Day: January 23, 2024

Introduction: Economics in Gandhi and Po Chu-i

Economics in Gandhi and Po Chu-i is different in that both may not have delved deeply into organized religions like Confucianism or Buddhism, both demonstrated a profound understanding of religious thoughts regarding wealth and its distribution. This can be attributed to the temporal contexts they occupied, wherein materialism and progress became prominent, and traditional religious ideologies were gradually yielding to emerging materialistic ideas. The era witnessed a shift where wealth served as a measure for evaluating individuals and societies, with the dominance of the dollar in the economic realm.

In response to this trend, Gandhi, a discerning politician, recognized the growing significance of economic matters. Contrary to contemporary approaches, he favored religious scriptures, considering them “safer and sounder treatises” compared to modern economic textbooks (Gandhi 563). His astuteness allowed him to navigate the complexities of an era where morality was diminishing in the face of rapid material advancement.

Similarly, Po Chu-i, displaying a forward-thinking perspective, condensed the essence of ancient economy into a brief narrative. In his poem “Flower Market,” he recounted the tale of an elderly farmer from a distant locale who sighed over unpaid taxes. Both Gandhi’s essay and Po Chu-i’s “Flower Market” underscore the idea that religious and moral principles not only discourage the mere accumulation of wealth but also advocate for its equitable distribution, discouraging the hoarding of excessive riches.

Religion and Morality: Economics in Gandhi and Po Chu-i

Indeed, according to Gandhi, the realms of religion and morality are distinctly separate from the realm of wealth or material prosperity. He emphatically asserts that expecting moral progress in conjunction with material progress is a misguided notion. Gandhi contends that an increase in the possession of riches correlates with an augmentation of moral turpitude, emphasizing that wealth acts as an impediment to genuine spiritual growth (563). Essentially, morality and religion, as articulated by Gandhi, discourage the accumulation of wealth.

Supporting his argument, Gandhi references religious Scriptures, quoting passages such as “How hardly shall they that have riches enter into the kingdom of God.” Additionally, he cites commandments advising followers to “sell whatever thou hast and give to the poor” (563). The implication is that various religious teachings emphasize the detachment from material wealth. Furthermore, Gandhi points out that historical religious leaders often chose a life of poverty, opting to live among the less affluent.

Similarly, Po Chu-i, in his work, alludes to household customs related to the viewing of flowers during the peony season, framing them almost as religious rituals. This reference suggests that adherence to these traditions is regarded with the same reverence as religious practices. However, like the old farmer laborer in the poem, real people distance themselves from such practices, highlighting a universal tendency to eschew a fixation on material wealth (Chu-i 569). Whether it is rooted in ancient Chinese customs, moral principles, or divine religions, the consensus appears to be a collective aversion to excessive focus on material wealth.

Earning Money: Economics in Gandhi and Po Chu-i

However, it is noteworthy that these religious and moral doctrines do not discourage the acquisition of wealth; rather, they encourage adherents to earn money while emphasizing equal opportunities for all to secure their livelihoods. The crux of these laws lies in the subsequent responsibility of distributing earned wealth and providing for the needy and impoverished. Gandhi underscores this point by referencing religious Scriptures and also drawing on the example of the ancient Roman Empire, noting that Rome experienced a moral decline when it accumulated considerable material affluence. The absence of mechanisms for equitable distribution among the less fortunate was posited as a cause (Gandhi 561).

While both morality and religion advocate for the idea that material progress should benefit all members of society, the reality, according to Gandhi, diverges from this ideal. He criticizes the immorality inherent in industrial progress, asserting that factories have emerged at the cost of human lives, particularly those of men, women, and children (562). Gandhi introduces the notion that even gods would avoid visiting places marred by pollution caused by industrialization.

This accumulation of wealth, though, poses a conundrum, as it is deemed undesirable by both gods and morality. The poem by Po Chu-i further highlights this paradox, illustrating the farm laborer’s observation that the wealthy inhabitants of “the Royal City” selfishly indulge in expensive flowers instead of redistributing their wealth. The taxes imposed on such luxuries affect the poor disproportionately, emphasizing a stark contrast to moral principles. The rich, according to the poem, continue to amass money and wealth, a practice condemned by morality, as more than ten households suffer due to the extravagant spending of the affluent, leading to increased taxes for the less privileged (569).

Religion and Morality: Economics in Gandhi and Po Chu-i

Religion and morality vehemently discourage the hoarding of money, emphasizing the importance of keeping currency in circulation for the collective well-being of society. The reference to the “peony season” in the poem suggests a form of monetary circulation, but it is confined to the elite class and fails to benefit the entire community, as evidenced by the lament of the old farm laborer (569). This scenario underscores the limited impact of wealth circulation within certain segments of society.

Similarly, Gandhi contends that amassing wealth does not contribute even the slightest bit to one’s happiness, particularly when the affluent individuals refrain from assisting the less privileged. He points to the persistence of hunger in India, challenging the moral approval of progress in a world where such basic needs remain unmet. Gandhi reinforces his argument by quoting a universal religious maxim found in various religious texts, urging individuals not to worry about tomorrow and discouraging the practice of hoarding (563). This maxim conveys a shared belief across religions that neither religion nor morality sanctions the sight of a hungry beggar or an ailing patient lacking essential medications. Instead, both advocate for the distribution of wealth among the needy and impoverished.

Conclusion: Economics in Gandhi and Po Chu-i

In brief, both Gandhi and Po Chu-i share similar perspectives regarding the relationship between wealth, morality, and religion. They observe that a common practice involves using wealth as a yardstick to assess the morality of individuals and nations. However, Gandhi challenges this notion by citing historical examples, particularly the ancient Roman and Egyptian empires, which tell contrasting tales about the correlation between wealth and morality. Both thinkers assert that religion and morality discourage the mere possession of wealth and instead advocate for its equitable distribution. The emphasis is placed on avoiding the hoarding of wealth, as it proves beneficial not to the wealthy but to the less fortunate who, despite having little, bear the burden of taxes (Chu-i 569). Consequently, Gandhi and Po Chu-i align in their belief that material progress does not necessarily equate to moral progress and, in fact, the two may be incompatible. Moreover, both note that religious figures throughout history have not endorsed a life of affluence, reinforcing the idea that religion discourages the accumulation of wealth and advises adherents to abstain from such pursuits. Consequently, religion, according to their shared perspective, does not endorse blind material progress.

Works Cited: Economics in Gandhi and Po Chu-i

1. Chu-i. Po. “The Flower Market. “Reading the World; Ideas that Matter, edited by Michael Austin, Norton, 2015. pp. 569.
2. Gandhi, Mohndas. “Economic and Moral Progress. “Reading the World; Ideas that Matter, edited by Michael Austin, Norton, 2015. pp. 561-567.

Relevant Questions in Economics in Gandhi and Po Chu-i

1. How do Gandhi and Po Chu-i’s perspectives on wealth and morality align with or challenge conventional economic principles of their respective times?
2. In what ways do Gandhi and Po Chu-i’s views on wealth distribution and the role of material progress in society contribute to discussions on economic justice and equality?
3. How do Gandhi and Po Chu-i’s critiques of wealth accumulation and their advocacy for distribution resonate with contemporary economic challenges and debates, particularly in the context of global economic disparities?

Introduction: Classes and Scores Soar with Incentives

Worldwide, and even in the United States, numerous programs have been proposed to enable students to qualify for college reported by Sam Dillon in his article “Classes and Scores Soar with Incentives for A. P. Tests”. This program stands out for its ability to elevate the academic performance of students from downtrodden and economically disadvantaged families, placing them on a more competitive footing with their counterparts from middle and upper-middle-class backgrounds. Additionally, the program has sparked renewed interest among students, teachers, and organizers alike. The positive outcomes of this program extend beyond the lower socioeconomic classes, benefiting various stakeholders, including other students, teachers, and organizers. Given the observed improvements and the increase in the number of capable students, a compelling argument can be made in favor of continuing and possibly expanding this program.

Smart Kids and Classes and Scores Soar with Incentives

Sam Dillon presents a compelling argument with the example of Joe Nystrom, who used to teach in a low-income school and held the belief that only a “tiny group of students – the smart kids” could successfully navigate the challenges of advanced tests (Dillon). In essence, Nystrom’s perspective reflected a reality where only a few students, who were exceptionally dedicated and received special attention from teachers, could pass such tests and perform well in college.

However, Dillon illustrates a transformative shift in this scenario with the introduction of the initiative. The number of students participating in advanced tests witnessed a significant increase, accompanied by improved scores and heightened interest. This indicates that the initiative has effectively expanded opportunities for students, particularly those from low-income backgrounds, to aspire to and successfully pursue college education. In essence, the initiative has played a crucial role in providing students from economically disadvantaged backgrounds with a more equitable chance to access higher education.

Lower-income Schools: Classes and Scores Soar with Incentives

Furthermore, the impact of the program extends beyond lower-income schools, resulting in an overall increase in the number of participating students and an improvement in their academic performance. The initiative, as described by Dillon, has successfully transformed the educational culture, which was previously confined to elite schools, reaching a broader spectrum of students. This expansion is evident in the increased enrollment of students.

Dillon highlights a significant achievement in this transformation by citing the example of Mr. Nystrom, whose students exceeded expectations. More than “43 of his students passed the exam this year,” reaping substantial benefits, with Mr. Nystrom himself receiving $7,300 (Dillon). This indicates that the program has not only attracted students but has also garnered enthusiastic participation from teachers who, in turn, have reaped financial rewards. The success of both students and teachers contributes to the overall satisfaction of the organizers, making the initiative a source of collective accomplishment and contentment.

Students and Classes and Scores Soar with Incentives

The increase in the number of students participating in the program is evident from the notable expansion experienced by Mr. Nystrom’s class. He found himself teaching “eight times as many students as he used to,” and the success rate also rose to 70 percent (Dillon). It’s important to note that this considerable growth occurred in a “low-income high school” (Dillon), suggesting that the positive impact of the initiative is particularly significant in schools facing socioeconomic challenges.

The conditions in other schools, presumably those with better resources, are likely even more favorable, where students might have initially approached the tests as routine. The introduction of incentives, such as the $100 reward for students and an increased annual salary for teachers, has likely contributed to a substantial rise in the number of students participating. This surge not only benefits the students directly but also provides organizers with an opportunity to showcase the success of their program to lawmakers. In essence, the initiative has proven valuable not only for students but also for teachers and organizers alike.

Conclusion: Classes and Scores Soar with Incentives

In short, the program has emerged as a tremendous success. Its positive impact on children from lower-income families, as well as on other students, is evident in the increased number of capable students. Additionally, teachers have found opportunities to augment their income through the program, while organizers have leveraged its success to showcase progress to lawmakers. Given its multifaceted benefits and the overarching goal of fostering a better future generation, it is only logical to advocate for the continuation of this program.

Works Cited: Classes and Scores Soar with Incentives

1. Dillon, Sam. “Classes and Scores Soar with Incentives for A. P. Tests.” The New York Times. 02 Oct. 2011. Web. 12 Dec. 2022.

Relevant Questions: Classes and Scores Soar with Incentives

1. How does the article by Sam Dillon, titled “Classes and Scores Soar with Incentives for A. P. Tests,” discuss the impact of incentives on both participation rates and test scores in Advanced Placement (A.P.) courses?
2. What evidence or examples does Dillon provide to support the assertion that offering incentives has a positive effect on student enrollment and performance in A.P. classes?
3. How does Dillon address any potential criticisms or concerns related to the use of incentives for A.P. tests in the article, and what counterarguments or supporting information does he present to strengthen his perspective?

Introduction: The Truth About-“Muslims”: A Giant Cultural Leap

Islam is not only a ‘religion,’ but it is considered a ‘way of life’ in my part of the world. As Yusuf Estes explains in his article “The Truth About ‘Muslims,'” “Both ‘Muslim’ and ‘Islam’ come from the same root: ‘S’, ‘L’, ‘M’ (silm) – meaning; ‘to submit in peace’; ‘surrender in obedience'” (“The Truth About ‘Muslims'”). Like many other Islamic countries worldwide, in Kuwait, being a Muslim means to ‘surrender yourself completely to Islam.’ In other words, it is not sufficient for a good Muslim to perform five prayers a day and fast during the month of Ramadan. A good Muslim needs to shape his entire life according to the teachings of the Prophet of Islam, Muhammad (peace be upon him). It simply means that whatever you do as a human being should align with the teachings of Islam. You should eat in an Islamic way, dress in an Islamic way, and interact with people in an Islamic way. When a whole society works together, it becomes much easier to achieve a common goal. I found it much easier to live an ‘Islamic’ life in Kuwait than in the United States of America.

Coming from an Islamic country to a relatively secular country was a significant cultural leap for me. When I first arrived in America, airport security officials treated me differently from other people. Initially, I believed it was my misconception, but as I started to live in America, many small incidents proved that my ethnicity, religion, and home country were problematic for certain people in America. Due to my religion, I had to be very selective about my food. It was my religious obligation to eat halal foods, avoiding any food containing forbidden ingredients. It was challenging for me to eat at restaurants and canteens run by non-Muslims. On the other hand, culturally, Americans have no issue interacting with the opposite sex. In Kuwait, it is highly offensive to touch any body part of the opposite sex in public places, but in America, it was very hard to avoid a handshake with the opposite sex.

Americans and The Truth About-“Muslims”: A Giant Cultural Leap

In comparison to many other nations, Americans are much more tolerant and cultured people. Historically, America has been a nation of migrants. However, due to recent terrorist activities in the United States, Muslims, and especially Arab nationals, have become prime suspects. It was late at night when I first arrived at Los Angeles International Airport through a European airline. The majority of passengers were Europeans. My two friends from Kuwait and I were among many other people. However, when we arrived at the counter, one officer asked us to step aside from the passengers. According to the officers, “it was a random check.” However, I noticed that only we friends and five other Asian-looking fellow passengers had been asked to “step aside.” One of the Asian-looking men told me, “I have been living in America for the past fifteen to twenty years, but during the past few years, I am treated differently than other people.” It was a humiliating experience for me to be treated differently from other people.

During my stay in the United States, it has become evident that America is becoming more and more racist. According to a report on CNN published on November 25, 2015, by Catherine E. Schoichet, “In a new nationwide poll conducted by CNN and the Kaiser Family Foundation, roughly half of Americans — 49% — say racism is ‘a big problem’ in society today.” This problem has been a reality for me on many occasions. One incident, which I have not discussed with anyone yet, was very shocking for me. It was my fourth week in America when a Saudi friend told me that one day, as he arrived at his residence, he found an envelope on his doorstep. There was a note in that envelope. He told me, “Believe me or not, I could not read that note.” The note was highly abusive about his country and my religion. It was unbelievable for me that someone could write such abusive language about other people. Along with many other things, I was also called a “terrorist” in that note. The person who wrote that note wanted me to leave America and return to my country. Apart from that, on campus, I also met an Arab girl who was leaving America because she was being sexually harassed by some ‘goons.’ When I insisted that she tell me the real reason for leaving her education in the middle, she told me, “I have been threatened to be raped.” These incidents have come to my personal knowledge. There must have been many other such incidents. People usually do not discuss these things with others, and they try to sweep them under the rug.

Food and The Truth About-“Muslims”: A Giant Cultural Leap

In Kuwait or other parts of the Muslim world, eating at restaurants or food stalls is not a big issue. If the food vendor is not a Muslim, they at least know that they are supposed to sell ‘halal’ food to their customers. Defining the term ‘halal’ is tricky, especially when it comes to meat. Firstly, the animal itself should be ‘halal,’ such as a goat, sheep, chicken, ducks, and so on. The next step is to kill the animal in an Islamic or halal way. This process is well-defined by Nick Eardley in his article “What is halal meat?” on BBC News, where he explains that “The Islamic form of slaughtering animals or poultry, dhabiha, involves killing through a cut to the jugular vein, carotid artery, and windpipe. Animals must be alive and healthy at the time of slaughter, and all blood is drained from the carcass. During the process, a Muslim will recite a dedication, known as tasmiya or shahada” (“What is halal meat?”).

My American classmates usually fail to understand the true meaning of halal and take it very lightly. A Qatari friend told me about an incident in which his non-Muslim friends tricked him into eating a sandwich with some pork in it. It is unimaginable for a Muslim to eat something that is not halal. So, when his friend told him the whole story the next day, he started to cry and vomit. Within half an hour, he fell ill and had to be taken to the hospital. Halal food is not a matter of choice or ‘likes and dislikes’; it is a matter of religion. Halal food even requires being prepared in halal utensils. This means that if non-halal food has been prepared in certain utensils, it is essential to thoroughly clean them before cooking any halal food in them. Every ingredient used in halal food needs to be halal as well. For example, no spices, fat, or other ingredients can be used in halal food that comes from non-halal sources.

For the preparation of halal food, it is crucial that every stage of the food preparation should be done with care. For these reasons, it was very difficult for me to eat out at restaurants, canteens, or food stalls. There is no specific Islamic way to kill a fish in a halal way, so my friends and I used to buy raw fish and vegetables to cook at home in the early days. However, soon after, we found some Muslim butchers who killed animals in a halal and Islamic way. When I moved to other places in the U.S.A, it is still challenging for me to find a decent place to eat. Either I try to find some halal food restaurants and stores, or I prefer to eat fruits.

Gender and The Truth About-“Muslims”: A Giant Cultural Leap

Kuwait is an Islamic state, and like many other Islamic countries, the male and female populations have their own separate social circles. The mingling of both sexes in public places is seen as unethical, immoral, and un-Islamic. If any male and female are found touching hands at a public place in Kuwait, it would raise many eyebrows. However, in America, it is considered unethical if you avoid shaking hands with an individual of the opposite sex. America is one of the more liberal countries in the world, where both sexes have no issue mingling with each other in both public and private places. Individuals have the freedom to choose whatever they want to wear.

In Kuwait, females are expected to cover themselves completely in public places, and even a man cannot show his body parts in public. It is considered immoral for a man to show his legs above the knees in public places in Kuwait. In the United States of America, it is common for females to wear shorts in public places. Touching and even kissing between opposite sexes is not a problem in the United States of America. As Raoul Stockton explains in his report in Empire News on July 14, 2015, under the heading “State Of Florida Passes Law Which Makes Nudity Legal At All Public Beaches,” “full nudity will be legal at all public beaches – as long as you obtain a Florida State Nudity License (FSNL)” (“State Of Florida Passes Law Which Makes Nudity Legal At All Public Beaches”). This shows that exposing body parts in public places is not an issue in the United States of America. However, in Kuwait, it is deemed a highly immoral act. The stark differences between Kuwait and the United States of America on this issue are evident.

During my early days at the university, I used to arrive very early on campus. I vividly remember my reaction to what I saw in the corridor one day when I arrived earlier on campus – a boy and a girl in very close physical intimacy in the corridor. I was not prepared at all for such a view, so it was a shock for me to see a boy and a girl in such an intimate position. For my Western friends, it may not be possible to fully understand how such acts are unbearable for me as a Muslim.

Eating and The Truth About-“Muslims”: A Giant Cultural Leap

To eat in the Islamic way, greet and meet in an Islamic manner, and even wear clothing in an Islamic way are essential components of Muslim identity. A Muslim is a follower of the Quran and the last prophet of Islam, Muhammad (Peace be upon him). This identity should distinguish Muslims from those who do not follow Islam. Moiz Amjad emphasizes the importance of an Islamic way of life in his article “General Muslim Customs & Traditions,” stating that “In the formation of this group, the prophets of God directed their followers to conform to a particular set of customs and etiquettes, which would distinguish them as a nation of the followers of God’s prophets.” The article provides detailed information about Islamic customs, etiquettes, and traditions, including the significance of eating with the right hand, greeting and its response, blessings after a sneeze, and more.

In the United States of America, religion is often considered a personal matter. However, in Kuwait, it is not just a personal affair but a public and collective matter. To live a life as a Muslim, support from other members of society is necessary. A proper Muslim lifestyle requires understanding and cooperation from fellow community members. For instance, Muslims need support in maintaining a distance from the opposite sex, and society needs to comprehend and respect this requirement. Muslims are obligated to consume only halal foods, so all food vendors in the society must understand the concept and importance of ‘halal’ for a Muslim.

When Muslims attempt to live their lives according to Islamic principles in America, they often face challenges. The American society may not readily accept them, leading to feelings of being outcasts and outsiders. Due to their distinct way of life, they are sometimes suspected and considered antisocial. Some politicians and public figures in the United States speak against Islam and Muslims, influencing public opinion negatively. People like Donald Trump leverage these sentiments to achieve their personal goals. Jasmina Eminic clarifies in her article “Demonization of Islam and Orientalism in Western media” that “Demonization of Islam serves the imperialistic ambitions of political elites in the West, which act on behalf of capitalist greed and multinational businesses.” Those who demonize Islam and Muslims in America and the Western world may inadvertently be undermining the interests of their own country and state.

Conclusion: The Truth About-“Muslims”: A Giant Cultural Leap

There is undoubtedly a rapid growth of Islam in America and other Western countries. I have personally encountered many new converts to Islam in America. Interestingly, these converts often become even more devout Muslims than those who were born into the faith. In one mosque, I had the chance to meet a Caucasian white man with a distinctive ‘ginger beard.’ He shared his story of recently converting to Islam.

He explained, “Actually, my grandfather migrated to the United States of America from Scotland. We were Catholics, and I was raised as a Catholic. Many of my uncles and aunts were Christian preachers, so I decided to preach Christianity in the United States of America. One day, while distributing tomatoes in an area as part of my preaching, I met a boy who happened to be Muslim. We exchanged a few words, and the boy asked me, ‘Have you read the Quran?’ I said, ‘No! I have not even heard of the Quran.’ He gave me a copy of the Quran with English translation, and the first part of the Quran changed my entire life. Now I am a Muslim preacher.” Stories like these are becoming increasingly common in America.

Work Cited: The Truth About-“Muslims”: A Giant Cultural Leap

1. Estes, Yusuf. “The Truth About – “Muslims.” Islam Tomorrow. n. d. Web. 16 Apr. 2022.
2. Shoichet, Catherine E. “Is Racism on the Rise? More in U.S. Say It’s a ‘big Problem,’ CNN/KFF Poll Finds.” CNN. 25 Nov. 2015. Web. 16 Apr. 2022.
3. Eardley, Nick. “What Is Halal Meat?” BBC News. 12 May 2014. Web. 16 Apr. 2022.
4. Stockton, Raoul. “State of Florida Passes Law Which Makes Nudity Legal At All Public Beaches.” Empire News. 14 July 2015. Web. 17 Apr. 2016.
5. Amjad, Moiz. “General Muslim Customs & Traditions.” Understanding Islam. 18 Dec. 2000. Web. 16 Apr. 2022.
6. Eminic, Jasmina. “Demonization of Islam and Orientalism in Western Media.” International Association for Political Science Students. 10 Mar. 2015. Web. 17 Apr. 2022.

Relevant Questions about The Truth About-“Muslims”: A Giant Cultural Leap

1. What key cultural aspects are explored in “The Truth About ‘Muslims’: A Giant Cultural Leap,” and how does the work present these elements to the audience?
2. In what ways does the resource challenge or reinforce common stereotypes or misconceptions about Muslims, and what evidence or perspectives are presented to support these points?
3. How does “The Truth About ‘Muslims’: A Giant Cultural Leap” address the complexity and diversity within the Muslim community, considering the wide range of cultural practices, traditions, and beliefs across different regions and historical contexts?