Factors that influence to increase price of goods

Factors that influence to increase price of goods Introduction Controls the market price of all necessary goods are the prime objective of the government. However, with the price increases of essentials capturing headlines of our national newspaper and TVs almost everyday. This price-hiking problem has become the main social problem in Bangladesh and it has great negative impacts on the people. The poor general mass is suffering most in this problem. Besides, it also hindrance the growth and development of the country. Ultimately, the goals of welfare state hampered due to lack of proper controlling the price of necessary goods. There are many reasons behind this problem. According to the finance and planning adviser, Mizan Azizul Islam, International price hike of essential necessities as being responsible for high domestic prices. In most of the cases, international market price is responsible for domestic inflation. Besides, production and production costing, export and import, preservation system, marketing policies, communication system etc are also responsible for this problem. Moreover, a group of business people are taking the advantages of these and increasing the price of necessary goods. This is unethical and unlawful. Factors that Influence to Increase Price of Goods Some factors are influencing the overall situation of the market to increase the price of necessary goods. They are- Production Production cost Preservation system Marketing strategy Export and Import Unethical business practice tendency Syndication Retail sellers unlawful tendency towards benefit Global market price Lack of government rules and its implementation Production The mass production of goods nationally and globally reduces the price of goods. If it is hampered, then it is impossible to control the price or keep the price of all necessary good in the reach of the poor people. This kind of problem happened when big countries such as China, India, Korea etc fail to produce their necessary goods. Last year due to natural disaster India fail to produce rice as a result demand for rice grows up and a scarcity was arise in the global market and at the same time price for rice goes up at a tremendous rate*. And it had a impacts both in the global and local market. *.Article on the newspaper ( The Daily Star )- Due to natural disaster India fails to produce rice to meet the local demand. So, they are going to buy and preserve rice from the global market. ally recognized levels. Production Cost Production cost depends on availability of production materials such as seed, fertilizer, water, production equipments and the weather. Lack of any of them interrupts the production and increase the production cost. According to the Section 171.1014, 1 taxable entity that elects to subtract cost of goods sold for computing its taxable margin shall determine the amount of that cost of goods sold as provided by this section. Moreover, the cost of goods sold includes all direct costs of acquiring or producing the goods (Labor costs, raw materials costs, handling costs, storage costs, repairing and maintaining costs etc)*. In addition, the cost of goods does not include the following costs in relation to the taxable entitys goods (Renting or leasing costs, selling, distributions, advertising costs etc)*. However, a group of businessperson are not following this rules and regulation and increasing the price of necessary goods for seeking more benefits. On the other hand, the governments are not taking any steps against this group of people though are there rules and regulations to prevent this. The only reason behind is that now a days more than 60% MPs are businessperson. * Section 171.1012. Determination of Cost of Goods Sold. In this section: The cost of goods sold includes all direct costs of acquiring or producing the goods, including: (1) labor costs; (2) cost of materials that are an integral part of specific property produced; (3) cost of materials that are consumed in the ordinary course of performing production activities; (4) handling costs, including costs attributable to processing, assembling, repackaging, and inbound transportation costs; Preservation Lack of proper preservation system has a great impact of the quality of the goods and on its price. Because of this most of the times producer mainly the farmer lose their interest to produce the goods. However, the government tries to make the cold storages in most of the prime cities. Further, it is not sufficient. Moreover, sometimes it is too much costly for the farmers and so on. Every year just for the lack of cold storage, farmers are dropping out their goods in the ponds, rivers. Such as tomato, potato, onion etc. Besides, it is a reason of environment pollution. The government is not taking the necessary steps to prevent this. As a result, the victim farmers are losing their interest for producing this goods and a scarcity is going to rise in the local market. Therefore, price of this goods are going high which is unreachable to the general mass. (5) storage costs, including the costs of carrying, storing, or warehousing property, subject to Subsection (e); (6) depreciation, depletion, and amortization, to the extent associated with and necessary for the production of goods, including recovery described by Section 197, Internal Revenue Code; (7) the cost of renting or leasing equipment, facilities, or real property directly used for the production of the goods, including pollution control equipment and intangible drilling and dry hole costs; (8) the cost of repairing and maintaining equipment, facilities, or real property directly used for the production of the goods, including pollution control devices; (9) costs attributable to research, experimental, engineering, and design activities directly related to the production of the goods, including all research or experimental expenditures described by Section 174, Internal Revenue Code; (10) geological and geophysical costs incurred to identify and locate property that has the potential to produce minerals; (11) taxes paid in relation to acquiring or producing any material, or taxes paid in relation to services that are a direct cost of production; (12) the cost of producing or acquiring electricity sold; and (13) a contribution to a partnership in which the taxable entity owns an interest that is used to fund activities, the costs of which would otherwise be treated as cost of goods sold of the partnership, but only to the extent that those costs are related to goods distributed to the taxable entity as goods-in-kind in the ordinary course of production activ * The cost of goods sold does not include the following costs in relation to the taxable entitys goods: (1) the cost of renting or leasing equipment, facilities, or real property that is not used for the production of the goods; (2) selling costs, including employee expenses related to sales; (3) distribution costs, including outbound transportation costs; (4) advertising costs; (5) idle facility expense; (6) rehandling costs; Marketing Still in our country, there are no proper marketing policies of the government. The lower middle class, middle class and upper class businessperson are controlling the markets. Most of the times the farmers are deprived their due prices. The middle class businessperson is unethically increasing the benefit margins. On the other hand, regarding imported goods, the businessperson are syndicating and increasing the prices of goods very high. As a result, for both of this system nationally produced goods and imported goods the consumers of our country are victims of this unethical business. Most of the times the government are the co-sharer of these unethical activities of the businessperson. In one sense, due to dishonesty and corruption justice is like a golden deer for people of Bangladesh. Therefore, the price controlling is hard to reach without development of the humanity. Besides this in Bangladesh, the business people are not following the perfect marketing strategy. In addition, the government has a lack of control on the over all market condition. Sometimes-due to this many businessperson starts to market their products without testing it and maintaining the quality*. Moreover, they focus on advertisements and start to market the products at a low price. As a result, the reputed companies who are maintaining the quality of the products it becomes tough for them to sustain in the market. Because they cannot able to market the products at a cheaper rate like their competitors. As a result, the general people have to buy the quality products at a higher rate. Communication Problem Communication problem influences to increase the price of necessary goods such as vegetables, imported goods etc. Without proper communication problem, it is tough to distribute the goods properly. It is great problem in Bangladesh and we are suffering this problem year after year. Government is trying to improve the communication problem. However, the steps they are taking are not sufficient for our country. Most of the times in the rainy seasons, prices of goods due to the communication problem. Moreover, every year flood is a common natural disaster for Bangladesh that totally breaks down the transportation system of us. On the other hand, each and every the transportation companies have to face many problems. Our government does not take any steps to secure the communication system. Groups of people take the advantage and collect money from the transportation sectors such as police, Mastans and so on. Due to this types of unethical activities, the cost of goods are incrasing. Export According to the Export Policy 1997-2002 the main objectives are to achieve optimum national growth, narrow down the gaps between export and import, to make the exportable items more attractive, to develop and expand infrastructure and so on*. In the year of 2009-2010, we export $18.36 billion. For Bangladesh the main export items are garments, textiles, jute and jute goods, ships, leather, produce, frozen fish and seafood, pharmaceuticals, ceramics, cement. Our main export partners are US 31.8%, Germany 10.9%, UK 7.9%, France 5.2%, Netherlands 5.2%, Kuwait 4.9%, Japan 4.5%, Italy 4.42% (2000). However, we fail to achieve our export objectives due to political disturbance, economical condition, natural disaster and so on. Every year we are exporting less and importing more. As a result, it create a negative impacts on our economy and price of goods are going up. Because of this unstable economic condition is arising day by day. The economy of Bangladesh is constituted by that of developing country. Its per capital income in 2008 was est. US$1,500. This is lower than India and Pakistan. Bangladesh ranked as the 48th largest economy in the world in 2008. In Bangladesh the economy has grown at the rate of 6-7% p.a. Due to infrastructure problems in transportation, communications, power supply and water distribution Bangladesh can not able to achieve it export objectives. These are the reason, which influence to increase the price of necessary goods. Objectives ( Export policy 1997-2002) The principal objectives of this policy are : 1. To achieve optimum national growth through increase of export in regional and international market; 2.. To narrow down the gap between the countrys export earning and import payment through achievement of the export targets ; 3.. To undertake timely steps for production of exportable goods at a competitive price with a view to exporting and strengthening existing export markets and making dent in new markets; 4.. To take the highest advantage of entering into the post Uruguay liberalized and globalized international market; 5. To make our exportable items more attractive to the market through product diversification and quality improvement; 6.. To establish backward linkage industries and services with a view to using more indigenous raw materials, expand the product base and identify and export higher value added products ; 7. To simplify export procedures and to rationalize and solidify export incentives; 8. To develop and expand infrastructure ; 9. To develop trained human resources in the export sector; 10. To raise the quality and grading of export products to internation Import According to the Import Policy 1997-2002 the main objectives are to make the import policy compatible with the changes in world-market, to ensure the growth of industries and so on*. In the year of 2008 Bangladesh imports$20.205 billion. Our main imported items are machinery and equipment, chemicals, iron and steel, raw cotton, food, crude oil and petroleum products. Our main import partners are China 11.4%, India 9.1%, Singapore 8.5%, Hong Kong 7.1%, Japan 6.5%. Government is sincerely committed to fostering a gradual development of free market economy in the light of GATT agreement. For the interest of export promotion investment in the country, it is necessary to have a long term, stable, facilitative liberal Import Policy. The present government has taken steps to extend the duration of the Import Policy from two years to five years. Efforts have been made to make the Import Policy easier and more liberal by relaxing or rescinding the regulatory provisions of the previous Import Policy. Provisions have already been made to allow import of capital machinery and industrial raw materials on consignment basis without the cover of the Letter of Credit. Main objectives of Import policy a) To make the Import Policy Compatible with the changes in world-market that have occurred as a result of the introduction of market economy and signing of the GATT Agreement. b) To simplify the procedures for import of capital machinery and industrial raw materials with a view to promoting export, and c) To ensure growth of the indigenous industry and availability of high quality goods to the consumers at a reasonable price Government has taken steps for quality control in the import of cement, fertilizer etc. In order to protect the interest of the consumers, steps are afoot to ensure that in future all imported consumer items conform to a specified standard of quality. In the present Import Policy Order, second hand/reconditioned machinery are importable subject to fulfillment of certain conditions. Gradually efforts will be made to classify the machinery under H. S. Code. However, lack of proper management sometimes the import polices are disrupted. As a result, it takes too much time to discharge/unload the goods from sea-port. So, the importers have to increase the price of the goods. Besides, syndicating problem is a great reason to increase the market price of imported goods. Unethical Business Practice Tendency Most of the cases upper class and middle class businessperson are dishonest, selfish and they are acting as the head of the society*. They are controlling the local market price as their own wish. Besides, they are controlling the era of devils and making wealth and property. Moreover, they are also responsible for syndicating and increasing the price of local market goods. Among the politician more than 60% are businessperson*, they deals with the politicians and political parties and using their power in the wrong direction. Besides, corrupting the business sectors as much as they can just to make profits. In words, it is the Kingdom of dishonest, wealthy and powerful persons. The mass people are helpless to control the price of necessary goods. According to a report in *Amar Desh (May 11, 2007), prices of essential food items have increased 25 per cent on an average in the past four months. According to a report in New Age (May 11, 2007), prices rose between five and 50 per cent during the same period- most of it under the military-backed interim government of Fakhruddin Ahmed that assumed office after the proclamation of a state of emergency on January 11. According to the governmentà ¢Ã¢â€š ¬Ã… ¸s own statistics, inflation increased from just fewer than six per cent in January this year to almost 7.5 per cent by March. While the government appears to be in denial suggesting that inflation is not really out of control and quite below the danger level, experts fear that it might, in fact, have crossed the double-digit mark driven by the soaring food prices. *According to SLATE magazine (2007), about our very own mafia groups that group has come to be known, and often referred to in the media, as the syndicate. Despite the fact that academics, researchers and even politicians have acknowledged such collusion, its existence is denied upfront, both by government officials and businesspeople, in a manner that can be likened to that regarding the mafia. For the longest time, the existence of the mafia, or rather Cosa Nostra, was denied by insiders as well as government officials till misconceptions and myths were laid to rest by, what came to be known as, the Maxi Trial in a court in Sicily over a hundred years after its existence was officially reported. As for the syndicate, it has proved to be invincible and even immune to a state of emergency, which has not been able to curb Retail Sellers These types of people are also corrupted. They are mainly creating artificial crises of the product in the local market*. As a result, demand for those goods goes up. Moreover, sometimes the retailers offer gift items with the low quality products. As a result, demand for quality products goes down and they take the advantage by stocking the products. After few days later they market the products at a higher price. Global Market Prices It is also one of the prime reasons for increasing the price of necessary goods. We are insufficient to produce the necessary goods. Therefore, we have to depend on importing goods from foreign countries. Moreover, we need to depend on favorable price of goods of the world market. *THE RESTRICTIVE TRADE PRACTICES, MONOPOLIES AND PRICE CONTROL ACT Commencement: 1st Februar, 1989 An Act of Parliament to encourage competition in the economy by prohibiting restrictive trade practices, controlling monopolies, concentrations of economic power and prices and for connected purposes Government Precaution In all the cases the government steps towards controlling the price is also major factor. However, I am disclosing with regret that the every sector in our country are controlled by the corrupted businessperson. Most of the cases the rules of laws are absent and the implementations of laws are in near zero percentage. Those who will implement the law, most of them are highly corrupted. Therefore, the result is a big zero. The mass people with a new hope changing the government every 5 years. However, the result is more disappointed and more distress. In a word, it is a land of all evils and injustice. Without developing, the morality it is absurd to change this hails condition. We have to start a revolution from young generation. Conclusion Due to all of these lacking it is going to be impossible to control the price of necessary goods. The very poor people are suffering most of the cases by this problem. As a result, the major portion of the people are going as burden for the society. Therefore, we have to take precautions to avoid this problem for making a happy, wealthy and prosperous Bangladesh. If we want to achieve this then we have to take serious action and frame effective laws for the elimination of the middle men groups existing various trading circles, by framing effective measure to control bribery between law enforcing agencies and trades. A strong co-ordination efforts and monitoring cells should be formed to observe and check price level of essential commodities in different trade center of the country. Besides, committees should be established for the co-operation, co-ordination and exchange of information in between different Government officials entrusted to check price level, by re-introducing old rationing system by the Government to stable the prices, by identifying syndicate groups and taking appropriate action against them.

Family of Woodstock Essay

ABSTRACT: This paper will explore the factors that led the Founders to create the Family of Woodstock while discussing its ability to meet the needs of the community. Further discussion will include creation of the agency’s values, attitudes and beliefs and how they have changed over its 40 year period of service to the community and how specialization has become a trend in the human services delivery. The Family of Woodstock, a social service agency, was founded by those individuals who felt that certain factors presented the opportunity for them to start a social service agency as a direct result of the Woodstock Festival held in a town approximately 100 miles from their location. Many of those who attended the Woodstock Festival brought little, if any, personal belongings or food with them. They were sleeping in parks and spent time hunting down food and/or shelter. In many cases, the attendees were looking for shelter, food and clothing. The community came together with one resident offering her home as well as her telephone service to prevent the Festival attendees from roaming through the area and possibly being arrested for vagrancy. This began the Family of Woodstock whose mission is â€Å"to provide confidential and fully accessible crisis intervention, information, prevention, and support services to address the needs of individuals and  families. The scope of the agency’s vision allows us to bring to bear resources to address a broad spectrum of human problems.† (Family of Woodstock, 2014) With the commitment that the staff at Family would not tell people what to do nor pass judgment on them, the staff was instructed to listen and encourage those who came for help to make choices that would be of benefit. The staff’s eventual goal was to refer people to existing agencies, but be able to fill in when no other agency could assist individuals seeking assistance. Family of Woodstock has become the premier agency for individuals and families seeking assistance in the areas of homelessness, domestic violence, emergency services, child and adolescent services. The agency has certainly met the needs of their community and beyond. The Family provides numerous shelters and housing programs such as Family House – a runaway and homeless youth facility; the Darmstadt Shelter for the Homeless – for men and women primarily in various stages of recover; the Family Inn – a shelter for homeless families; the Washbourne House – a domestic violence shelter for women and their children. The agency also provides supervised transitional living residences for homeless adolescents, and if necessary, their children. A few of the other programs that the Family of Woodstock provide are child care programs for the community, case management services for adult and adolescent substance abusers, inmates at the county jail, homeless individuals and families, victims of domestic violence as well as the general public. Non-residential services are provided to victims of domestic violence as well as supervised visits ordered by the local courts. Keeping in mind that the values, beliefs and attitudes of the Family of Woodstock may have changed over the 40 years since its inception, the original three concepts have continued and have been incorporated into how the Family continues to provide service to the community and its residents. Forty years ago, this fledging not for profit took its concepts from the way the founding members saw their commitment to the community. Today that commitment to the community continues with the addition of more programs and services to assist a broader spectrum of individuals and families who require service. The original client base were individuals and families who attended the Woodstock Festival; today’s clients are residents of the community, some of whom may be part of the original client basis and/or their family members. In this day and age,  specialization has become the latest trend in the human service profession and innovation is equally important and powerful. It is part of how agencies deliver outcomes today, while preparing for tomorrow. Not for profit leaders and others realize that processes, technologies and cultures must be part of the change today in order to deliver high-quality, cost-effective services in the future. However this change takes place, not for profit leaders and others know that in order for their agencies to formulate change, they must assimilate the change with the unique positions that their agencies hold. In conclusion, the Family of Woodstock has moved forward utilizing their talents and abilities to seek changes which move their agency forward by providing more services than originally planned and utilizing their successful outcomes as the pivotal point. References Burger, W.R. (2011). Human services in contemporary America (8th ed.). Belmont, CA: Brooks/Cole, Cengage Learning. Family of Woodstock, 2014. Retrieved July 18, 2014 from http://familyofwoodstockinc.org

Applications of Machiavelli Essay - 1759 Words

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In China, the Coca-Cola Company hired a number of well-known Chinese movie stars and athletes to make commercials for Coke. Coke is a great drink for summer becau se it is thirst quenching and cool. One of the short commercials was very impressive. A group of teenagers was running on the street, and they were sweating hard. Everyone was tired and thirsty. At this time, a van with a Coca-Cola logo passed by. They recovered their energy by drinking Coke. The whole advertisement focused on the teenagers’ athletic bodies and their expressions of enjoyment. This advertisement showed the advantages of Coke, which are the wonderful taste and the cool refreshment; however, it did not show the disadvantages of Coke including high amounts of sugar, caffeine, and chemical additives. After watching the commercial, people have the desire to buy Coke. 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A Study on Professional Learning Communities - 737 Words

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Psychology Within Inside Out - 1018 Words

Psychology Within Inside Out The film Inside Out tells the story of a young girl named Riley and her changing emotions after she is forced to move from her home town in Minnesota to San Fransico for her father’s job. The story is told from the perspective of her five emotions. Riley’s emotions are led by Joy, who attempts to guide her through the stressful event. Although Joy puts forth great effort, Sadness takes over. When trying to protect Riley’s core memories from Sadness, Joy is swept from headquarters through the dump tube and Sadness follows. With Joy and Sadness gone, Anger, Fear, and Disgust are the only emotions left in headquarters; therefore, Riley cannot be happy or sad. Because Joy and Sadness are absent, Riley’s personality islands diminish one by one. Riley fights with her family, pushes away from her friends back home, and loses interest in hockey. As Joy and Sadness navigate through Riley’s brain in search of a way back to headquarters, they encounter many ob sticles. Back in headquarters, Anger, Fear, and Disgust place the idea of running away into Riley’s head. Joy witnesses the transformation of a sad memory into a happy memory, and finally realizes the importance of all emotions, including Sadness. With the help of Bing Bong, Riley’s imaginary friend, Joy and Sadness find their way back to headquarters and are able to stop Riley from running away. An update in headquarters takes place, and more personality islands develop. Joy learns to accept theShow MoreRelatedThe Downfall Of Positive Psychology1654 Words   |  7 Pages The Downfall of Positive Psychology In Schrank’s â€Å"Positive psychology: An Approach to Supporting Recovery in Mental Illness† he discusses the definition, history, research, and psychotherapy that is involved with positive psychology. 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White Privilege Free Essays

White privilege is one issue that must be confronted as a precondition to releasing the energy required to successfully challenge institutional racism. It is the collection of benefits based on belonging to a group perceived to be white, when the same or similar benefits are denied to members of other groups. It is the benefit of access to resources and social rewards and the power to shape the norms and values of society that white people receive, unconsciously or consciously, by virtue of their skin color The existence of white privilege in the Canadian society is not a useful tool to the growth of the society because, it encourages racism amongst individuals, makes the aboriginals feel less important and as such promotes hatred amongst others, and it promotes inequality in the society. We will write a custom essay sample on White Privilege or any similar topic only for you Order Now Therefore Canadian authorities should look out for the equality of its citizens as this is a very good way of making the society a better place. However, in other for one to fully understand the creation of whiteness in Canada, one needs to look at its historical formation. The study of whiteness is derived from the study of colonization. Edward Said described the relationship that British colonizers had with the people of the Middle East during early colonization. At that time, this area was referred to as the Orient and Said described this relationship as Orientalism. The Oriental or other image or stereotype created by the British. The other was basically everything that the West was not dark, savage, bestial, and lowbrow.  (Roediger, 1991) In some ways, British culture was able to define their self by positioning their self as opposite to the other. For example, British culture was civilized because its citizens did not live in grass huts. British culture was technologically advanced as compared to the spears of their kind. From these other, colonizing countries like Britain, France, Germany, and Nigeria were able to see themselves as civilized, advanced and dynamic when compared to the stable and primitive others. The fact that no single Oriental identity even existed was not taken into consideration (i.e. India and Egypt are very different cultures but categorized as Orientals in early colonialism). This ordering process also provided justification for colonizing as the colonizer could claim that they were civilizing a primitive culture. This process of ordering was carried to North America and was used in the colonization of Native Americans and in the enslavement of African Americans. â€Å"Indians† were seen as a homogeneous group of savages despite the fact that individual groups varied extensively and had well developed social systems. . Larocque posited that â€Å"Niggers† were also portrayed as savage, uncivilized and with low intelligence. By creating this identity, expansion into North America was justified. Stereotypes have an important function in the maintenance of racism. Between 1500 and 1800 A. D. , the stereotype of Indians as savages served to justify the dispossession of Indian lands. The dispossession and its legacy have created a powerful-powerless relationship between white and Native peoples. In order to maintain this power structure, new stereotypes of Native peoples have been created, as the need has arisen (Larocque, 1989, p.74). Besides providing a justification for dispossessing lands of colonized people, the creation of a stable other has helped to maintain this relationship of inequity. In Canada, the stereotype of a traditional Indian conjures up images of moccasins, beads, canoes, etc. It is as if these groups of people have been untouched by western civilization during the last two hundred years. The ordering process involved in traditional anthropology has perpetuated this stable identity since its inception. In the construction of these static stereotypes is the assumption that whiteness is goodness. Other races need to conform to the norm of whiteness. There is no room in Canadian society for the other unless they are in their purist form (i. e. unless the Indian remains primitive and stays on the reserve where they belongs). Otherwise, they should be assimilated into Canadian culture. By creating and maintaining static stereotypes, public attention to cries of structural inequity by marginalized groups can be deflected. More so, people of Native descent are no longer real Indians – if they were, they would not be having these problems because they would be living their traditional lives. There seems to be a need to deny that racism exists. An area of growing concern is the very common practice of blaming Native peoples for their socioeconomic conditions. Leaving behind the understanding that racism has also been institutionalized in government policies of assimilation, paternalism, and the historical and continuing confiscation of Native lands and resources. These policies have had a devastating impact on Native peoples but the fallout has been explained away as stemming from cultural differences. In turn â€Å"cultural differences† are reduced to stereotypes such as â€Å"Indians cannot or will not adjust to city life. In other words, Indian â€Å"culture†, rather than colonization or racism, is blamed for whatever has happened to Native people. (Laroque, 1989, p. 74 With the rise of Quebec nationalism in the 1960’s, the federal government’s response was to â€Å"increase and centralize its power. This entailed supplanting supposedly British institutions within Canada with indigenous Canadian equivalents† (Legare, 1995, p. 348). Concurrent to this were the demands by other groups to have their contributions to the development of Canada recognized. (Other) sections of the country began to imitate Quebec nationalists and articulate their own claims based on ethnic background and regional interests. They contended that, as immigrants from other (i. e. , non-British and also non-French) nations, they too had contributed to the developing nation. They argued that their contributions were being ignored in the two founding nations debate, and they demanded equal recognition with French and English Canadians. (Legare, 1995, p. 349). Following the recommendations of the Royal Commission on Bilingualism and Biculturalism, the government of Canada officially recognized the multicultural nature of Canada within a bilingual framework. This strategy was an attempt to reconcile the division in Canada between French, Aboriginal, and immigrant assertions of rights; and, to define a Canadian identity in the face of an invasion of US culture. With this, there is no coincidence that ethnicity and multiculturalism were officially discovered at a time when Canada faced internal and external threats to its nationhood. From the start, it was ‘intended to ground Canadian nationhood in an identity that could be differentiated from threatening others both within and without. ’ Prime Minister Pierre Trudeau believed that multiculturalism could serve as ‘the glue of nationalism’, glue that could bind a uniquely defined nation, governed by a strong federal government. As a solution to internal divisions, official recognition of multiculturalism within a bilingual framework could counterbalance the contesting regional loyalties that endangered the unity of the nation. At the same time, by accepting all ethnically defined claims as equally valid, it could effectively neutralize nationalist claims to special status or rights, re-establishing and strengthening national unity. Multiculturalism views Canadians as having British values, customs, and beliefs. While still allowing for immigrants to celebrate they’re past cultures in a formalized way. These celebrations take place on special occasions and showcase historic traits such as food, clothing, music, material objects and language. However, this display is very much like the cultures found in museums or on a bookcase. They are taken out on special occasions but afterwards they are put back and everyone returns to normal or British customs. The overall effect of MC is to neutralize nationalist claims of special groups by making everyone the same or equal in present-day, British Canada or French Quebec. Those groups that do not accept this have to make a claim of distinctiveness or special status. However, this is impossible because under MC everyone is distinct and equal. Although multiculturalism sounds very egalitarian and defines Canadian culture by its tolerance for the other cultures that make it up, it is still racist. Multicultural reaffirms Aboriginal and immigrant groups as the other of traditional colonial discourses. By refusing to accept legends of their cultures and demanding to express their own cultural identities, these groups are excluded from citizenship in the eyes of many Canadians. They are â€Å"redefined as â€Å"special† (the problematic Canadian) or even unfair to those citizens who â€Å"chose† to give up their old ethnic selves and embrace loyalty to the Canadian nation†. Whiteness is the norm to which they are expected to conform as expressed by a quote from the Winnipeg Free Press: â€Å"By what right do Aboriginal people (and immigrants) receive services and demand rights when they are unwilling to contribute to the nation. Multiculturalism only recognizes diversity superficially. The underlying assumption to most European-Canadians is that Canada is still white. Stereotypes play an important role in perpetuating this view. The construction of the other through stereotypes has helped to maintain whiteness, white privilege and its invisibility. The construction of static, primitive and dark images is used to elevate the status of whites and define them as not the other. The goodness and dynamic nature of whiteness is inferred but not overtly stated; and, the privilege that accompanies whiteness is assumed the normal consequence of not being the other. How to cite White Privilege, Papers White Privilege Free Essays White privilege is one issue that must be confronted as a precondition to releasing the energy required to successfully challenge institutional racism. It is the collection of benefits based on belonging to a group perceived to be white, when the same or similar benefits are denied to members of other groups. It is the benefit of access to resources and social rewards and the power to shape the norms and values of society that white people receive, unconsciously or consciously, by virtue of their skin color The existence of white privilege in the Canadian society is not a useful tool to the growth of the society because, it encourages racism amongst individuals, makes the aboriginals feel less important and as such promotes hatred amongst others, and it promotes inequality in the society. We will write a custom essay sample on White Privilege or any similar topic only for you Order Now Therefore Canadian authorities should look out for the equality of its citizens as this is a very good way of making the society a better place. However, in other for one to fully understand the creation of whiteness in Canada, one needs to look at its historical formation. The study of whiteness is derived from the study of colonization. Edward Said described the relationship that British colonizers had with the people of the Middle East during early colonization. At that time, this area was referred to as the Orient and Said described this relationship as Orientalism. The Oriental or other image or stereotype created by the British. The other was basically everything that the West was not dark, savage, bestial, and lowbrow. (Roediger, 1991) In some ways, British culture was able to define their self by positioning their self as opposite to the other. For example, British culture was civilized because its citizens did not live in grass huts. British culture was technologically advanced as compared to the spears of their kind. From these other, colonizing countries like Britain, France, Germany, and Nigeria were able to see themselves as civilized, advanced and dynamic when compared to the stable and primitive others. The fact that no single Oriental identity even existed was not taken into consideration (i.e. India and Egypt are very different cultures but categorized as Orientals in early colonialism). This ordering process also provided justification for colonizing as the colonizer could claim that they were civilizing a primitive culture. This process of ordering was carried to North America and was used in the colonization of Native Americans and in the enslavement of African Americans. â€Å"Indians† were seen as a homogeneous group of savages despite the fact that individual groups varied extensively and had well developed social systems.. Larocque posited that â€Å"Niggers† were also portrayed as savage, uncivilized and with low intelligence. By creating this identity, expansion into North America was justified. Stereotypes have an important function in the maintenance of racism. Between 1500 and 1800 A. D. , the stereotype of Indians as savages served to justify the dispossession of Indian lands. The dispossession and its legacy have created a powerful-powerless relationship between white and Native peoples. In order to maintain this power structure, new stereotypes of Native peoples have been created, as the need has arisen (Larocque, 1989, p.74). Besides providing a justification for dispossessing lands of colonized people, the creation of a stable other has helped to maintain this relationship of inequity. In Canada, the stereotype of a traditional Indian conjures up images of moccasins, beads, canoes, etc. It is as if these groups of people have been untouched by western civilization during the last two hundred years. The ordering process involved in traditional anthropology has perpetuated this stable identity since its inception. Ð ¨n the construction of these static stereotypes is the assumption that whiteness is goodness. Other races need to conform to the norm of whiteness. There is no room in Canadian society for the other unless they are in their purist form (i. e. unless the Indian remains primitive and stays on the reserve where they belongs). Otherwise, they should be assimilated into Canadian culture. By creating and maintaining static stereotypes, public attention to cries of structural inequity by marginalized groups can be deflected. More so, people of Native descent are no longer real Indians – if they were, they would not be having these problems because they would be living their traditional lives. There seems to be a need to deny that racism exists. An area of growing concern is the very common practice of blaming Native peoples for their socioeconomic conditions. Leaving behind the understanding that racism has also been institutionalized in government policies of assimilation, paternalism, and the historical and continuing confiscation of Native lands and resources. These policies have had a devastating impact on Native peoples but the fallout has been explained away as stemming from cultural differences. In turn â€Å"cultural differences† are reduced to stereotypes such as â€Å"Indians cannot or will not adjust to city life. In other words, Indian â€Å"culture†, rather than colonization or racism, is blamed for whatever has happened to Native people. (Laroque, 1989, p. 74 With the rise of Quebec nationalism in the 1960’s, the federal government’s response was to â€Å"increase and centralize its power. This entailed supplanting supposedly British institutions within Canada with indigenous Canadian equivalents† (Legare, 1995, p. 348). Concurrent to this were the demands by other groups to have their contributions to the development of Canada recognized. (Other) sections of the country began to imitate Quebec nationalists and articulate their own claims based on ethnic background and regional interests. They contended that, as immigrants from other (i. e. , non-British and also non-French) nations, they too had contributed to the developing nation. They argued that their contributions were being ignored in the two founding nations debate, and they demanded equal recognition with French and English Canadians. (Legare, 1995, p. 349). Following the recommendations of the Royal Commission on Bilingualism and Biculturalism, the government of Canada officially recognized the multicultural nature of Canada within a bilingual framework. This strategy was an attempt to reconcile the division in Canada between French, Aboriginal, and immigrant assertions of rights; and, to define a Canadian identity in the face of an invasion of US culture. With this, there is no coincidence that ethnicity and multiculturalism were officially discovered at a time when Canada faced internal and external threats to its nationhood. From the start, it was ‘intended to ground Canadian nationhood in an identity that could be differentiated from threatening others both within and without. ’ Prime Minister Pierre Trudeau believed that multiculturalism could serve as ‘the glue of nationalism’, glue that could bind a uniquely defined nation, governed by a strong federal government. As a solution to internal divisions, official recognition of multiculturalism within a bilingual framework could counterbalance the contesting regional loyalties that endangered the unity of the nation. At the same time, by accepting all ethnically defined claims as equally valid, it could effectively neutralize nationalist claims to special status or rights, re-establishing and strengthening national unity. Multiculturalism views Canadians as having British values, customs, and beliefs. While still allowing for immigrants to celebrate they’re past cultures in a formalized way. These celebrations take place on special occasions and showcase historic traits such as food, clothing, music, material objects and language. However, this display is very much like the cultures found in museums or on a bookcase. They are taken out on special occasions but afterwards they are put back and everyone returns to normal or British customs. The overall effect of MC is to neutralize nationalist claims of special groups by making everyone the same or equal in present-day, British Canada or French Quebec. Those groups that do not accept this have to make a claim of distinctiveness or special status. However, this is impossible because under MC everyone is distinct and equal. Although multiculturalism sounds very egalitarian and defines Canadian culture by its tolerance for the other cultures that make it up, it is still racist. Multicultural reaffirms Aboriginal and immigrant groups as the other of traditional colonial discourses. By refusing to accept legends of their cultures and demanding to express their own cultural identities, these groups are excluded from citizenship in the eyes of many Canadians. They are â€Å"redefined as â€Å"special† (the problematic Canadian) or even unfair to those citizens who â€Å"chose† to give up their old ethnic selves and embrace loyalty to the Canadian nation†. Whiteness is the norm to which they are expected to conform as expressed by a quote from the Winnipeg Free Press: â€Å"By what right do Aboriginal people (and immigrants) receive services and demand rights when they are unwilling to contribute to the nation. Multiculturalism only recognizes diversity superficially. The underlying assumption to most European-Canadians is that Canada is still white. Stereotypes play an important role in perpetuating this view. The construction of the other through stereotypes has helped to maintain whiteness, white privilege and its invisibility. The construction of static, primitive and dark images is used to elevate the status of whites and define them as not the other. The goodness and dynamic nature of whiteness is inferred but not overtly stated; and, the privilege that accompanies whiteness is assumed the normal consequence of not being the other. How to cite White Privilege, Papers White Privilege Free Essays string(230) " to ignore developments in minority writing and minority activist programs, or disparage them, or learn from them, but in any case, I can \? nd ways to be more or less protected from negative consequences of any of these choices\." White Privilege: Unpacking the Invisible Knapsack by Peggy McIntosh â€Å"I was taught to see racism only in individual acts of meanness, not in invisible systems conferring dominance on my group† DAILY EFFECTS OF WHITE PRIVILEGE I decided to try to work on myself at least by identifying some of the daily effects of white privilege in my life. I have chosen those conditions that I think in my case attach somewhat more to skin-color privilege than to class, religion, ethnic status, or geographic location, though of course all these other factors are intricately intertwined. As far as I can tell, my African American coworkers, friends, and acquaintances with whom I come into daily or frequent contact in this particular time, place and time of work cannot count on most of these conditions. We will write a custom essay sample on White Privilege or any similar topic only for you Order Now 1. I can if I wish arrange to be in the company of people of my race most of the time. 2. I can avoid spending time with people whom I was trained to mistrust and who have learned to mistrust my kind or me. 3. If I should need to move, I can be pretty sure of renting or purchasing housing in an area which I can afford and in which I would want to live. . I can be pretty sure that my neighbors in such a location will be neutral or pleasant to me. 5. I can go shopping alone most of the time, pretty well assured that I will not be followed or harassed. 6. I can turn on the television or open to the front page of the paper and see people of my race widely represented. 7. When I am told about our national heritage or about â€Å"civilization,† I am shown that people of my color made it what it is. 8. I can be sure that my children will be given curricular materials that testify to the existence of their race. 9. If I want to, I can be pretty sure of ? nding a publisher for this piece on white privilege. 10. I can be pretty sure of having my voice heard in a group in which I am the only member of my race. 11. I can be casual about whether or not to listen to another person’s voice in a group in which s/he is the only member of his/her race. 12. I can go into a music shop and count on ? nding the music of my race represented, into a supermarket and ? nd the staple foods which ? t with my cultural traditions, into a hairdresser’s shop and ? nd someone who can cut my hair. 3. Whether I use checks, credit cards or cash, I can count on my skin color not to work against the appearance of ? nancial reliability. 14. I can arrange to protect my children most of the time from people who might not like them. 15. I do not have to educate my children to be aware of systemic racism for their own daily physical protection. 16. I can be pretty sure that my children’s teachers and employe rs will tolerate them if they ? t school and workplace norms; my chief worries about them do not concern others’ attitudes toward their race. 17. I can talk with my mouth full and not have people put this down to my color. 18. I can swear, or dress in second hand clothes, or not answer letters, without having people attribute these choices to the bad morals, the poverty or the illiteracy of my race. 19. I can speak in public to a powerful male group without putting my race on trial. 20. I can do well in a challenging situation without being called a credit to my race. 21. I am never asked to speak for all the people of my racial group. Peggy McIntosh is associate director of the Wellesley Collage Center for Research on Women. This essay is excerpted from Working Paper 189. â€Å"White Privilege and Male Privilege: A Personal Account of Coming To See Correspondences through Work in Women’s Studies† (1988), by Peggy McIntosh; available for $4. 00 from the Wellesley College Center for Research on Women, Wellesley MA 02181. The working paper contains a longer list of privileges. This excerpted essay is reprinted from the Winter 1990 issue of Independent School. 22. I can remain oblivious of the language and customs of persons of color who constitute the world’s majority without feeling in my culture any penalty for such oblivion. 3. I can criticize our government and talk about how much I fear its policies and behavior without being seen as a cultural outsider. 24. I can be pretty sure that if I ask to talk to the â€Å"person in charge†, I will be facing a person of my race. 25. If a traf? c cop pulls me over or if the IRS audits my tax return, I can be sure I haven’t been singled out because of my race. 26. I can easily buy posters, post-cards, picture books, greeting cards, dolls, toys and children’s magazines featuring people of my race. 27. I can go home from most meetings of organizations I belong to feeling somewhat tied in, rather than isolated, out-of-place, outnumbered, unheard, held at a distance or feared. 28. I can be pretty sure that an argument with a colleague of another race is more likely to jeopardize her/his chances for advancement than to jeopardize mine. 29. I can be pretty sure that if I argue for the promotion of a person of another race, or a program centering on race, this is not likely to cost me heavily within my present setting, even if my colleagues disagree with me. 0. If I declare there is a racial issue at hand, or there isn’t a racial issue at hand, my race will lend me more credibility for either position than a person of color will have. 31. I can choose to ignore developments in minority writing and minority activist programs, or disparage them, or learn from them, but in any case, I can ? nd ways to be more or less protected from negative consequences of any of these choices. You read "White Privilege" in category "Papers" 32. My culture gives me little fear about ignoring the perspectives and powers of people of other races. 33. I am not made acutely aware that my shape, bearing or body odor will be taken as a re? ection on my race. 34. I can worry about racism without being seen as selfinterested or self-seeking. 35. I can take a job with an af? rmative action employer without having my co-workers on the job suspect that I got it because of my race. 36. If my day, week or year is going badly, I need not ask of each negative episode or situation whether it had racial overtones. 37. I can be pretty sure of ? nding people who would be willing to talk with me and advise me about my next steps, professionally. 38. I can think over many options, social, political, imaginative or professional, without asking whether a person of my race would be accepted or allowed to do what I want to do. 39. I can be late to a meeting without having the lateness re? ect on my race. 40. I can choose public accommodation without fearing that people of my race cannot get in or will be mistreated in the places I have chosen. 41. I can be sure that if I need legal or medical help, my race will not work against me. 42. I can arrange my activities so that I will never have to experience feelings of rejection owing to my race. 3. If I have low credibility as a leader I can be sure that my race is not the problem. 44. I can easily ? nd academic courses and institutions which give attention only to people of my race. 45. I can expect ? gurative language and imagery in all of the arts to testify to experiences of my race. 46. I can chose blemish cover or bandages in â€Å"? esh† color and have them more or less mat ch my skin. 47. I can travel alone or with my spouse without expecting embarrassment or hostility in those who deal with us. 48. I have no dif? culty ? nding neighborhoods where people approve of our household. 9. My children are given texts and classes which implicitly support our kind of family unit and do not turn them against my choice of domestic partnership. 50. I will feel welcomed and â€Å"normal† in the usual walks of public life, institutional and social. Peggy McIntosh is associate director of the Wellesley Collage Center for Research on Women. This essay is excerpted from Working Paper 189. â€Å"White Privilege and Male Privilege: A Personal Account of Coming To See Correspondences through Work in Women’s Studies† (1988), by Peggy McIntosh; available for $4. 0 from the Wellesley College Center for Research on Women, Wellesley MA 02181. The working paper contains a longer list of privileges. This excerpted essay is reprinted from the Winter 1990 iss ue of Independent School. I CAN FIX IT! Volume 1. Racism: Part 1. White People 1. ADMIT IT. â€Å"The ? rst step is admitting you have a race† Be white. †¢ Acknowledge that white is a color and a race. Learn how to say â€Å"white people. † †¢ Don’t play dumb. Don’t say â€Å"I don’t know what to say, do, think† or â€Å"I don’t really have a race. † Resist feelings of hopelessness and self pity. Do not invent white suffering. Lose the drama. Admit that racism exists. †¢ Understand that it’s not all about slavery, that there have been many institutionalized racist practices in the history and present of the United States. Understand that all white people reap tremendous bene? ts from the legacy of slavery, segregation and the continuing effects of the racism it helped create. All white people bene? t even if they were not alive during the time of US slavery or if their ancestors immigrated to this country after the Civil War. Acknowledge that a very real present-day racism arose from social and institutionalized racist practices/laws of the past. Notice where those practices continue, and where you participate in them. Take notice. †¢ Observe how others are treated. When you walk into a room, bar, club, whatever notice the racial breakdown of the crowd. Getting in the habit of noticing who is around you (and who isn’t around you) is easy and promotes g eneral awareness. †¢ See white people. If you are going to identify a person by their race, make sure you identify all people by their race. That means saying â€Å"I saw this white man. Don’t let white be the default race. Spend a week identifying white people by their race, see how it affects you. †¢ Stop thinking of your opinions as objective or the â€Å"right way. † Instead acknowledge your perspective as coming from a white experience. Realize that people of color may see things differently than you for good reasons. †¢ Understand that reverse racism is an impossibility. †¢ Re? ect on the prejudices you grew up with, and then get over them. 2. LISTEN. â€Å"I’ve found that really listening to people of color and believing their experience is eye-opening. † Shut up, already. Listen to a person of color. No really, just listen. When a person of color is sharing their experiences, resist any urge to jump in and minimize or excuse t heir feelings. Don’t make it about you or what you are feeling in reaction to them. Don’t talk too much or say predictable stupid nervous things, just listen. Don’t try to ? x that person or change their mind. †¢ Understand that when a person of color talks to you about racism, they are trusting you. Treat that trust with the utmost respect. Honor Experience. †¢ Remember that people of color are sharing their true experiences not merely voicing an opinion. Understand that experience trumps opinion. Remember that people of color have experience with racism than you will never have, but don’t use this as an excuse for asking â€Å"stupid questions† or not educating yourself. †¢ When a person of color tells you or another white person that something he or she has said is offensive don’t get defensive . If you ? nd yourself getting defensive, listen to what that person is saying and try to change your way of thinking. †¢ Consider racism to be a form of violence or abuse. Honor Outrage. â€Å"If you’re not outraged, you’re not paying attention. †¢ When white people mislabel outrage as anger it scares other white people away from doing the work and gives ammunition to racists. †¢ Remember that talking about things or speaking out and being heard is a good way for people to heal from trauma. Don’t punish, dismiss, or demean any emotion that people of color express in response to r acism. Don’t tell people of color that their outrage will scare white people or make people stop listening. †¢ Don’t tell people of color that they should educate white people or be gentle. †¢ Do not silence or sti? the voices of people of color. Excerpted from the full version of â€Å"I Can Fix It† which includes Part 2. People of Color, by damali ayo. Available at www. damaliayo. com Don’t impose. †¢ Think about what you say to people before you say it. †¢ Don’t impose your views on people of color. †¢ Don’t blame people of color for racism. †¢ Let people of color choose what they want to talk about. Don’t make every conversation with a person of color all about what you want to share or what you want to learn about. Don’t bring up racism just because you are talking to a person of color. If you do have a racial consciousness, don’t be selfrighteous about it. Don’t brag. Seek to al ways deepen your understanding instead of striving to get to a â€Å"? nished† place. heavy lifting† with regards to ? ghting (eliminating) racism. Find scholars who work on this subject instead of turning your friends of color or strangers of color into your personal educational system. If you have questions after you’ve done some reading, read more. A new method. †¢ Stop allowing yourself to be brainwashed into believing stereotypes. Acknowledge and examine our society’s stereotypes about people of color. Assume you’ve been in? uenced by them. What are they? Make a list. Know what you are working to change. †¢ Don’t assume that everyone is either a person of color or a white person. †¢ Change your thinking. Turn things around. Instead of asking why all the kids of color are sitting together in the lunchroom, ask why all of the white kids are sitting together. Instead of asking why something is all black, ask why something is all white. Instead of wondering why no people of color attend an event or join a group, ask why the group only attracts white people. Stop asking people of color about their hair. Realize this is a larger metaphor for treating people with respect and learning on your own. Don’t use your learning process as an excuse for rude behavior. †¢ Deepen your understanding by using the pyramid of culture. At the top, is surface stuff like dance, food, dress, etc. At the bottom are all the deeper issues such as cultural history. Many perso ns not of that culture only get involved at the top. †¢ Teach your children, and allow them to teach you. Be willing to be uncomfortable. Allow your brain to hurt. Understand that race and racism presents complexities and contradictions. Do not try to reduce or simplify. Suggested reading †¢ Teaching Learning Anti-Racism by Louise Derman Sparks and Carol Phillips †¢ What if All the Children are White by Sonia Nieto, Antonia Darder, Vivian Paley †¢ White Awareness by Judy Katz †¢ Why are all the Black Kids Sitting Together in the Cafeteria? by Beverly Tatum †¢ Uprooting Racism by Paul Kivel †¢ White Lies by Maurice Berger †¢ White Like Me by Tim Wise †¢ How to Rent a Negro by damali ayo 3. EDUCATE YOURSELF. â€Å"Seriously. Read a book or get on the net. † Plan it out. Make a list of questions you have about other races/ cultural groups. Find the answers to your questions without asking any people of color to help you. †¢ Realize that for the most part white people don’t have to care about or think about what it’s like to be a person of color. Take 5 minutes to consider what itâ⠂¬â„¢s like to be non-white, for 5 minutes choose to care about it. Read 5 novels by people of color. Go to 5 ? lms which are made by people of color. Buy a magazine oriented toward people who are not white. What’s it like to look through a magazine where 80% or more of the people are of color? How does the content differ—if at all? Genuinely explore a piece of artwork by a person of color. Do it right. †¢ Fight the urge to immediately tell a person of color that you have done the above, that’s just weird. †¢ Learn about people of color because they are part of your country and society, not because they are â€Å"exotic. † Do not view people of color as â€Å"different† as if white people are the â€Å"norm. † Actively work against institutionalizing whiteness as the norm. Do not refer to people of color as â€Å"diverse peoples,† this is racist and grammatically incorrect. Study the differences between racism, prejudice and discrimination. †¢ Educate yourself about the history of race and racism in the United States. Learn about the economic basis and effects of racism, and the institutional powers that perpetuate racism. Actively seek out the perspectives and insights of those who are doing â€Å"the Excerpted from the full version of â€Å"I Can Fix It† which includes Part 2. People of Color, by damali ayo. Available at www. damaliayo. com 4. BROADEN YOUR EXPERIENCE. â€Å"Caution: Please don’t do this until you’ve successfully completed steps 1–3. † The obvious and the simple. Learn about other cultures, not by asking questions but by spending time with people (without interrogating them). †¢ Hold a door for, or do some other small un-returnable kindness for a person of color. Smile at someone who is not white. Stop expecting things in return. Get out there. †¢ Put yourself into environments predominantly attended by people of color, where you are likely to get to know more people of color. Whether it’s a professional organization, local political/cultural event, a community group or church, a friend’s birthday party, an art event, whatever. Go alone. Don’t bring your comforting posse, or some friend to share or analyze your exotic experience with. Do not treat this as an exotic experience. See it as living in the real world instead of the limited world you now live in. Observe without photos mental or actual. Don’t act like a tourist. Don’t stay till it is cleanup time. Don’t take more than you give. †¢ Donate and volunteer with racial justice groups that will put you in situations where you are the racial minority. Don’t then brag about this experience and say you know what it’s like to be â€Å"a minority† or a person of color. Never use the phrase â€Å"reverse racism† since there is no such thing. †¢ Make a commitment to participate in and develop an in-depth appreciation of an activity that helps you to shift your awareness into cultures of color from a mind-body perspective (music, food, dance, language, philosophy). Engage in something that helps you to develop a new vocabulary with which to relate to people. Make new friends. †¢ Diversify your circle of friends. Reach out further than you have before. It’s much easier to make friends with people when you approach them from an already educated point of view. Remember that people of color have a shared historical experience and that we are also each individuals. Make it a point to cultivate friends from a range of backgrounds. Stereotypes become popular when we don’t get to know people as individuals. Don’t get lazy or give up. It takes time to get to know people. †¢ Befriend a person of color. No really, but not in that token, â€Å"Lets have lunch† way, but in that, â€Å"I know your birthday and know what you actually want for your birthday† way. Eat together, laugh together, cry together, dance together, love each other. Build the kind of friendship in that, â€Å"5 years from now, when you (or I) screw up a relationship, you (or I) can crash on the couch for a month† way. Expect nothing in return, not because they are a person of color, but because they are human, and it might just not work out. Raise smart kids. †¢ Stop passing down racist prejudices to your children. Expose them to differences early on. Actively encourage your children and all children to develop relationships with people of color, both adults and children. Create opportunities for them to play and socialize in racially integrated environments. Break down segregation by going the extra step of providing rides for play/study dates to and from their friends’ homes. Excerpted from the full version of â€Å"I Can Fix It† which includes Part 2. People of Color, by damali ayo. Available at www. damaliayo. com 5. TAKE ACTION. â€Å"Now where do I put my foot after I’ve taken it out of my mouth? † Don’t just talk about it. Be about it. Make an action plan. Include the following: Consider racism your problem to solve. †¢ Always confront racism, ignorance and inappropriate behavior/language when you see, hear, read, or experience it. If someone says something racist don’t laugh awkwardly or ignore it. Use the power of your voice. Interrupt/address racism no matter how uncomfortable it makes you, no matter who you are required to confront. Do not make exceptions for your family, your friends, or in the workplace because you fear the consequences. †¢ When speaking out against racism, be gentle but ? rm. Practice civility but also directness. Set that person straight. White people are more likely to listen to you than to the person that they are offending. Leave the over-niceness at home. Being overly-nice only makes a safe atmosphere for racism and an unsafe atmosphere for others (particularly people of color) to confront it head on. †¢ Challenge white people to talk about racism. Learning â€Å"what not to say† is not the point. Understanding how racism works and how it can be dismantled is the point. Help fellow white people to learn not just react. Be a visible person in the ? ght against racism. In the media: †¢ When a racist incident occurs in the public eye, write a letter to the editor of your local paper condemning the behavior. Identify yourself as a white person in our letter. At work: †¢ Whatever your place of profession, eliminate institutionalized practices that are discriminatory towards people of color or rewarding white privilege. Hire, retain, and promote people of color. Maintain a wide range of employees. In the community: †¢ Become involved in an organization that is involved with communities of color, like a church, a s chool, a non- pro? t, a business or a reading group. Make your involvement more than ? nancial. Involve your time, energy, participation and emotional connection. Stay committed to this organization for at least three years. With your kids: †¢ Since people often live in mostly segregated parts of any city/town, send your kids to public schools if you live in a city, and demand that students of color are recruited into the advanced/honors/AP classes. Integrate the books and toys in your children’s school, and at home. Demand teachers of color for the sake of your kids not just for the kids of color. Promote that a racially integrated educational environment is the best for white kids as well as for kids of color. Fight for equal education for kids of all races. Expose movements that subtly privilege white children over children of color. ABOUT DAMALI AYO Artist and author damali ayo ? rst reached wide-ranging audiences with her satirical Web site â€Å"rent-a-negro. com. † The Web site expertly entices viewers into a service that allows them to rent a pleasing and friendly African American for social and business occasions. The project is a cunning exploration of race relations and the commodi? cation of racial difference. ayo’s book, How to Rent a Negro expands this much needed dialogue on race. The book is acclaimed as â€Å"one of the most trenchant and amusing commentaries on contemporary race relations. damali’s work has been featured in Harpers Magazine, The Nation, The Wall Street Journal, The Chicago Tribune, The Washington Post, The Independent UK, Radio Populare Italy, The Tavis Smiley Radio Show, Public Radio International, The O’Reilly Factor, ABCNews. com, MSNBC. com Nerve. com, and Salon. com. damali ayo won a national federation of community broadcasters 2005 silver reel aw ard for arts features and reporting. To bring damali ayo to speak to your school, company or organization email info@damaliayo. com or call Jodi Solomon Speakers Bureau at 617-266-3450. Excerpted from the full version of â€Å"I Can Fix It† which includes Part 2. People of Color, by damali ayo. Available at www. damaliayo. com The Fears of White People by Robert Jensen It may seem self-indulgent to talk about the fears of white people in a white-supremacist society. After all, what do white people really have to be afraid of in a world structured on white privilege? It may be self-indulgent, but it’s critical to understand because these fears are part of what keeps many white people from confronting ourselves and the system. The ? st, and perhaps most crucial, fear is that of facing the fact that some of what we white people have is unearned. It’s a truism that we don’t really make it on our own; we all have plenty of help to achieve whatever we achieve. That means that some of what we have is the product of the work of others, distributed unevenly across society, over which we may have little or no control individually. No matter how har d we work or how smart we are, we all know—when we are honest with ourselves—that we did not get where we are by merit alone. And many white people are afraid of that fact. A second fear is crasser: White people’s fear of losing what we have—literally the fear of losing things we own if at some point the economic, political, and social systems in which we live become more just and equitable. That fear is not completely irrational; if white privilege—along with the other kinds of privilege many of us have living in the middle class and above in an imperialist country that dominates much of the rest of the world—were to evaporate, the distribution of resources in the United States and in the world would change, and that would be a good thing. We would have less. That redistribution of wealth would be fairer and more just. But in a world in which people have become used to af? uence and material comfort, that possibility can be scary. A third fear involves a slightly different scenario—a world in which non-white people might someday gain the kind of power over whites that whites have long monopolized. One hears this constantly in the conversation about immigration, the lingering fear that somehow â€Å"they† (meaning not just Mexican-Americans and Latinos more generally, but any non-white immigrants) are going to keep moving to this ountry and at some point become the majority demographically. Even though whites likely can maintain a disproportionate share of wealth, those numbers will eventually translate into political, economic, and cultural power. And then what? Many whites fear that the result won’t be a system that is more just, but a system in which white people become the minority and could be treated as whites have long treated non-whites. This is perhaps the deepest fear that lives in the heart of whiteness. It is not really a fear of non-white people. It’s a fear of the depravity that lives in our own hearts: Are non-white people capable of doing to us the barbaric things we have done to them? A ? nal fear has probably always haunted white people but has become more powerful since the society has formally rejected overt racism: The fear of being seen, and seen-through, by non-white people. Virtually every white person I know, including white people ? ghting for racial justice and including myself, carries some level of racism in our minds and hearts and bodies. In our heads, we can pretend to eliminate it, but most of us know it is there. And because we are all supposed to be appropriately anti-racist, we carry that lingering racism with a new kind of fear: What if non-white people look at us and can see it? What if they can see through us? What if they can look past our anti-racist vocabulary and sense that we still don’t really know how to treat them as equals? What if they know about us what we don’t dare know about ourselves? What if they can see what we can’t even voice? I work in a large university with a stated commitment to racial justice. All of my faculty colleagues, even the most reactionary, have a stated commitment to racial justice. And yet the fear is palpable. It is a fear I have struggled with, and I remember the ? rst time I ever articulated that fear in public. I was on a panel with several other professors at the University of Texas discussing race and politics in the O. J. Simpson case. Next to me was an African American professor. I was talking about media; he was talking about the culture’s treatment of the sexuality of black men. As we talked, I paid attention to what was happening in me as I sat next to him. I felt uneasy. I had no reason to be uncomfortable around him, but I wasn’t completely comfortable. During the questionand-answer period—I don’t remember what question sparked my comment—I turned to him and said something like, â€Å"It’s important to talk about what really goes on between black and white people in this country. For instance, why am I feeling afraid of you? I know I have no reason to be afraid, but I am. Why is that? † My reaction wasn’t a crude physical fear, not some remnant of being taught that black men are dangerous (though I have had such reactions to black men on the street in certain circumstances). Instead, I think it was that fear of being seen through by non-white people, especially when we are talking about race. In that particular moment, for a white academic on an O. J. panel, my fear was of being exposed as a fraud or some kind of closet racist. Even if I thought I knew what I was talking about and was being appropriately anti-racist in my analysis, I was afraid that some lingering trace of racism would show through, and that my black colleague would identify it for all in the room to see. After I publicly recognized the fear, I think I started to let go of some of it. Like anything, it’s a struggle. I can see ways in which I have made progress. I can see that in many situations I speak more freely and honestly as I let go of the fear. I make mistakes, but as I become less terri? ed of making mistakes I ? nd that I can trust my instincts more and be more open to critique when my instincts are wrong. This essay is excerpted from The Heart of Whiteness: Confronting Race, Racism and White Privilege (City Lights, September 2005). More information at: http://www. citylights. com/CLpub4th. html#4499 How to cite White Privilege, Papers White Privilege Free Essays Data Analysis Investigation Introduction Research Question: Do individuals in the Midwest experience the affects of white privilege? During this investigation I seek to explore the differences in privilege that males and females, of different race and ethnic backgrounds, experiences in their daily lives. My fellow Sociology of Race and Ethics classmates and I will conduct Peggy McIntosh’s White Privilege survey, in hopes to find any differences in privilege felt by individuals of varying age, gender, race or class membership. My hypothesis is: According to Peggy McIntosh’s White Privilege survey, she suggests that white people are privileged with what she describes as â€Å"an invisible package of unearned assets, which I (Peggy McIntosh) can count on cashing in each day, but about which I was ‘meant’ to remain oblivious. We will write a custom essay sample on White Privilege or any similar topic only for you Order Now White privilege is like an invisible weightless knapsack of special provisions maps, passports, code books, visas, clothes, tools, and blank checks† (McIntosh, 1988). I suggest that with the changing of times, and ever growing equality that this distinct idea of white privilege is no longer prevalent. I believe that, McIntosh’s view of white privilege is no longer applicable in today’s Midwestern society and culture. I hypothesize that age will have more of an effect on responses to the survey than that of gender or race. I predict that younger people (below 20) are at a greater risk of feeling â€Å"underprivileged†. For my second hypothesis, I suggest that overall people in the Midwest feel privileged versus not. I believe this because I feel that the social stratification in the US, especially in the Midwest, has declined creating a more equal environment for all. Data Collection I will receive my data though the use of Peggy McIntosh’s White Privilege survey. First I will take the survey, while recording my answers, and then give the survey to ten other individuals, recording their answers in the same format. My fellow classmates will do the same, then all of the information will be then collected and charted accordingly into cross-tabulation tables. Each survey participant will be asked to rate their responses on a 1-4 scale: 1 = Strongly Agree, 2 = Agree, 3 = Disagree and 4= Strongly Disagree. The date responses can than be interpreted as answers of Strongly Agree, and Agree indicating a greater response of â€Å"privilege† – which McIntosh believes suggests members in a majority group. The data will then be organized into cross-tabulation tables. Each table will contain only two variables – one independent variable (gender, age, race, member of the class or not) and one dependent variable (each statement from the survey). After collecting the data a few changes were made: age was recoded into groups of ages, while also recoding all responses of ‘Disagree’ and ‘Strongly Disagree’ into one value for each variable, both to make analysis easier. Race was also recoded into ‘White’ and ‘All Other Races’ to expedite analysis. Also the ethnicity variable responses were found to be unreliable, so that variable was removed before running the data. When reading a cross-tabulation table it is important to remember that in order to interpret the data response, you must look for the differences in the percentages of responses not in the difference in the number of responses. Also, the needed information is, if the independent variable (gender, age, race or class membership) seems to make a difference in how a person responds to the dependent variable (the questions). After all the data has been gathered and charted, I will then compare the findings to my hypothesis. In order to discover whether my hypothesis is true or false I will evaluate the cross tables of age, gender, race and class completed from the collected data. Exploring the Data – Younger ages (less than 20) have a larger affect than old age in feeling â€Å"underprivileged†. After analyzing the data, I believe my hypothesis that the ages 18-19 feel underprivileged as compared to the older ages, was correct. This is represented in the findings, that of the en questions surveyed, exactly one half the questions (five of ten) the age group 18-19 had the highest disagreement percentage compared to the other age groups. No other age group had close to the equivalent outcomes, the closest age group being groups 24-34 and 45-50 both with two. The findings show that in one half of all situations this age group is presented with, they feel as though they are underprivileged as co mpared to other age groups, but by examining just the 18-19 age group or age as a whole, the majority feel as though the ‘Agree’ they are privileged. This finding is universal through all independent variables. While comparing all independent variables, of the 10 survey scenarios no matter what the independent variable is 70% of the time the participants feel they ‘Agree’ to being privileged. Exploring Data – Midwesterners overall feel â€Å"privileged† versus â€Å"underprivileged† no matter the independent factor. After analyzing the cross-tabulations, I feel as though my hypothesis about the Midwestern society is spot on. The data show’s that across any independent factor (age, gender, race and lass membership) a large majority of the participants surveyed feel as though they ‘Agree’ to being privileged. This is an overwhelming statistic that is constant throughout all independent variables; of the ten surveyed scenarios people agree 70% of the time to feeling privileged. In only, one scenario do people as a whole feel as though they are underprivileged. Overall Analysis and Personal Findings I found the collective results very interesting, especially in the age category. I thought it was interesting that older adults feel less privileged more than or equal to that of middle aged adults. I had assumed, that in our society much like that of the Native American societies that respect and privilege comes with age. I found the data surprising that the age group that tended to feel most privileged was ages 20-21. In four of the ten scenarios, the 20-21 year olds surveyed felt the most privileged or ‘Strongly Agreed’ to the situation as compared to all other age groups. I did not expect this, as the previous age group had felt the most nderprivileged in half of the scenarios, and in only an addition 1-2 years, the surveyed participant went from feeling the most underprivileged to the most privileged. I had guessed that the feeling of privilege would gradually increase with age groups, leaving the oldest age group (50 and older) with the highest feeling of privilege. I thought this, not only because society often deems wisdom with age, but also because the older participants surveyed may have grown up in a more dominant white privilege society, and those same feelings and thought processes would still be relevant to the way they feel they fit in society. All in all, I found very interesting facts from the data collected in every category. Things that I had thought would hold true, often did not. Such as, when considering the independent variable of gender, I assumed that women would primarily feel as though they were underprivileged as compared to men, but the data shows other wise. From this survey, men felt more underprivileged as compared to their female counterparts 100% of the time. Another fact that I found shocking was that when considering race as the independent variable. My hypothesis that white privilege was no long prevalent in the Midwest was incorrect. Participants of the ‘Other’ race felt underprivileged in half of the scenarios, and the other half they only ‘Agreed’ to feeling privileged. As compared to their ‘White’ counterparts, feeling privileged 100% of the time. I do believe that in the Midwest, things are moving close to equality as this is seen in at least half or more of the situations both the ‘White’ and ‘Other’ race group feel as though they ‘Agree’ to being privileged. No one group stands out as ‘Strongly Agreeing’ to be privileged for the majority. This tells us, that although there are still instances of white privilege, the Midwestern society is moving away from that and more towards social equality. Works Cited: McIntosh, Peggy. â€Å"Daily effects of white privilege. † White Privilege: Unpacking the Invisible Knapsack. Wellesley College Center for Research on Women, 1988. Tues. 19 Feb 2013. . How to cite White Privilege, Essay examples

Inspirational Person Essay - Augustus Waters from The Fault in Our Stars by John Green free essay sample

Augustus Waters, with a cigarette dangling from his pale lips, smirks slightly while sitting in Cancer Support Group. Augustus is a 17 year old boy, cancer survivor, and madly in love with a girl whose lungs are filled with fluid. He first met Hazel, who is the main character of the story, at a Cancer Support Group located in their small town in Indiana. They end up reading the same books, visiting Amsterdam to visit their favorite author and falling in love along the way. Once a basketball player, he had his leg amputated due to Osteosarcoma, a cancer of the bones. Osteosarcoma is a tumor that tends to start in the bones of legs, which can lead into the tumor spreading and death. He now has a prosthetic leg, in absence of his amputated leg, to walk on but he doesn’t let the cancer get to him. With dark hair, green eyes, and an always smirking smile, he captures your attention as soon as you meet him. We will write a custom essay sample on Inspirational Person Essay Augustus Waters from The Fault in Our Stars by John Green or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page Augustus Waters in â€Å"The Fault in Our Stars† by John Green is inspirational because he found humor in death, was very wise, and fought until the very end. One of my favorite things about Gus is that he found humor in death. I know, that sounds wrong, but he believed in a metaphor; â€Å"It’s a metaphor see: You put the killing thing right between your teeth, but you don’t let it do it’s killing. † What he meant by that is he always had a pack of cigarettes, and one, unlit, between his lips. He found that in a way taunting death made him feel stronger. He always believed that everything should have a metaphor, for he was never seen without one plain as day. Augustus was also very wise. He would always ask questions, but they were never stupid. They were actually very intelligent questions. He spoke wisely, for he believed that human nature should not be wasted on stupidity. Once when discussing their fears, Hazel, the main character, told him that she was afraid of human oblivion. He replied: â€Å"There will come a time when all of us will be dead. There will be no one left to remember Aristotle or Cleopatra, let alone you. If the inevitability of human oblivion scares you, then I highly suggest you ignore it. † The fear of oblivion, or death, is called Thanatophobia. He and Hazel also would have many conversations about books and the meaning of life. Finally, Gus was a fighter until the very end. When he was 15 ? he was diagnosed with Osteosarcoma, a cancer which spreads through the bones. This cancer spread throughout his left leg, causing it to have to be amputated and his acceptance of a prosthetic leg. Osteosarcoma is diagnosed in about 800 people per year, 400 of them being teens and children. It also claims the lives of about 300 people per year. When admitted to the hospital after cancer cells had been found once again, 8 days before he died, they took away his metaphorical cigarettes. He was so angered by this that he drove himself, while in critical condition, to a gas station to buy some more. When coming back to the hospital they asked him to rate his pain on a scale from 1 10, 1 being the least amount of pain and 10 being the most. He told them it was a 9. A day afterwards, a nurse approached him saying, â€Å"You know how I know you’re a fighter? You called a 10 a 9. † Even up to the end, Gus was upbeat and smiling. What inspiration, or being an inspiring person, means to me is when someone can be themselves and accept that. Someone who has gone against odds, the â€Å"status quo,† to be themselves. Augustus has always been a fighter and kind to others, as well as to himself. What made me believe he was inspirational was the fact that he fought and fought against his cancer, and he was always so positive in doing so. Something he taught me is that in life when things start looking towards the worst, you cannot give up. For in life, you must always have hope.