Category: Short Essays

Introduction: “The Tragedy of Commons”

In the first section, “Pollution,” of “The Tragedy of the Commons,” Professor Garrett Hardin argues that in the case of commonly used spaces or resources, the primary issue lies in individuals who engage in spreading pollution. According to him, the fundamental problem arises from the perception among those spreading pollution that it is their right to do so as individuals who have paid (either through taxes or a price) for the use of these resources. Hardin contends that this mindset leads to the aggressive dissemination of pollution in various forms, including chemical pollutants, through water, air, and land.

Hardin asserts that individuals tend to believe that the cost of purifying the source of pollution is considerably less than the pollution they are causing. This belief stems from the rational thinking of each person, who, in exercising their freedom, engages in such activities. Consequently, in their view, there is no wrongdoing on their part, as “Since this is true for everyone,” according to Hardin.

Private Property and “The Tragedy of Commons”

However, Professor Garrett Hardin argues that a significant issue lies in the concept of private property, which extends to the limits determined by the owner. Notably, Hardin emphasizes that the air and water surrounding an individual cannot be fenced, making the limits imposed by the owner subjective and self-defined. This, according to Hardin, is where the real tragedy of pollution emerges, as the “concept of private property favors pollution.”

To illustrate this point, he provides the example of a factory owner who believes it is within his rights to muddy the waters up to the limit permitted by his ownership of the land. Hardin contends that this permission is self-made, as the owner unilaterally decides the extent to which he can cause pollution.

Hardin proposes a solution involving the imposition of heavy taxes on pollution-treating devices or the enactment of stringent laws for polluters. This, he suggests, could deter the pollution of commonly used resources. However, he acknowledges that a challenge exists in the fact that legal measures are often slow to adapt to changing circumstances.

Idea of Private Property and “The Tragedy of Commons”

Professor Hardin attributes this issue to our conception of private property, as each individual interprets the boundaries of their property according to their own perspective. In the case of a factory owner, he illustrates that the owner might consider the middle of a stream within his property, giving him the perceived right to muddy the waters. This, according to Hardin, stems from the subjective nature of property limits influenced by individual interpretations.

Furthermore, Hardin notes that the global population has increased at an alarming rate, leading to a manifold increase in the burden on pollution treatment devices. Consequently, he argues that the urgent need is to redefine property rights, making owners more cognizant of both their rights and responsibilities. By doing so, it would become more feasible to impose taxes on owners consistently and equitably.

Pollution and “The Tragedy of Commons”

The section on “Pollution” in “The Tragedy of the Commons” has captured my interest, particularly due to Professor Garrett Hardin’s assertion that individuals believe they have the right to spread pollution because they perceive that they are paying for their share. However, Hardin notes that this perspective does not consider the limits of a factory owner’s property and the potential impact of pollution on the properties of others. I find his argument compelling, especially his observation that the increase in population has strained treatment resources.

This perspective prompts the consideration of new laws to regulate property and the imposition of taxes based on property ownership. Such measures, according to Hardin, are essential to prevent individuals from indiscriminately spreading pollution and address the challenges posed by the growing population and its impact on treatment resources.

Works Cited: “The Tragedy of Commons”

1. Sharma, Subhash. “Managing Environment: A Critique of ‘The Tragedy of Commons’.” Journal of Human Ecology 12.1 (2001): 1-9.

Relevant Questions about “The Tragedy of Commons”

1. How does Professor Garrett Hardin explain the concept of the “Tragedy of the Commons,” and what are its implications for shared resources?
2. What role does the idea of private property play in Hardin’s argument about pollution in “The Tragedy of the Commons”? How does the perception of property boundaries contribute to environmental issues?
3. According to Hardin, how does the increase in population exacerbate the challenges associated with shared resources and pollution? What solutions does he propose to address these issues, particularly in the context of property rights and taxation?

Introduction: Science, Faith, and Environment

While it may appear that science and faith are fundamentally incompatible, with each operating in distinct realms of understanding, it is essential to recognize the nuanced interplay between the science, faith, and environment. Often portrayed as conflicting entities, science and faith have historical instances where they clashed, such as the case of Galileo challenging the prevailing religious concept of a flat Earth (“Science and Faith: Galileo”). Despite this historical tension, it is crucial to acknowledge that the relationship between science and faith is complex and evolving.

One pivotal example is Galileo’s encounter with the religious authorities of his time. Initially challenging the religious concept about the flatness of the Earth, he eventually recanted his claim in the face of strong opposition from faith-based authorities (“Science and Faith: Galileo”). This historical event exemplifies the perceived incompatibility between certain scientific ideas and religious doctrines.

However, the dynamics between science and faith are not universally adversarial. Surprisingly, the question of the environment offers a space where both faith and science converge on a shared concern. Faith traditions can mobilize followers to engage in environmental conservation efforts, viewing it as a duty to protect humanity from potential environmental devastation. Simultaneously, science provides valuable tools and knowledge to address environmental challenges effectively. This convergence suggests a more nuanced relationship, where science and faith can align in addressing shared concerns for the well-being of humanity and the planet.

In exploring the intricate relationship between science and faith, it becomes evident that while historical conflicts exist, there are also areas where the two can coexist, collaborate, and contribute collectively to the betterment of humanity and the environment. This nuanced perspective emphasizes the importance of understanding the diversity and complexity inherent in the intersection of science and faith.

Case of Environment: Science, Faith, and Environment

Indeed, the seemingly contradictory concepts of science and faith have found a convergence in the context of environmental concerns. The Reverend Sally G. Bingham contends that climate change, particularly when attributed to human activities, has transcended scientific realms to become a moral issue. This shift occurs as climate change leads to food scarcity, extreme weather conditions, and, subsequently, poverty (Bingham, 2016). Reverend Bingham, a leader of the Interfaith Power and Light campaign, advocates for the collaboration of faith and science to address climate change and enhance environmental well-being.

In urging religious leaders to forge alliances with scientists, Reverend Bingham emphasizes the interconnectedness of faith and science, referencing Albert Einstein’s perspective on their intrinsic relationship. Furthermore, Reverend Bingham notes that numerous religious bodies have unequivocally condemned human-induced climate change, recognizing it as a source of “pain, suffering, and violence” that contradicts the core tenets of various religions (Bingham, 2016).

This intersection of faith and science in addressing environmental challenges underscores a shared commitment to improving the condition of the planet. The recognition of climate change as a moral imperative has created a space for collaborative efforts, emphasizing that, in the face of global environmental issues, science and faith can come together to foster positive change.

Conclusion: Science, Faith, and Environment

In short, the fight against climate change benefits from the collaborative efforts of both faith and science. While science operates within ethical frameworks, it may lack explicit moral considerations. On the other hand, faith inherently carries a moral foundation. By invoking religious morals, the moral imperative of addressing human-induced climate change becomes more pronounced, contributing to environmental improvement. In essence, the convergence of science and faith allows scientists and religious figures to jointly seek solutions for climate change and global warming, leveraging the strengths of both fields.

References: Science, Faith, and Environment

1. Bingham, The Rev. Sally (April, 14 2016). “Faith and Science Working Together on Climate Change.” EOS. Retrieved on February 2, 2022 from https://eos.org/opinions/faith-and-science-working-together-on-climate-change
2. “Science and Faith: Galileo.” (March 17, 2015) OM. Retrieved on February 2, 2022 from  https://www.om.org/uk/en/news/science-and-faith-galileo.

Relevant Questions about Science, Faith, and Environment

1. How does The Rev. Sally Bingham argue that climate change, particularly when attributed to human activities, has become a moral issue in the context of science, faith, and environment?
2. What role does The Rev. Sally Bingham attribute to both science and faith in combating climate change, and how does she advocate for collaboration between the two in the context of science, faith, and environment?
3. How does the article on Galileo highlight the historical tensions between science and faith, and what lessons or insights can be drawn from this historical context for the contemporary discourse on the relationship between science, faith, environmental issues?

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?

Introduction: “I Tweet, Therefore, I am”

Digital media and social media platforms have taken the world by storm in the 21st century, as argued by Andrew Lam in his article “I Tweet, Therefore, I am.” Not only have they changed the way people communicate, but they have also transformed the dissemination of information, becoming tools in the real world and giving rise to newer and unique virtual lifestyles. Lam analyzes the widespread effects of social media on the new generation, which actively engages in sending viral messages, making instant recordings, and taking on the role of real journalists, maintaining a dual focus with “one eye on the electronic mirror and the other on reality” (Lam 28).

To illustrate his point, Lam narrates an incident involving Bill Nye, emphasizing how individuals now record events similar to how a boy recorded an earthquake live from a collapsing building at the risk of his own life. Lam provides various examples to underscore the shift towards a world of news gatherers, where everyone is cautious in using their cameras to record and upload content on platforms like YouTube or Facebook. This shift, according to Lam, not only diverts their attention but also diminishes their empathetic feelings, turning them into human machines engrossed in projecting themselves. However, Lam also notes that this transformation has simultaneously endowed individuals with the unique power of becoming virtual actors and workers, earning from the comfort of their bedrooms. To support his argument, he cites examples such as Julian Assange and Mark Zuckerberg, making it evident that this new media has not only divided their attention but has also empowered them, making them more self-reliant.

Attention in “I Tweet, Therefore, I am”

The initial example that Lam recounts serves as a compelling illustration of how digital media has fractured people’s attention. His reference to Professor Bill Nye and the students’ engrossment in recording highlights a phenomenon where individuals are more inclined to shape events in the virtual world than pay attention to the reality unfolding around them. Another incident involves a boy who recorded a building collapse while narrowly escaping danger. This narrative emphasizes a pervasive trend where individuals, in critical moments, prioritize capturing the event for virtual consumption over responding to the real-world situation. Lam aptly terms this behavior as “narcissism and voyeurism” (28), suggesting that individuals are so absorbed in expressing themselves that their attention becomes self-centered, viewing reality through the lens of personal expression.

This trend is further exemplified by instances like a recent Facebook post depicting a drowning man desperately pleading for help while onlookers, instead of assisting, choose to record the tragedy. The emphasis here lies on the individuals’ narcissistic tendencies, wherein their inner satisfaction stems from expressing themselves in the virtual world, creating a perception that their existence is validated through virtual presence. This intertwining of digital expression and personal satisfaction has become a significant aspect of contemporary life.

Empowerment and “I Tweet, Therefore, I am”

The second argument presented by Lam revolves around the empowerment that individuals have achieved through the evolutionary progress of digital media. These social media platforms now serve as tools wielded by people, enabling them to carve out a name for themselves. Individuals can leverage their skills to become instant sensations, be it as actors or singers, achieving widespread recognition through platforms like YouTube. Lam illustrates this point with the example of a Filipino singer who gained fame through such channels. Another noteworthy instance is that of an Egyptian blogger whose impactful online activism triggered mass protests in Cairo, ultimately resulting in the ouster of Egyptian dictator Hosni Mubarak.

Furthermore, Lam highlights the financial empowerment facilitated by these platforms. Individuals now have the ability to earn income through various online pursuits such as marketing, writing, or showcasing their skills to a global audience. The prospect of earning a living while sitting at home has become a reality. This not only constitutes an individual’s digital identity but also encompasses their digital business and work, demonstrating the multifaceted ways in which digital media has empowered individuals on both personal and professional fronts.

Independence in “I Tweet, Therefore, I am”

The third argument put forth by Lam revolves around the theme of independence facilitated by social media platforms. These platforms offer widespread access, allowing individuals to express themselves and gain recognition through their skills. A prominent example is that of Julian Assange, who significantly impacted the global stage by revealing classified information through Wikileaks, challenging even the world’s only superpower. Another illustrative case is that of Mark Zuckerberg, whose Facebook platform now boasts a user base larger than the populations of several countries.

On the financial front, social media provides a gateway for skilled workers, artists, and ordinary individuals to earn a livelihood from the comfort of their homes. The accessibility and opportunities presented contribute to a sense of financial independence. Additionally, these platforms offer a space for self-expression, evident through posts on Facebook and tweets on Twitter. People can freely express themselves in this virtual realm, articulating thoughts that they might hesitate to voice in public spaces. However, Lam notes that this independence comes with a dual nature—individuals present one face in the virtual world while their true identity remains grounded in reality.

Yet, this newfound independence comes at a cost. Lam contends that the intense focus on self-satisfaction and projection in the virtual realm has led individuals to lose touch with their true feelings. The constant engagement in projecting oneself on social media may detract from genuine empathy and reactions to real-world incidents, shaping a disconnect between the virtual and authentic dimensions of human experience.

Conclusion: “I Tweet, Therefore, I am”

In short, Andrew Lam adeptly captures the profound transformations that digital media has ushered into the lives of ordinary people. It has not only led to the emergence of split personalities, with one existing in the online realm and the other in the offline world, but it has also empowered individuals to establish their names through the display of skills and technical know-how. Numerous individuals are leveraging these media platforms effectively for marketing, blogging, and tweeting, attaining significant influence.

Furthermore, Lam notes that digital media has granted some individuals power surpassing even that of states. However, a regrettable aspect is the growing trend of people shifting their focus to the virtual world, expressing a sense of boredom with the mundane reality they encounter every day. This mass migration to the virtual realm is occurring, and Lam emphasizes that there is no turning back, drawing parallels with past industrial revolutions and modernization. Backed by references and examples, Lam convincingly demonstrates that the trend of joining social media networks is on the rise. He underscores the concerning reality that an increasing number of individuals are forfeiting their true identities for virtual personas, succumbing to addiction in a world where forward movement is the only trajectory, leaving no room for retreat.

Works Cited: “I Tweet, Therefore, I am”

Lam, Andrew. “I Twee, Therefore, I am.” Diana George, John Trimbur. Reading Culture. Vol. 8. New York: Longman Pearson, 2014.

Relevant Questions about “I Tweet, Therefore, I am”

1. How does “I Tweet, Therefore, I am” depict the influence of social media on individuals’ attention and perception of reality?
2. In what ways does “I Tweet, Therefore, I am” argue for the empowerment of individuals through social media, both financially and in terms of self-expression?
3. What concerns are highlighted in “I Tweet, Therefore, I am” regarding the increasing trend of individuals losing their true identities in the virtual world?

Introduction: Close Reading of We’re No. 1 !

Thomas L. Friedman explores the reasons lying behind the decline of America in his article, as revealed through a close reading of “We’re No. 1 !” published in The New York Times. He synthesizes the viewpoints of Robert Samuelson and David Rothkopf, offering a comprehensive solution while comparing the actions of India and China to those of America. Friedman identifies crucial values that these countries are prioritizing, values that were once the bedrock of the American identity.

Friedman poses a rhetorical question and promptly provides an answer, asserting that India and China’s pursuits extend beyond “cheap labor and currencies” (11(L)) to encompass other fundamental aspects of the American identity. He enumerates these values, including free markets, education, access to capital, and the “willingness to postpone gratification” (11(L)). Friedman not only organizes this paragraph effectively but also employs suitable language and an instructive, comparative, and serious tone to convey his message.

Paragraph: Close Reading of We’re No. 1 !

In terms of organization, the paragraph begins with a rhetorical question that engages the readers, creating a sense of direct involvement, as seen in the query “Who will tell the people?” (11(L)). This approach effectively opens the paragraph, setting the stage for an insightful exploration of why other countries are catching up with America in providing a high standard of living for their citizens. Moving forward, Friedman skillfully lists these reasons in a single, albeit lengthy, third sentence, encompassing key factors such as “free markets,” “education,” and “access to capital and technology” (11(L)). As the paragraph approaches its conclusion, Friedman aptly ends with a sentence that serves as a fitting closure, emphasizing the value of “willingness to postpone gratification” (11(L)). This deliberate organizational structure, with the foundational value strategically placed at the end, is conveyed with precision through well-chosen wording.

Diction in Close Reading of We’re No. 1(1)!

In addition to the paragraph’s structure, the choice of diction is highly fitting. Friedman employs a straightforward style, avoiding the use of embellishments like similes and metaphors, except for one instance where he uses the simile “catching us” (11(L)), implying that India and China are in pursuit of America, which is apt. The specific phrase “Greatest Generation” (11(L)) is employed to refer to the forefathers who embodied the values enumerated in the paragraph. The phrasing used to describe the luxurious lifestyle of the present generation conveys a sense of lethargy, contributing to the idea that India and China are catching up with America due to a lack of willingness to postpone gratification (11(L)), emphasizing the need for delayed enjoyment and hard work. This diction aligns with Friedman’s tone, which is instructively comparative.

Comparison in Close Reading of We’re No. 1 !

Friedman draws a comparison between these countries and the values instilled in the American public by “the Greatest Generation” (11(L)). By referring to this generation, he alludes to the individuals of the 1950s to 1970s who embedded the principles of hard work and prioritizing their children’s education through personal engagement, as mentioned earlier. The tone becomes comparative as he observes that countries like India and China are now embracing the same values that were once quintessentially American. The positivity associated with values like hard work and “the highest expectations” (11(L)) has diminished, partly due to Americans no longer adhering to these principles and instilling them in their children. Meanwhile, other countries have adopted and embraced these values. In an earlier, somewhat despairing tone, he highlighted that American children are falling behind in education and in the adoption of technology needed to leverage the benefits of a free market.

Conclusion: Close Reading of We’re No. 1 !

In short, Friedman’s use of organization, diction, and tone in this article effectively serves his purpose. The well-structured organization, beginning with a rhetorical question followed by a detailed elaboration of the values in three sentences, delivers a clear message. The chosen diction is appropriate, with a mostly straightforward style, although a simile is used to vividly convey the idea of India and China “catching up” with America. The comparative tone emphasizes the loss of positivity in American values, now embraced by other nations. This paragraph, strategically placed at the end of the article, effectively encapsulates Friedman’s argument, highlighting the need to revive these values for America to regain its greatness.

Works Cited: Close Reading of We’re No. 1 !

1. Friedman, Thomas L. “We’re No. 1!” New York Times, 12 Sept. 2010, p. 11(L). Global Issues In Context,
   http://link.galegroup.com/apps/doc/A236901782/GIC?u=aur58810&sid=GIC&xid=7767c700. Accessed 23 June 2018.

Relevant Questions: Close Reading of We’re No. 1!

1. What rhetorical devices does Thomas L. Friedman employ in “We’re No. 1 !” to engage the reader and convey his message effectively?
2. How does Friedman use comparative language and tone in “We’re No. 1!” to illustrate the decline of American values and highlight the adoption of these values by other nations, particularly India and China?
3. In the context of “We’re No. 1 !”, what role does organization play in the article, specifically in the paragraph discussing the values of free markets, education, access to capital, and the willingness to postpone gratification? How does this paragraph contribute to the overall argument of the article?

Introduction: “City of God”

One of the prominent challenges faced by Latin American countries, as depicted in works such as “City of God,” is the pervasive lack of education among the younger generation. This issue manifests with nearly 80% of children found roaming the streets, contributing to elevated crime rates in slum and urban areas. According to the World Bank (2002b), a significant percentage of the Latin American population, particularly those at or below the poverty line, resides in urban areas, making this a pressing concern.

Numerous documentaries, books, and movies, including “City of God,” have explored and portrayed the harsh realities of this situation. Based on a true story and set in Rio de Janeiro, the film vividly illustrates the violent, selfish, and desperate nature of individuals living in these impoverished urban environments. Rather than being in classrooms studying subjects like English Literature, Biology, Chemistry, or Physics, the movie depicts children wandering the streets, engaging in illegal activities due to the lack of educational opportunities.

While the narrative revolves around a young boy entangled in trouble from an early age, the film also sheds light on various other aspects. It portrays the challenging physical environment of the slums and urban areas, the surge in urban crime rates, the involvement of youth in criminal activities, the formation of gangs consisting of children, the absence of social and economic mobility within these areas, and the critical importance of education. The movie powerfully and honestly addresses these issues, emphasizing the need for effective solutions to uplift the younger generation in these marginalized communities.

Slums in “City of God”

In works such as “City of God” and various documentaries, books, and research articles on slums and urban areas, a recurring theme is the prevalence of violence. The environment in these settings is marked by selfishness and greed, where individuals are willing to go to any lengths to gain power and prominence. The narrative suggests that forming gangs and instilling fear among residents is seen as a means to attain a better life within the challenging conditions of the slums.

To establish dominance, gangs often resort to the use of guns, weapons, and drugs. Street children, facing high rates of unemployment and illiteracy, may either reluctantly get involved in illegal activities out of fear and desperation or choose this path intentionally as a way to improve their living standards. The resulting crime rates, along with social and economic instability, become pervasive issues in these areas. A critical concern, highlighted in the movie, is the alarming involvement of the younger generation in illicit transactions. Many children become involved in violent acts and criminal behavior at an early age, manipulated by gang leaders who exploit their naivety and innocence.

These children often find themselves trapped in a cycle of crime with no apparent way out. As they grow into adulthood, they may perpetuate this lifestyle by recruiting other children, leading to a vicious cycle of crime and exploitation that persists over generations. The portrayal of these harsh realities in “City of God” serves as a poignant commentary on the complex and challenging issues faced by the younger generation in slums and urban areas.

Economic and Social Movements: “City of God”

The limited economic and social mobility within slum areas creates an environment conducive for drug lords to operate with ease. In many Latin American countries, these slums and urban areas become the central hubs for drug dealers. The lack of economic opportunities and social progress within these regions makes them vulnerable to exploitation by those involved in the drug trade. Drug lords often establish control by paying substantial amounts to the police, ensuring their loyalty and cooperation.

Children found on the streets, whether orphans or simply homeless, become easy targets for drug dealers who trap them into a life of crime. The economic and social instability within these areas reaches critical levels, hindering any meaningful understanding of freedom and independence. The characters in “City of God” exemplify the struggles faced by those living in the slums, highlighting a violent nature born out of frustration due to extreme poverty and a perceived lack of alternatives. Additionally, leaders within the slums may demand the participation of residents in illegal activities, even against their will, further perpetuating a cycle of crime and exploitation. The movie vividly portrays the harsh realities and challenges faced by individuals in these marginalized communities.

The significance of education becomes glaringly evident when considering the circumstances depicted in movies like City of God. Providing these children with adequate education, sending them to quality schools, and enabling them to pursue higher education can be transformative. Education opens doors to better job opportunities, improved career prospects, and the possibility of breaking free from the confines of slum and urban areas permanently. By acquiring education, these children can aspire to secure better employment, ensuring the safety and stability of their families. Education serves as a powerful tool to break the cycle of poverty and offers a pathway toward a brighter and more promising future. The movie underscores the potential positive impact that education can have on the lives of individuals living in challenging and impoverished conditions.

ConclusionConclusion in an Essay: “City of God”

City of God, based on a true story, provides a vivid portrayal of life in slums and urban areas of developing countries. Even for those who have never experienced such environments, the movie effectively communicates the harsh realities of life in these regions. The pervasive lack of education, high illiteracy rates, and soaring unemployment contribute to an atmosphere of frustration. Street children, often orphans or those seeking refuge from difficult home conditions, are depicted facing challenging circumstances.

The narrative of the movie captures the essence of life in Latin American countries, showcasing the struggles and stories of individuals, particularly young boys, in these areas. It serves as a poignant representation of the broader challenges faced by communities grappling with poverty, crime, and limited opportunities. City of God, through its authenticity and storytelling, provides a window into the lives of those residing in slums and urban areas, fostering a deeper understanding of the complex issues they confront.

Works Cited: “City of God”

1. Mennel, Barbara. “Cities and Cinema.” London and New York: Routledge Taylor & Francis Group. Print. 28 Apr. 2022.
2. “World Bank.” World Bank. 2002. Web. 26 Apr. 2022.

Relevant Questions about “City of God”

1. How does “City of God” depict the challenges faced by individuals, especially young boys, living in slums and urban areas in developing countries?
2. In what ways does “City of God” highlight the impact of limited education, high illiteracy rates, and unemployment on the lives of the characters in the Latin American setting?
3. What role does the portrayal of street children in “City of God” play in conveying the harsh realities of life in the slums, and how does the movie suggest potential solutions or paths for improvement in these communities?

Introduction: Critique of “Letter from Birmingham Jail”

Critique of “Letter from Birmingham Jail” is ofletter written by Martin Luther King on April 16, 1963 to the eight clergymen to whom he addresses as his “Dear Fellow Clergymen” in the salutation of his letter to answer the letter they wrote for him. In this letter, Martin Luther King has concluded after reading this letter that his fellow clergymen have written him about two points: one they are opposing the direct action he is leading in Birmingham, and that they oppose “demonstrations by some of our negro friends”, because they feel that this is not justified in any way (“Public Statement by Eight Alabama Clergymen”). As they have not approved the direction action and demonstrations that Martin Luther King was leading in Birmingham, he wants to clarify the depth of the situation of segregation in Birmingham where it is more suppressing them the other areas in the South. Martin Luther King assumes that he is addressing white moderate people who are also advising him and his friends to exercise restraint and wait for the appropriate time. Based on these ground realities as well as assumptions, Martin Luther King uses all rhetorical devices of ethos, pathos, logos, figures of speech and various other supporting details to keeping his audience in loop and convey the message in best suitable manner.

Strategies in Critique of “Letter from Birmingham Jail”

As far as strategies are concerned, Martin Luther King has used almost all the classical devices as his strategies. He asserts his own leading role as his ethos. He has led various organizations and make the audience realize that he is now “President of the Southern Christian Leadership Conference” (King). He has said it because the clergymen have accused him to inciting hatred and violence. Therefore, it is importance to maintain his status as a president to inform them that he is not an uneducated and common fellow. Regarding ethos, James D. Williams argue that it comprises of “the character, the customs, the deeds, and the life, of those on who do the pleading” matters the most (350). King is a perfect example of ethos according to James Williams. He does this to make his audience realize that he is at the place of an authority. Secondly, he has extensively quoted Christian saints such as Apostle Paul, Jesus Christ, St. Augustine and others to bring home his audience. This shows that he is not the first person to speak about it and that he knows how to support his argument with authorities. He then compares the situation of the African American with that of the early Christians and even with the great Socrates. This is the use of logos where he supports his argument through comparison and contrast. Martin Luther King has also mentioned in his letter that the time is right, which means that he is using a classical device of kairos which is about the use of right time for an argument.

Pathos in Critique of “Letter from Birmingham Jail”

However, the most effective is the use of pathos or the use of emotions to attract his audience. This he has done in most of the parts in his letter moreover in one full paragraph by dilating how the kids feel about “when you suddenly find your tongue twisted and your speech stammering as you seek to explain to your six year old daughter why she can’t go to the public amusement park that has just been advertised on television, and see tears welling up in her eyes when she is told that Fun town is closed to colored children, and see ominous clouds of inferiority beginning to form in her little mental sky, and see her beginning to distort her personality by developing an unconscious bitterness toward white people; when you have to concoct an answer for a five year old son who is asking: “Daddy, why do white people treat colored people so mean?”; when you take a cross county drive and find it necessary to sleep night after night in the uncomfortable corners of your automobile because no motel will accept you” (King). This is the best use of pathos in which he arouses the emotions of his audience. Martin Lee Roy, while commenting on the use of rhetorical devices and strategies used by Martin Luther King, says that “The reader is forced to concede that serious injustices must be addressed without delay” (Roy). Besides this, he also uses figurative language to make his language beautiful and effective. For example, he uses a very powerful metaphor “There comes a time when the cup of endurance runs over, and men are no longer willing to be plunged over into an abyss of injustice”. These strategies have made his argument very strong and impactful.

Evidences in Critique of “Letter from Birmingham Jail”

Moreover, he has validated his strategies with relevant data and quotes. He has quoted not only Christian priests, fathers and laws but also Grecian sages such as Socrates and dictators such as Adolf Hitler to make his argument strong. Steven Lynn has beautifully summed up this ability of Martin Luther to find material and use quotes at an appropriate time and place in saying that “topics in a classical rhetoric are a bit like a search engine, pointing the speaker or writer to where material might be found” (77). In order to validate his strategy further, he quotes from statutes and laws citing the example of the Supreme Court Decision of 1954 which state that segregation at public places is illegal. Perhaps King is citing this to show the clergymen when they are urging others that a “cause should be pressed in the courts” (“Public Statement by Eight Alabama Clergymen”). Here Martin Luther King has compared this decision of the Supreme Court with their own opinion about seeking justice from the court to show the logic behind his action. It could also be a reference to forbidding King from holding protests as Michael Leff says that “the city’s attorneys obtained an injunction from the federal court forbidding King and others from sponsoring, encouraging, or participating in a demonstration” (Leff). However, the best validation has come through the use of rhetorical question which he has extensively used at various places such as “Why direct action? Why sit-ins, marches and so forth?” In fact, Martin Luther King has used these features to make his argument more convincing and attract the attention of the audience toward his argument.

Audience of Critique of “Letter from Birmingham Jail”

The audience for this piece are mostly the clergymen to whom he has addressed in the salutation. However, with them, he is also addressing the common African American people and the white moderates who are constantly making the African American activist to wait for a suitable time. Although it seems that Martin Luther King is addressing the common public in front of him, it is a fact that he is addressing all eight clergymen and responding to their arguments though S. Jonathan Bass says that the letter “seemed more like a sermon than a correspondence and was meant for a larger audience than those addressed” and those addressed are surely the clergymen who wrote him a letter (120). With them, he is addressing every other American who is a true Christian or a true American and believes in freedom, liberty and equality as pronounced in the Constitution. He has also addressed his black brothers who have worked with him for this movement and advised them to be non-violent in every way.

Conclusion: Critique of “Letter from Birmingham Jail”

In short, Martin Luther King has used various classical and recent strategies to make his arguments powerful. The power of his argument lies only in the use of strategies but validity and quotations from different sources and authorities to make his language powerful and effective. He has also used various linguistic features to make his argument convincing. Martin Luther King clearly knows not only his audience but also knows what to use to make his argument to target that audience. He has also made his language convincing by keeping the matter of time in mind that it is the right time to make his argument. It is because Martin Luther King has sensed that time the opportunity has arrived to take direct action after they follow the other three steps “collection of the facts to determine whether injustices exist; negotiation; self-purification” as he mentioned in his letter (King). That is why he has mentioned that direct action is now the right move to take in the protest against segregation in the United States in response to the pacifism that these eight clergymen are touting in their letter.

Works Cited: Argument Critique of “Letter from Birmingham Jail”

1. Bass, S. Jonathan. Blessed are the Peacemakers: Martin Luther King, Jr., Eight White Religious Leaders, and the “Letter from Birmingham Jail.” LSU Press. 2001. Print.
2. King, Martin Luther. “Letter from Birminghan.” UPENN. 16 Apr. 1963. https://www.africa.upenn.edu/Articles_Gen/Letter_Birmingham.html. Accessed on 07 Jun. 2022. 
3. Leff, Michael. “ISSA Proceedings 2002 – Rhetoric and Dialectic in Martin Luther King’s ‘Letter From Birmingham Jail.” Rozenberg Quarterly. n. d. Web. http://rozenbergquarterly.com/issa-proceedings-2002-rhetoric-and-dialectic-in-martin-luther-kings-letter-from-birmingham-jail/. Accessed on 07 Jun. 2022.
4. Lynn, Steven. Rhetoric and Composition: An Introduction. Cambridge University Press. 2010.
5. Martin, Lee Roy. “Letter from Birmingham City Jail.” Masterplots, Fourth Edition, November 2010, pp. 1-2. EBSCOhost, //search.ebscohost.com/login.aspx?direct=true&db=lfh&AN=103331MP420939820000649&site=ehost-live. Accessed on 07 Jun. 2022.
6. “Public Statement by Eight Alabama Clergymen.” Mass Resistance. http://www.massresistance.org/docs/gen/09a/mlk_day/statement.html. Accessed on 07 Jun. 2022.
7. Williams, James D. An Introduction to Classical Rhetoric: Essential Readings. John Wiley & Sons. 2009. Print.

Relevant Questions about Argument Critique of “Letter from Birmingham Jail”

1. How effectively does the author of the argument critique of “Letter from Birmingham Jail”? use strategies?
2. What specific examples and evidence does the critique employ to support its claims about the strengths or weaknesses in Martin Luther King Jr.’s reasoning and rhetorical strategies in the letter?
3. In what ways does the argument critique address the historical and social context surrounding “Letter from Birmingham Jail,” and how does this contextual analysis contribute to the overall evaluation of King’s arguments?

Introduction: The American Dream: Synthesis Essay

Dreams can be challenging to materialize, particularly those articulated in culturally abstract terms like the American Dream. However, when realized, they often manifest in expressions akin to the self-aggrandizement of Mr. Trump, who emblematically represented the American Dream by proudly declaring, “I don’t need anybody’s money,” as quoted by Bryce Covert in his article “Whose American Dream Flies?” published in The New York Times (A23). This prompts a significant inquiry into the true essence of the American Dream, identifying those aspiring to achieve it, and the means by which they seek its realization.

This inquiry leads us to the insights presented in Denene Millner’s article “A New B**ck American Dream,” which suggests that the American Dream encompasses more than the pursuit of vast wealth. Millner’s exploration unfolds a vision wherein this Dream signifies upward mobility for impoverished individuals, accompanied by aspirations for equality and enhanced opportunities that are currently elusive for many (A23). In essence, this Dream transcends mere affluence; it embodies a vision of cultural integration characterized by optimism, equality, and upward mobility from poverty, free from the shackles of hindrances.

Optimism in The American Dream

Indeed, optimism stands out as a crucial element of this concept, yet it alone does not constitute its entirety. Merely possessing optimism without any additional elements does not fulfill this dream. Bryce highlights this aspect when discussing Mr. Trump, noting his tendency towards “self-aggrandizement optimism,” wherein he showcases a lavish lifestyle and boasts about his wealth, creating an illusion of guaranteed “economic prosperity” for those who may be lazy bluffers (Bryce A23). However, this idea is more intricate; it involves additional factors such as hard work and perseverance, as emphasized by Bryce in the latter part of his article, particularly in the context of Mark Rubio’s experiences (A23).

Nevertheless, a challenge arises as people desire to realize their dreams without necessarily undergoing the struggles associated with hard work and perseverance. This presents a complex dynamic where individuals aspire for the American Dream but seek ways to achieve it without the accompanying challenges. Furthermore, for African Americans, the pursuit of the American Dream introduces an additional layer of complexity, specifically the quest for equality, highlighting a distinct challenge within this overarching dream.

Equality in The American Dream

Equality stands as a pivotal component of this idea, a promise embedded in the American constitution and way of life for its citizens. Nevertheless, beneath the surface, African Americans grapple with the harsh reality of institutionalized racism, as highlighted by Denene Millner in his article. Millner underscores that African Americans keenly feel the impact of this racism, prompting them to persistently advocate for equality, as evidenced by the unwavering demand from African-American parents (A23). This insistence on equality stems from the recognition that despite economic indicators suggesting upward mobility in terms of income, African Americans face considerable risks of slipping back into poverty or remaining trapped in impoverished circumstances due to racial segregation within American companies and institutions.

Therefore, within this context, equality takes on a nuanced meaning. It extends beyond mere egalitarian principles to encompass the assurance of equal opportunities for upward mobility on the economic ladder, acknowledging the systemic barriers that certain communities, particularly African Americans, confront in their pursuit of prosperity.

The American Dream: Term

The term “upward mobility” extends beyond the mere physical act of moving upward; rather, it signifies improvement in economic terms. Bryce articulates this concept as “economic mobility,” highlighting its stagnation over the past two decades. He critically evaluates Trump’s narratives about his wealth, dismissing them as a deceptive facade aimed at misleading voters, characterizing them as mere “self-aggrandizing” stories (A23). This underscores the notion that true upward mobility involves tangible economic progress rather than superficial claims.

Additionally, upward mobility encompasses the presence of opportunities, as expressed by Millner in the aspirations of African-American parents who desire a better life for their children, wishing for them to surpass their own experiences. This aspiration epitomizes the essence of upward mobility (Millner A23). In essence, it implies not only economic advancement but also the availability of opportunities unencumbered by “institutional barriers,” enabling individuals to enhance their careers, economic conditions, and overall life standards (Millner A23).

Conclusion: The American Dream

In short, it is not encapsulated by one or two isolated elements associated with a prosperous life. It transcends the superficial narrative of economic prosperity and wealth portrayed by figures like Mr. Trump. Instead, the American Dream embodies the principle of equal opportunities for all, extending to African Americans and providing avenues for individuals to enhance their lives through hard work and perseverance. Millner’s article highlights the financial challenges faced by his parents and himself, emphasizing the importance of equal opportunities as a fundamental aspect of the American Dream. Therefore, the concept of the American Dream is a holistic idea, encompassing everything that a well-structured social order can offer to enable individuals to become exemplary members of the United States society.

Works Cited:

1. Covert, Bryce. “Whose American Dream Flies?” New York Times, 3 Mar. 2016, p. A23(L). Global Issues In Context,
   http://link.galegroup.com/apps/doc/A444896563/GIC?u=aur58810&sid=GIC&xid=612d27b1. Accessed 10 June 2022.
2. Millner, Denene. “A New Black American Dream.” New York Times, 2 Apr. 2018, p. A23(L). Global Issues In Context, http://link.galegroup.com/apps/doc/A532882890/GIC?u=aur58810&sid=GIC&xid=ed248025. Accessed 10 June 2022

Relevant Questions

1. How does the synthesis essay navigate and reconcile various perspectives on the concept of the American Dream, incorporating diverse sources and viewpoints to build a comprehensive understanding?
2. In what ways does the synthesis essay evaluate the evolution of the American Dream over time, considering historical, cultural, and socioeconomic factors, and how does it address differing interpretations of the Dream in different periods?
3. What role does critical analysis play in the synthesis essay, particularly in assessing the validity and credibility of sources, and how does the essay present a cohesive and well-supported argument about the nature and attainability of the American Dream?