along the third side. Over time their has been additions of furth er buildings into the complex such as the hadith college, which have resulted in a lack of symmetry within the complex by attempting to adapt the buildings into older street networks. The mosque is located at the centre of the complex positioned towards the qiblah (direction of the Mecca, south-east). Around the mosque is a spacious courtyard measuring 44 by 58 meters, which has a fountain in the middle and a minaret in each corner, with a colonnaded peristyle with columns of marble, granite and porphyry.[3] The courtyard surrounded by an arched colonnade is a standard feature of Ottoman imperial mosques. Some of the marble and granite columns used for the Suleymaniye were collected from an old Byzantine Hippodrome, and from other locations in the city. In addition many materials where also collected from Roman and Byzantine buildings in Greece, Egypt, and other parts of the Ottoman Empire. This shows the diversity of cultures involved in the aesthetical and structural features with in the mosques design. The courtyard is enclosed on three sides by stonewalls, through the windows of which the sanctuary and funerary garden may be viewed. The fourth side has no wall built, allowing a panoramic view of the city and Golden horn. The minarets of the Suleymaniye have a total of 10 balconies; this was due to Suleyman the Magnificent being the 10th Ottoman sultan. Two taller minarets both frame the forecourt and mark the entrance to the interior space of worship where the sidewalls of the forecourt meet the mosque.[4] The mosque has many structural characteristics that resemble the Hagia Sophia. Sinan knew the Hagia Sophia well as he contributed to its preservation. For almost 500 yearsByzantine architecturesuch as the church of Hagia Sophia functioned as models for many of the Ottoman mosques including the Sà ¼leymaniye. [5] Although both were constructed in very different times, one representing the Christian-Byzantine Empire and the other representing the capability of the architect Sinan and the Islamic-Ottoman Empire, they have similarities as the Hagia Sophia influenced the Suleymaniye. Similar to the Hagia Sophia four giant piers hold up the main domes over a square plan. However the reinforcement system is much more complex ‘two half-domes stand on the axis of qiblah and hugearched walls filled with windows stand on the cross-axis’. The multiple domes and the arches supporting them also help to strengthen and distribute the weight of the massive central dome.[6] As well as th e columns being an essential part of the complex dome and support system of the mosque, it also had significant symbolic value religiously, symbolically and also architecturally. Although this supports the idea of influence of Hagia Sophia on the mosque, it also shows that the Sà ¼leymaniye Mosque remains a unique piece of architecture due to its complexity, from the clashing aspects Sinan applied to the mosque. Taking elements from foreign cultures and religions and combining them into something original can be recognized in the Sà ¼leymaniye Mosque just by examining at the structural qualities and materials. The originality of the great Ottoman mosques did not appear by removing all the foreign influences, nor can it merely be reduced to the Byzantine style. It is a mixture that developed by the procedure of integration of foreign culture by the Turks of Byzantine culture. This is what Ottoman Empire is, a multiracial, multilingual, and multicultural empire, which is what will b e explored further throughout this study. Bibliography: 1. Cansever, Turget. The Architecture of Mimar Sinan. Architectural Design. V. 74. n. 6. Nov/Dec 2004. pg 64-70. 2. Celebi, Sai Mustafa. Book of Buildings: Memoirs of Sinan the Architect. Kocbank: Istanbul, 2002. pg. 68. 3. Freely, John and Augusto Romano Burelli. Sinan: Architect of Suleyman the Magnificent and the Ottoman Golden Age. Thames Hudson: London, 1992. pg. 15-18, 26-33, 44-45, 74-77, 123-137. 4. Goodwin, Godfrey. Sinan: Ottoman Architecture and Its Values Today. Redwood Press Limited. Great Britain, 1993. Pgs. 33-45. 5. Nelipuglu, Gulru. The Age of Sinan: Architectural Culture in the Ottoman Empire. Reaktion Books: London, 2005. pg. 207-221. 6. Yayinlari, Ege. Sinan: An Interpretation. Istanbul, Turkey, 1997. Pgs. 28-30. 7. Grabar, Oleg, ed. 1990. Muqarnas Volume VII: An Annual on Islamic Art and Architecture. Leiden: E.J. Brill. Page 92 8. Art History, Volume I: Prehistoric-1400, pgs 520 – 522 9. Sinan and Palladio: two cultures and nine squares,International journal of architectural heritage, vol. 6, no. 1, 2012 Jan./Feb., pgs. 1-18. 10. The Sà ¼leymaniye Mosque: a computational fractal analysis of visual complexity and layering in Sinans masterwork, ARQ: architectural research quarterly, vol. 16, no. 2, 2012 June, p. 171-182. 11. World architecture : the masterworks / Will Pryce, London : Thames and Hudson, 2009.Pgs 193 – 195 12. Special issue. Mimar Sinan: the urban vision, Environmental design, vol. 5, no. 5/6 (1/2), 1987, p. 6-221. [1] The Sà ¼leymaniye Mosque: a computational fractal analysis of visual complexity and layering in Sinans masterwork vol. 16, no. 2, 2012 June, p. 171-173 [2] Grabar, Oleg, ed. 1990. Muqarnas Volume VII: An Annual on Islamic Art and Architecture. Leiden: E.J. Brill. Page 92 [3] World architecture : the masterworks / Will Pryce,London : Thames and Hudson, 2009. Pg.193 [4] The Sà ¼leymaniye Mosque: a computational fractal analysis of visual complexity and layering in Sinans masterwork vol. 16, no. 2, 2012 June, p. 174 [5] Art History, Volume I: Prehistoric-1400, page 522. [6] World architecture : the masterworks / Will Pryce,London : Thames and Hudson, 2009. Pg.193

The Relationship between Snowball and Napoleon in Animal Farm :: Animal Farm Essays

The relationship surrounding Snowball and Napoleon in George Orwell's Animal Farm tends to be on rocky grounds. Snowball, a clever pig, tends to be loyal, brave, and outgoing. These are just a few excellent qualities of a leader. Napoleon, a boar, on the other hand, is quite frankly rude, wretched, and full of greed. Both have had their share of leadership on the farm, yet both have had their share of conflict as well.   Ã‚  Ã‚  Ã‚  Ã‚  Snowball, Animal Farm's first and foremost leader, is and always should be well respected. He bravely fought at the battle of Cowshed, the first conflict between man and animal. He took wounds, he took control, and he spoke for the well being of the Animals. He conceived the great windmill that would supply the Animal Farm with electric power. All this for the prosperity of his fellow animal… until Napoleon stepped in.   Ã‚  Ã‚  Ã‚  Ã‚  Napoleon was a leader who led with an iron fist. A fist he used to secretly abuse his fellow animal. He began by raising several ferocious dogs to aid him in enforcing his rules, laws, and expectations. Using them, he abruptly ended Snowballs reign by using the dogs to exile him from the farm. Shortly after, he halted the construction of the windmill. More often than not he would cleverly work his way around the seven commandments by altering them to his pleasure. For example, 'Now animal shall drink alcohol to excess.'; Or 'No animal shall sleep in a bed with sheets.'; Napoleon grounded the rations of each and every animal. The farm slowly fell into a dark abyss with every wretched move Napoleon made.   Ã‚  Ã‚  Ã‚  Ã‚  What's worse, Napoleon came to constantly use Snowball to shift the blame on every small mishap on the farm. For example, when the windmill was first destroyed by the tornado, Napoleon blamed it on Snowball. Also, Snowball was blame for destroying farm property, mixing foods with weeds, and secretly conspiring with human, which was strictly prohibited by animal law. However, the accusations were never proven true, as Snowball was never heard from again since his expulsion.

Child Abuse and Neglect Essay -- Violence Against Children, 2015

Child abuse in America is an ongoing problem and something needs to be done. There are approximately one million children abused annually in the United States. (Table 339) Cases of child abuse and neglect are reported every ten seconds, and researchers believe that there’s three times that amount that goes unnoticed. (Child Abuse: Know the Signs and Stop the Violence Against Children.) Something needs to be done for these children who are too weak and too powerless to help themselves. Children who have been abused are left with more than just physical scars. They have many psychological, emotional, and behavioral problems as well. Their social lives are affected dramatically, and they suffer lifelong effects. (Lambert) Children tend to be emotionally disturbed years after the abuse, many have IQ scores lower than average, and some have even been classified as mentally retarded. Children who have been abused also show signs of personality and neurological changes. (Oates 119) Sexual abuse has been linked to nightmares, bed wetting, sadness, clinging behavior, and anxiety. Children also showed more aggressive and anti-social behaviors. (Oates 127) Adults who were sexually abused are more prone to depression, anxiety, low self-esteem, and drug or alcohol problems. (Oates 132-133) Studies show overwhelming evidence of the effects abuse can have on a child, and the way the effects continue into their adult lives. (Oates 135) Speech is dramatically affected from abuse and neglect. Over one third of physically abused children have language delays. (Oates 119) All aspects of language are affected. Written and oral language is affected. The area that children tend to exhibit the most difficulties with is pragmatics. They tend to be l... ...g/topics/humanserv/child_abuse/ Layman, Richard. Child Abuse. Detroit, MI: Omnigraphics Inc., 1991. Moses MD, Scott . "Child Abuse." Family Practice Notebook. 08 Sept 2007. Web. 18 Oct 2014. . Oates, R. Kim. The Spectrum of Child Abuse. 8. New York: Brunner/Mazel Inc., 1996. Palusci MD, MS, Vincent J.. "Shaken Baby/Shaken Impact Syndrome." Kids Health For Parents. August 2004. Nemours Foundation. Web. 18 Oct 2014. http://www.kidshealth.org/parent/medical/brain/shaken.html Santrock, John W. Educational Phycology. Third. New York: McGraw-Hill, 2008. Lambert, Regina. Personal interview. Web. 13 Oct 2014. "Table 339. Child Abuse and Neglect Cases Substantiated and Indicated— Victim Characteristics: 2000 to 2008" Census Web. 18 Oct 2014. https://www.census.gov/compendia/statab/2011/tables/11s0339.pdf

Maos Last Dancer Essay -- Dancing Dancers China Essays

Mao's Last Dancer Staggeringly vast and a land of great diversity, China, the world's most populous and third largest nation is more like a continent in itself than a country. With that huge population and a long history, China has made itself become a glorious and controversial country during one hundred years, especially from 1949 when China was finally at peace after decades of war, a China under China Communist Party (CCP) and Mao Zedong. There was actually a lot of changing in society as well as in particular people’s lives. Li Cunxin, a dancer and the author of the book Mao’s last dancer - a huge bestseller in Australia and the thirty-fourth book of â€Å"Australia’s 100 favourite books† of the year, has his life changed clearly and dramatically which is explained emotionally in his book. Mao's last dancer touches every reader’s hearts by its beauty, its honesty and exhilaration. Through this book, we are able to learn more about China from a different side and obviously about Li Cunxin’s life – a life within a burning desire for higher achievements. Li Cunxin was born into an extreme poor peasant family in Qingdoa in 1961, Northern China. He is the sixth son in the family of seven sons, living in a small house with relatives. 1961 is the third year of Mao’s Great Leap Forward â€Å"which had left rural China suffering terribly from disease and deprivation†. But when he was eleven years old, Madame Mao decided to revive the Perking Dance Academy and sent her men into the countryside to find suitable children. And Li, thanks to his teacher pointing out, without any former experience, was chosen to become a dancer - one of the best dancers in the world. After seven years of hard training at Beijing Dance Ac... ...s and aspirations. His delivery was powerful and effective and he certainly had the audience with him all the way, conquered, inspired and enriched. Reference: [1] Mao's last dancer by Li Cunxin – Book Summary and Book Reviews, http://www.bookbrowse.com/reviews/index.cfm?book_number=1388, 17/08/05 [2] Li Cunxin – An interview with author, http://www.bookbrowse.com/author_interviews/full/index.cfm?author_number=995, 17/08/05 [3] Li Cunxin, Dancer Magnificent, http://www.anovelview.com/li_cunxin_dancer_magnifique.htm, 17/08/05 [4] Li Cunxin – An interview with author, http://www.bookbrowse.com/author_interviews/full/index.cfm?author_number=995, 17/08/05 [5] Li Cunxin, Dancer Magnificent, http://www.anovelview.com/li_cunxin_dancer_magnifique.htm, 17/08/05 * Li Cunxin, Mao’s Last Dancer, New York : Putnam, 2003.

Ethics Paper †Abortion Debate Essay

The moral question on both sides of the abortion argument is when a fetus achieves personhood and is awarded moral status thus granting it rights. Does the fetus have a right to life at the use of the mother or does the mother’s choice for autonomy over her body take precedence over the fetus? How do we begin to answer this highly debated question and what conclusions can be made that have the most logical ethical answer? The difficulty in answering the issue of fetal personhood is that there is not one concrete indication of when that actually occurs in pregnancy. Pro- Life supports the position that personhood occurs immediately at conception thus granting the fetus full rights as a person born. In contrast Pro-Choice reinforces the mother’s rights to her own personhood and her choice to be autonomous from the fetus. The main ethical issue up for debate is whether society can infringe upon a person’s right to personal bodily security for the purpose to save the life of another. Should anyone or any entity force a person to give up their decision to do what they seem fit with their own body? How would that affect a woman’s right to her reproductive liberty? What precedents does that set forth for the future for women? IN SUPPORT OF PRO CHOICE The nature of abortion rights can be broken out into three different perspectives; the protection of unwanted social parenthood; the unwanted genetic parenthood and the right to bodily autonomy. (Manninen 36) The burdens of social parenthood weigh heavily on the woman who is forced to endure a pregnancy. These burdens can be detrimental to mental and physical health and psychological harm is likely to damage the child that is brought into a situation not fully embracing or prepared to care for its needs. Through abortion, a woman has the right to prevent the existence of a child with her genetic characteristics. It is an essential part of her overall reproductive liberty to have either the right to or the right not to conceive children. (Manninen 37) However, once a child is born, then it becomes a moral subject with its full entitlement to personhood and you cannot kill a child with your genetic characteristics or to avoid the responsibility of social parenting. Judith Jarvis Thomson’s thesis gives us a graphic description of a violinist who without your consent, is attached to you and relies upon you for his/her life. Are you morally obligated to submit to the unwanted bodily intrusion in order to support the life of another person? The clear answer to this question is â€Å"No.† A person is under no moral obligation whatsoever to use his body to sustain the life of another at the compromise of his own. The concept of forced violations of bodily autonomy is morally indefensible. This has nothing to do with the value of the fetus in general but the right not to be subject to the intrusion as the right to your body is exclusively yours. To make abortion illegal is to force pregnant women to surrender their own bodies to provide another human being all its needs for survival. Using Kantian moral philosophy, with specific attention to the second principle of the categorical imperative that describes using people as mere means to an end; aren’t the pregnant women being used? (Manninen 40) The women essentially become hosts to the fetuses and are used to cultivate life. How can the forced use of women’s bodies be a moral act? A blastocyst or a human zygote does not have the full characteristics of what human beings have. It cannot function on its own, communicate or have a consciousness attributed to it. It merely possesses the potential to form into personhood and ultimately a human life. If we cannot pinpoint the exactness of when a fetus achieves personhood, how can we correlate the crime of murder to something that hasn’t had a life? No actual person is harmed by having an abortion so there is no reason that the act in itself is morally bad. IN SUPPORT OF PRO LIFE Pro Life gains its understanding through what is commonly known as the substance view. This means that human life is valued for the type of thing it is from the moment of conception to its ultimate demise. Human beings are considered rational moral agents that are consistent with its original substance but possess capabilities that give it the ability to function. (Beckwith 33) Since human beings are considered living organisms, as substances they maintain their identity throughout the process of their life regardless of the physical changes that occur. Thus human beings are always considered persons because of their potential to develop abilities. In addition, humans are also considered persons even if the potential never actualizes because their overall substance. (Beckwith 36) The substance theory extends not only to the unborn fetus, but to other humans who for whatever reason are prevented from exercising their capabilities as a functioning person. These types of persons have similar parallels to the unborn because they have achieved personhood and full moral status simply because of being human. The rationale behind the substance theory is if it is permissible to kill the unborn fetus then it is equally permissible to kill a person unable to exercise their capabilities as a functioning person. Thus abortion is morally wrong. Another argument in the abortion debate is the precise moment when personhood is achieved. The Pro-Life position stems from the moment of conception because the zygote contains all of the chromosomes for human life. Some of the chromosomes have not been used yet since human life is in its beginning stages and does not require all of them at this time. However, the zygote contains all of the chromosomes and or genetic instructions to form a human’s physical, psychological, emotional, needs from the moment of conception. In addition to the scientific perspective to the pro-life position is the religious perspective that a higher power, God, created all life and humans do not have a right to take the power of God in their hands and destroy it. People who have this theory base it off the teachings of Scripture contained within the Bible. An example passage is: Psalm 139 again makes clear that the fetus (unborn baby) is a human whom God loves. And God told the prophet Jeremiah, â€Å"Before I formed you in the womb I knew you, before you were born I set you apart; I appointed you as a prophet to the nations.† (Jeremiah 1:5). God had plans for Jeremiah even while he was in his mother’s womb. Pro-life supporters interpret these biblical passages to be God’s direct and absolute view of the validity when human life begins thus giving a Divine definite determination that personhood is achieved at conception. Therefore since the fetus is considered a person, abortion is considered murdering a person and is ultimately wrong in the eyes of God. MY POSITION When it comes to the topic of Abortion, my views align with the moderate view. I neither condemn nor condone abortion but my belief aligns itself with the reasoning that a woman has a right to choose what happens in her own individual body. The mother’s rights to autonomy must be preserved at all costs. No woman should be forced to surrender her body in order to provide another human being its needs to survive. Without this fundamental protection securely in place, it sets a dangerous precedent for the abuse of women. It can be argued that if a woman must give up her body to sustain the life of another when it comes to reproductive rights, what about the means of other bodily rights such as organ donation, bone marrow extraction and other harvesting means? To reverse the pro-choice decision is reducing women from being independent beings to being merely hosts and have less rights then the potential for a human has. In addition, no woman should be forced to continue with a pregnancy she does not want, can cause her medical harm, or is a result of a violent crime. The physical and psychological damage that can be inflicted from forcing women to continue with unwanted pregnancies is too horrible to consider. As a mother to three children, I certainly do know the varying physical changes as a result of pregnancy. I can say that with my first child, I hardly noticed that I was pregnant. I did not experience any negative side effects and continued with my daily activities as if nothing ever happened. It wasn’t until I was able to hear the heart beat or see the fetus on the ultrasound screen did the potential for the pregnancy became real for me. I use the word potential because until the child is born, many things can go wrong with the pregnancy resulting in natural miscarriage. There has to be a certain environment with favorable variables for a pregnancy to progress into a full born infant. Science does not have the capability to determine if a pregnancy will be 100% successful but it does give a great success probability. As such, it was important for me to keep in perspective that although I was deemed pregnant with a child, that child is not fully realized until it is born and I am holding it in my hand. If, for whatever reason a woman chooses not to continue with her pregnancy, then I believe it ideally would be best to perform the abortion as early as possible most certainly before 12 weeks. There are many tests that can be performed to detect if the fetus has any genetic defects that could affect its overall life. Plus the timeframe is more than sufficient to personally determine if the pregnancy should continue. My choice for a timeframe has nothing to do with the determination of when a fetus achieves personhood with moral status, but more of a compassionate opinion in that by aborting earlier, the mother doesn’t develop a strong attachment to the potential of the fetus. My opinion does not mean to allow for a woman to use an abortion as a means to birth control. I believe that since a woman has the reproductive capability to cultivate potential life, with that capability encompasses a tremendous amount of responsibility. There should be available and economical birth control measures put in place to prevent the abortion procedure entirely. Abortion should be used as a last measure towards preventing an unwanted pregnancy. RESEARCH AND ANALYSIS Since the early 1980s, groups opposed to abortion have attempted to document the existence of â€Å"post-abortion syndrome,† which they claim has traits similar to post-traumatic stress disorder (PTSD) demonstrated by some war veterans. In 1989, the American Psychological Association (APA) convened a panel of psychologists with extensive experience in this field to review the data. They reported that the studies with the most scientifically rigorous research designs consistently found no trace of â€Å"post-abortion syndrome† and furthermore, that no such syndrome is scientifically or medically recognized.[1] The panel concluded that â€Å"research with diverse samples, different measures of response and different times of assessment have come to similar conclusions. The time of greatest distress is likely to be before the abortion. Severe negative reactions after abortions are rare and can best be understood in the framework of coping with normal life stress.†[2] While some women may experience sensations of regret, sadness or guilt after an abortion, the overwhelming responses are relief and happiness.[3] In another study, researchers surveyed a national sample of 5,295 women, not all of whom had had abortions, and many of whom had abortions between 1979 and 1987, the time they were involved in the study. The researchers were able to learn about women’s emotional well-being both before and after they had abortions. They concluded at the end of the eight-year study that the most important predictor of emotional well-being in post-abortion women was their well-being before the abortion. Women who had high self-esteem before an abortion would be most likely to have high self-esteem after an abortion, regardless of how many years passed since the abortion.[4] Psychological responses to abortion must also be considered in comparison to the psychological impact of alternatives for resolving an unwanted pregnancy (adoption or becoming a parent). While there has been little scientific research about the psychological consequences of adoption, researchers speculate that it is likely â€Å"that the psychological risks for adoption are higher for women than those for abortion because they reflect different types of stress. Stress associated with abortion is acute stress, typically ending with the procedure. With adoption, as with unwanted childbearing, however, the stress may be chronic for women who continue to worry about the fate of the child.†[5] (Abortion Myths) ETHICAL POSITION CONSISTENT WITH MY PERSONAL POSITION I believe that my ethical position is in agreement with Judith Jarvis Thomson’s Feminism perspective in support of the rights of the mother over the rights of the fetus. She brilliantly explains in a rational and logical way that the mother deserves her status of personhood and bodily autonomy over that of the fetus. The only entitlement that the fetus has is the claim over its own body and not the mothers. â€Å"The pregnant woman owes no such duty to the fetus, unless she has affirmatively assumed the responsibility of carrying it to term, in which case she has assumed duty to avoid harming that fetus. Until that point, however, there is no duty, and the pregnant woman cannot be said to have breached a duty by aborting the fetus.† (Flicker 2) [pic] Since women posses the exclusive right to cultivate a potential life inside their bodies, it deems an increased level of responsibility to protect the possibility of that happening. Thompson thus argued that if a woman takes reasonable steps to avoid pregnancy she should not be held responsible for the pregnancy, and has the right to choose and have an abortion. I believe that to be true as well. With all the options for contraception available to women, responsible methods can be used for the prevention of pregnancy. Since nothing but abstinence is 100% effective and women are entitled to enjoy the healthy aspects of sexual intercourse, if an unwanted pregnancy does occur and responsible measures failed to prevent the pregnancy, then a woman is absolutely entitled to make informed decisions about the use of her own body and chose abortion. My perspective also coincides with Preference Utilitarianism which defines the moral course of action is the one that results in the most preference satisfaction. With regards to abortion, fetuses do not possess the ability for preferences, therefore only the mothers have that ability thus their rights to personhood and bodily autonomy outweight the interest of the fetus. Thus abortion is morally allowable. WORKS CITED Manninen, Bertha Alvarez. â€Å"Rethinking Roe V. Wade: Defending The Abortion Right In The Face Of Contemporary Opposition.† American Journal Of Bioethics 10.12 (2010): 33-46. Academic Search Premier. Web. 26 June 2012. Beckwith, Francis J. â€Å"The Explanatory Power Of The Substance View Of Persons.† Christian Bioethics: Non-Ecumenical Studies In Medical Morality 10.1 (2004): 33-54. Academic Search Premier. Web. 26 June 2012. Thomson, Judith J. â€Å"A Defense of Abortion, â€Å"From Philosophy & Public Affairs, vol. 1, no. 1 (Fall 1971): 47-66 Copyright  © 1971 Wiley Periodicals, Inc. Reproduced by permission of Blackwell Publishing Ltd. Flicker, Lauren Sydney. â€Å"Pregnancy Is Not A Crime.† American Journal Of Bioethics 10.12 (2010): 54-55. Academic Search Premier. Web. 26 June 2012. The Holy Bible, New International Version. Worldwide: Biblicia, 2011. Print â€Å"Abortion Myths.† National Abortion Federation, n.p. 2010 Web. 26 June 2012. ———————– [1] American Psychological Association. â€Å"APA research review finds no evidence of ‘post-abortion syndrome’ but research studies on psychological effects of abortion inconclusive.† Press release, January 18, 1989. [2] Adler NE, et al. â€Å"Psychological responses after abortion.† Science, April 1990, 248: 41-44. [3] Adler NE, et al. â€Å"Psychological factors in abortion: a review.† American Psychologist, 1992, 47(10): 1194-1204. [4] Russo NF, Zierk KL. â€Å"Abortion, childbearing, and women’s well-being.† Professional Psychology: Research and Practice, 1992, 23(4): 269-280. [5] Russo NF. â€Å"Psychologicalaspects of unwanted pregnancy and its resolution.† In J.D. Butler and D.F. Walbert (eds.), Abortion, Medicine, and the Law (4th Ed., pp. 593-626). New York: Facts on File, 1992.