Biography of Mary McLeod Bethune, Civil Rights Activist

Biography of Mary McLeod Bethune, Civil Rights Activist Mary McLeod Bethune (born  Mary Jane McLeod; July 10, 1875–May 18, 1955) was a trailblazing African-American educator and civil rights leader. Bethune, who strongly believed that education was the key to equal rights, founded the groundbreaking Daytona Normal and Industrial Institute (now known as the Bethune-Cookman College) in 1904. She also opened a hospital, served as CEO of a company, advised four U.S. presidents, and was chosen to attend the founding convention of the United Nations. Fast Facts: Mary McLeod Bethune Known For: Bethune was an educator and activist who fought to improve the lives of African-Americans.Also Known As: Mary Jane McLeodBorn: July 10, 1875 in Mayesville, South CarolinaParents: Sam and Patsy McLeodDied: May 18, 1955 in Daytona Beach, FloridaSpouse: Albertus Bethune (m. 1898–1918)Children: Albert Early Life Mary Jane McLeod was born on July 10, 1875, in rural Mayesville, South Carolina. Unlike her parents, Samuel and Patsy McLeod, Mary, who was the 15th of 17 children, was born free. For many years after the end of slavery, Marys family continued to work as sharecroppers on the plantation of former master William McLeod until they could afford to build a farm. Eventually, the family had enough money to erect a log cabin on a small plot of farmland they called Homestead. Despite their freedom, Patsy still did laundry for her former owner and Mary often accompanied her mother to deliver the wash. Mary loved going because she was allowed to play with the toys of the owners grandchildren. On one particular visit, Mary picked up a book- only to have it ripped from her hands by a white child, who screamed that Mary wasnt supposed to read. Later in life, Mary said that this experience had inspired her to learn to read and write. Early Education At a young age, Mary was working up to 10 hours a day, often in the fields picking cotton. When she was 7, a black Presbyterian missionary named Emma Wilson visited Homestead. She asked Samuel and Patsy if their children could attend the school she was establishing. The parents could afford to send only one child, and Mary was chosen to become the first member of her family to attend school. This opportunity would change Mary’s life. Eager to learn, Mary walked 10 miles a day to attend the one-room Trinity Mission School. If there was time after chores, Mary taught her family whatever she had learned that day. Mary studied at the mission school for four years and graduated at the age of 11. With her studies completed and no means to further her education, Mary returned to her familys farm to work in the cotton fields. A Golden Opportunity Still working a year after graduation, Mary fretted about missing additional educational opportunities- a dream that now seemed hopeless. Ever since the McLeod familys only mule had died, forcing Marys father to mortgage Homestead to buy another mule, money in the McLeod household had been even scarcer than before. Luckily for Mary, a Quaker teacher in Denver, Colorado, named Mary Chrisman had read about the blacks-only Mayesville school. As a sponsor of the Northern Presbyterian Churchs project to educate former slave children, Chrisman offered to pay tuition for one student to receive a higher education- and Mary was chosen. In 1888, 13-year-old Mary traveled to Concord, North Carolina, to attend the Scotia Seminary for Negro Girls. When she arrived at Scotia, Mary stepped into a world very different from her Southern upbringing, with white teachers sitting, talking, and eating with black teachers. At Scotia, Mary learned that through cooperation, whites and blacks could live in harmony. Studies Study of the Bible, American history, literature, Greek, and Latin filled Marys days. In 1890, the 15-year-old completed the Normal and Scientific Course, which certified her to teach. However, the course was the equivalent of todays associates degree, and Mary wanted more education. She continued her studies at the Scotia Seminary. Lacking money to travel home during summer vacations, the principal of Scotia found her jobs as a domestic with white families for which she earned a little money to send back to her parents. Mary graduated from Scotia Seminary in July 1894, but her parents, unable to get enough money together for a trip, did not attend the graduation. Shortly after graduation, Mary boarded a train in July 1894 with a scholarship to the Moody Bible Institute in Chicago, Illinois, again thanks to Mary Chrisman. Mary took courses that would help her qualify for missionary work in Africa. She also worked in Chicagos slums, feeding the hungry, assisting the homeless, and visiting prisons. Mary graduated from Moody in 1895 and immediately went to New York to meet with the Presbyterian Churchs mission board. The 19-year-old was devastated when she was told â€Å"coloreds† could not qualify as African missionaries. Becoming a Teacher With no options, Mary went home to Mayesville and worked as an assistant to her old teacher, Emma Wilson. In 1896, Mary moved to Augusta, Georgia, for an eighth-grade teaching job at the Haines Normal and Industrial Institute. The school was located in an impoverished area, and Mary came to realize that her missionary work was most needed in America, not Africa. She began to seriously consider founding her own school. In 1898, the Presbyterian board sent Mary to Sumter, Carolinas Kindell Institute. A gifted singer, Mary joined the choir of the local Presbyterian church and met teacher Albertus Bethune at a rehearsal. The two started courting and in May 1898, 23-year-old Mary married Albertus and moved to Savannah, Georgia. Mary and her husband found teaching positions, but she stopped teaching when she became pregnant, and he began selling menswear. Mary gave birth to son Albertus McLeod Bethune, Jr. in February 1899. Later that year, a Presbyterian minister convinced Mary to accept a mission-school teaching position in Palatka, Florida. The family lived there  for five years, and Mary began selling insurance policies for Afro-American Life. (In 1923, Mary founded Tampas Central Life Insurance, becoming the companys CEO in 1952.) Plans were announced in 1904 to build a railroad in northern Florida. Aside from the project creating jobs, Mary saw an opportunity to open a school for migrant families- envisioning funds coming from the wealthy of Daytona Beach. Mary and her family headed to Daytona and rented a run-down cottage for $11 a month. But the Bethunes had arrived in a city where blacks were lynched every week. Their new home was in the poorest neighborhood, but it was here that Mary wanted to establish her school for black girls. Daytona Normal and Industrial Institute On October 4, 1904, 29-year-old Mary McLeod Bethune opened the Daytona Normal and Industrial Institute with only $1.50 and five 8- to 12-year-old girls, and her son. Each child paid 50 cents a week for a uniform and to receive rigorous training in religion, business, academics, and industrial skills. Bethune often lectured to raise funds for her school and recruit students, emphasizing education to achieve self-sufficiency. But Jim Crow was law and the KKK was again raging. Lynching was common. Bethune received a visit from the Klan over the formation of her school. Tall and hefty, Bethune stood resolutely in the doorway, and the Klan left without causing harm. Many black women were impressed once they heard Bethune speak about the importance of education; they too wanted to learn. To teach adults, Bethune provided evening classes, and by 1906, Bethunes school boasted a 250-student enrollment. She bought the adjacent building to accommodate expansion. However, Mary McLeod Bethunes husband Albertus never shared her vision for the school. The two could not reconcile on this point, and Albertus left the family in 1907 to return to South Carolina, where he died in 1919 of tuberculosis. School Growth Bethunes goal was to create a top-rated school where students would acquire the requisite needed to succeed in life. She provided agricultural training so that students would learn how to grow and sell their own food. Accepting everyone who wanted education caused major overcrowding; however, Bethune was determined to keep her school afloat. She purchased more property from a dumpsites owner for $250, paying $5 a month. Students hauled junk away from the place they named Hells Hole. Bethune also swallowed her pride and decided to solicit aid from rich whites. Her tenacity paid off when James Gamble (of Proctor and Gamble) paid to build a brick schoolhouse. In October 1907, Mary moved her school to the four-story building she named Faith Hall. People were often moved to give due to Bethunes powerful speaking and passion for black education. For example, the owner of White Sewing Machines made a large donation to build a new hall and included Bethune in his will. In 1909, Bethune went to New York and was introduced to Rockefeller, Vanderbilt, and Guggenheim. Rockefeller created a scholarship program for Mary through his foundation. Angry at the absence of healthcare for blacks in Daytona, Bethune built her own 20-bed hospital on campus. The consummate fundraiser hosted a bazaar, raising $5,000. Famed industrialist and philanthropist Andrew Carnegie donated. With this support, Bethune focused on acquiring accreditation as a college. Her proposal was rejected by the all-white board, who believed an elementary education was sufficient for blacks. Bethune again sought the help of powerful allies, and in 1913 the board approved junior-college accreditation. Merger Bethune maintained her Head, Hands, and Heart teaching philosophy and the overcrowded school kept growing. To expand, the 45-year-old Bethune hopped on her bike, going door-to-door soliciting contributions and selling sweet potato pies. However, the 20-acre campus still struggled financially, and in 1923 Bethune decided to merge the school with the Cookman Institute for Men in Jacksonville, Florida, which doubled student enrollment to 600. The school became the Bethune-Cookman College in 1929, and Bethune served until 1942 as the first black female college president. Women’s Rights Bethune believed that raising the status of African-American women was key to elevating the race; thus, beginning in 1917, she formed clubs championing the causes of black women. The Florida Federation of Colored Women and the Southeastern Federal of Colored Women addressed important topics of the era. A constitutional amendment granted black women voting rights in 1920, and an overjoyed Bethune got busy organizing a voter registration drive. This roused the ire of Klansmen, who threatened her with violence. Bethune urged calmness and courage, leading the women in exercising their hard-won privilege. In 1924, Bethune defeated Ida B. Wells, with whom she had a contentious relationship over teaching methods, to become president of the 10,000-strong National Association of Colored Women (NACW). Bethune traveled often, singing and speaking to raise money, not only for her college but also to move the NACW’s headquarters to Washington, D.C. In 1935, Bethune founded the National Council of Negro Women (NCNW). The organization sought to address discrimination, thereby improving every facet of African-American life. Advisor to Presidents Bethune’s successes did not go unnoticed. After she returned to her school in October 1927 from a European vacation, she attended a brunch at the home of New York governor Franklin Delano Roosevelt. This began a lifelong friendship between Bethune and the governors wife Eleanor. A year later, it was U.S. President Calvin Coolidge who wanted Bethune’s advice. Later, Herbert Hoover sought Bethunes thoughts on racial affairs and appointed her to various committees. In October 1929, Americas stock market crashed, and black men were the first to be fired. Black women became primary breadwinners, working in jobs of servitude. The Great Depression increased racial hostility, but Bethune ignored established mores by frequently speaking out. Her outspokenness caused journalist Ida Tarbell to deem her one of Americas most influential women in 1930. When Franklin Roosevelt became president, he created several programs for blacks and appointed Bethune as his advisor of minority affairs. In June 1936, Bethune became the first black woman to head a federal office as director of the Division of Negro Affairs of the National Youth Association (NYA). In 1942, Bethune assisted the war secretary during World War II in creating the Womens Army Corps (WAC), lobbying for black women military officers. From 1935 to 1944, Bethune advocated passionately for African-Americans to receive equal consideration under the New Deal. Bethune also assembled a black think tank for weekly strategy meetings at her home. On October 24, 1945, President Harry Truman chose Bethune to attend the United Nations founding convention. Bethune was the only black female delegate, and the event was the highlight of her life. Death Failing health forced Bethune into retirement from government service. She went home, maintaining only certain club affiliations, and wrote books and articles. Knowing death was near, Mary penned My Last Will and Testament, in which she summed up her lifes achievements. The will read, I leave you love. I leave you hope. I leave you a thirst for education. I leave you racial dignity, a desire to live harmoniously- and a responsibility to our young people. On May 18, 1955, 79-year-old Mary McLeod Bethune died of a heart attack and was buried on the grounds of her beloved school. A simple marker reads, Mother. Legacy Against all odds, Bethune greatly improved the lives of African-Americans through education, political involvement, and economic enablement. In 1974, a sculpture of Bethune teaching children was erected in Washington D.C.s Lincoln Park, making her the first African-American to receive such an honor. The United States Postal Service issued a stamp commemorating Bethune in 1985. Today, her legacy lives on through the college that bears her name. Sources Bethune, Mary McLeod, et al.  Mary McLeod Bethune: Building a Better World: Essays and Selected Documents. Indiana University Press, 2001.Kelley, Samuel L.  Faith, Hope and Charity: Mary McLeod Bethune. Xlibris Corporation, 2014.

University of Akron Admissions and Acceptance Rate

University of Akron Admissions and Acceptance Rate The University of Akrons acceptance rate is high- 93 percent of applicants were accepted in 2017. The school requires test scores as part of the application; both the SAT and ACT are accepted, although the majority of applicants submit ACT scores. The writing portions of these tests are recommended but not required. The application form from the university does not require a formal essay. You can calculate your chances of getting in with this free tool from Cappex. Admissions Data (2017) University of Akron Acceptance Rate: 93 percentGPA, SAT and ACT Graph for UA AdmissionsTest Scores: 25th / 75th PercentileSAT Evidence-Based Reading and Writing: 510 / 640SAT Math: 480 / 640What these SAT numbers meanState of Ohio SAT comparison chartMid-American SAT comparisonACT Composite: 19 / 26ACT English: 17 / 25ACT Math: 18 / 26What these ACT numbers meanState of Ohio ACT comparison chartMid-American ACT comparison University of Akron Description The University of Akrons main campus occupies 222 acres in metropolitan Akron, Ohio. Originally affiliated with the Universalist church, the school is now non-denominational. The school also has two regional campuses- Wayne College and Medina County University Center. Academics at the main campus are supported by a respectable 18 to 1 student / faculty ratio. Popular majors for undergraduates include Accounting, Education, Marketing, and Nursing. The colleges strengths in engineering and business have been recognized in several national rankings. The university completed $300 million of construction in 2004 to expand and upgrade campus facilities. High achieving students should check out the universitys Honors College. In athletics, the Akron Zips (Whats a Zip?) compete in the NCAA Division I  Mid-American Conference. Popular sports include Football, Soccer, and Track and Field.   Enrollment (2017) Total Enrollment: 20,169  (16,872  undergraduates)Gender Breakdown: 53  percent male / 47 percent female80 percent full-time Costs (2017-18) Tuition and Fees: $10,270  (in-state); $18,801  (out-of-state)Books: $1,000 (why so much?)Room and Board: $12,296Other Expenses: $2,520Total Cost: $26,086 (in-state); $34,617 (out-of-state) University of Akron Financial Aid (2016 -17) Percentage of New Students Receiving Aid: 93  percentPercentage of New Students Receiving Types of AidGrants: 85  percentLoans: 62 percentAverage Amount of AidGrants: $7,816Loans: $7,205 Academic Programs Most Popular Majors:  Accounting, Criminal Justice, Early Childhood Education, Marketing, Mechanical Engineering, Nursing, Organizational Communication, Psychology, Social WorkWhat major is right for you?  Sign up to take the free My Careers and Majors Quiz at Cappex. Graduation, Retention and Transfer Rates First Year Student Retention (full-time students): 73 percentTransfer Out Rate: 36 percent4-Year Graduation Rate: 17  percent6-Year Graduation Rate: 43  percent Intercollegiate Athletic Programs Mens Sports:  Track and Field, Football, Soccer, Cross Country, Baseball, Basketball, GolfWomens Sports:  Swimming, Tennis, Volleyball, Cross Country, Basketball, Track and Field, Golf, Softball, Soccer Data Sources: National Center for Education Statistics and the University of Akron website

U.S. War on Terror and Africa Essay Example | Topics and Well Written Essays - 1250 words

U.S. War on Terror and Africa - Essay Example While some causes are internal, others are due to external factors that come as a result of the relationship between Africa and other countries in the world. Examples of major crises that have happened include genocide (e.g. Rwanda genocide of the 90s), rules of dictatorship and recently a string of terrorist attacks among others. The worst blood-letting in the period of the twentieth century happened during the colonial era in King Leopold’s Congo Free State (Leavitt and Nathan 14).The costs of these conflicts cannot be in doubt nor the need and urgency to solve them. This should happen rapidly if Africa is to navigate the current century more successfully than it did the previous century. The last century was marked by colonialism- related degradations and its debilitating legacies and post-colonial disruptions. This paper purposes to advance the understanding of African conflicts that result from terrorism, genocide, and other conflicts and how the United States has respond ed to the same. For over a decade, the United States has considered the Horn of Africa, as well as other parts as a significant zone in matters concerning terrorism. Major terrorist attacks that have occurred in Africa have been linked to other terror attacks in the United States (Ba 341). For example, in 1998 there was bombing of the United States Embassy in Kenya that caused a great number of casualties. Following the attacks that occurred on September 11th 2001 against the United States, the horn has been consistently scrutinised as a strategic focal point in United States War against terrorism. For instance, in May 2003, the government of Kenya admitted that a key member of the al-Qaeda group was plotting a major attack on Western targets, confirming al Gaea’s firm presence in the country. Djibouti’s importance to agents of terrorism is a result of its transit capabilities and events since 1999, may have increased Djibouti’s

Lifeboat ethics Essay Example | Topics and Well Written Essays - 750 words

Lifeboat ethics - Essay Example This can lead to confusing spaceship ethics with the life boat idea. On the Spaceship Earth, nations can be divided into two categories rich nations – the most powerful- and poor nations. Two thirds of the Earth’s population lives in poor nations, only a third lives in rich nations. The United States is the wealthiest nation on Earth. Everyone sees the rich nations as lifeboats. The rich one third represents the lifeboats; and the two thirds are trying to get to one of these lifeboats. In order to get in any lifeboat we first have to realize its capacity. The lifeboat has a capacity, which limits how many people can get into it. In addition, we cannot exceed the capacity; if we exceed capacity then we will lose our safety factor and everyone therein will drown. The cruel ethics of the lifeboat becomes crueler, when we take into consideration the reproductive differences between the rich and poor nations. Rich nations are doubling every 87 years, while the poor nations double almost every 35 years. Hardin gives an example that shows the population of the United States equal to another population made of seven poor countries. Suppose that the U.S currently agrees to share its recourses with them. At first the ratio would be one-to-one, but in the future the poor countries’ populations are going to double faster than the United States’ population, then each American would have to share what he/she has with more than eight people. Consequently, a nation’s needs are determined by their population size. Another important point Hardin argues about in his article is the tragedy of commons. When properties become public, everyone would have the right to use it. Thereafter, everyone would suffer because of overloading the commons. Otherwise, everyone would say his/her needs are greater. Overloading of the commons results into destruction of the facilities and

Native American culture Essay Example for Free

Native American culture Essay Native Americans were influenced by the environment, plants, and animals in the areas in which they settled. Some practices were influenced over time by migration and contact with other tribes along trade routes. Many tribes used herbs and seeds gathered from their immediate environment and from hunting excursions for healing rituals or ceremonies. Many Native medicine practices were lost or driven underground because they were banned or illegal in parts of the United States until 1987; when the American Indian Religious Freedom Act was passed. In 1987 there were difficulties with ceremonies and rituals on sacred sites, as ritual activities are sometimes forbidden because the land now serves other purposes. Today, Native American and American Indian community-based medical systems still practices some Native American healing rituals, while others secretly practice in their homes and refuse to use conventional medicine. Those who grew up within the Native American culture still apply what they learned or grew up with, which is healing spiritually along with their illnesses. They do not believe in modern medicine and question any of the practices that are available now. Native Americans tap into the knowledge gained from their ancestors and prefer to â€Å"sweat it out† instead of giving in to conventional medicine. Beliefs and Practices. With this in mind, the Native American culture carries the understanding that the harmonious balance between oneself, man and nature is sophisticated and should not only exist, but it needs to be respected. Rituals and practices bring participants into harmony with themselves, their tribe and all of life. There is a belief that violating tribal laws carries consequences to include mental and physical illness, ongoing bad luck, disability or trauma. Any violations must be made right in order for harmony and good health to be restored. Among Native Americans, the idea remains that the sickness and illness that one experiences is related to a spiritual cause, and in turn creates a disparity between mind, body and spirit. Native Americans deem their bodies as an expression of the spirit and just as each person has to keep harmony with oneself, each person is responsible for his or her own health and also recognizing that all thoughts and action (negative or positive) carries consequences; creating either harmony or disharmony. Any disharmony or disparity may cause illnesses. Native Americans believe that they are related to and intertwined with all forms of life; therefore they can call on or evoke spirits, which strengthens their inner being and can be called upon to render assistance; further emphasizing why harmony and oneness in the Native American culture is a necessity. The Native American philosophy recognizes that there are various aspects of natural world that cannot be seen by the naked eye or with any form of technology, but can only be experienced spiritually. Furthermore, Native American healing also includes a variety of practices; such as religion, spirituality, herbal medicine and rituals to treat people with medical and emotional conditions; including the use of sweat baths, usually in a â€Å"sweat lodge† to purify, cleanse and allow participants to emerge reborn. The lodge is a darkened enclosure heated with stones from a fire and represents the warm moist heat of the womb, allowing them to be renewed into the Light of the world. They also wear medicine bags, which are painted or beaded with designs and patterns for the wearer; this is done to entice the spirit of the animal figure of symbol. Most medicine bags usually contain common object such as stones, ash from a ceremony fire, roots and barks, herbs, feathers, dirt from a ceremonial ground, or wood from a tree struck by lightning. Native Americans primarily used herbs to correct and to fix the mind, body and spirit; for example, sage is believed to protect against bad spirits, heal the stomach, nasal passages, colon and kidneys; cedar is used for coughs and forehead colds and sacred or pure tobacco which allows their breath, the source of life to become visible; rising up to the Great Spirit carrying prayers. Native American healing practices differ greatly, as there are over five hundred and the type of ritual is based on their Native American Nations, which are called tribes. There are many tribal differences and the most sacred traditions are still kept secret, passed from one healer to the next. The most common healing ritual involves herbal remedies which can include teas, tinctures, and salves. For example, one remedy for pain can be treated with bark from a willow tree which contains acetylsalicylic acid also known as aspirin. Native American medicine addresses imbalance on every level of life, from the most personal inner life to the most overt behavior. Some illnesses are believed to be caused by angry spirits; a healer would perform a ritual to cleanse this person and them. Disease is not defined by physical pathology, but viewed from an expanded context that includes body, mind, spirit, emotions, social group, and lifestyle. Most Native Americans believe that illnesses come from spiritual problems and that their healing practices can cure almost anything. Some healers are believed to have cured heart disease, diabetes, thyroid problems, asthma, and cancer. Scientifically, there is no evidence that supports that Native American healers or herbalists can cure cancer or any diseases and there have been no scientific studies that have supported those claims. On the other hand, individual reports suggest that it can reduce pain and stress and improve quality of life and Native and non-Native Americans alikesuggest that these methods really do work for a range of physical and emotional ailments, including heart disease, diabetes, thyroid conditions, cancer, skin rashes, asthma, alcoholism, and depression. Native Americans use a wide variety of treatments such as herbal remedies, purifying rituals, shamanism, and symbolic healing rituals to treat illnesses of both the body and spirit. Native Americans rely heavily on herbal remedies which are used to treat physical conditions, whereas purifying rituals are used to cleanse and prepare the body for healing. Shamanism refers to the belief and practice of communication with the spiritual world. Shamans are intermediaries between the human and spiritual world and treat sickness and diseases by healing the spirit. Symbolic healing rituals use ceremonies involves the community and sometimes included chanting, singing, painting bodies, dancing, exorcisms, sand paintings, and limited use of mind-altering substances can be incorporated into the ritual to persuade the spirits to heal the sick person. These rituals can last hours or even weeks and are a way of asking for help from the spiritual dimension and the healing treatments are usually a slow process, spread over days or weeks. The person who is ill is with the healer most of the time to make sure that the healer can connect with the spirit of the one who is ill. Prayer is also an essential part of all Native American healing technique. Most Native Americans see their healers for spiritual reasons, such as to seek guidance, truth, balance, reassurance, and spiritual well-being and call conventional medicine a cure to the â€Å"white man’s illness. † They prefer to use spiritual healers and native remedies in place of conventional medicine. Conclusion Finally, Native American health beliefs and practices as patients and as medical professionals can have an adverse effect. Healers and family members perform or participate in ceremonies to rid patients of bad spirits, or offer song and prayer in blessing a room where someone has died, but modern medicine, also known as the cure to the â€Å"white man’s illness† still has to intervene. This intervention is frequently a must as herbs and potions used by herbalists, medicine men and women may have not been thoroughly tested to find out how they interact with medicines, foods, or dietary supplements. When a Native American physician goes to see a patient, due to strong cultural doctrines and beliefs, eye contact is avoided and speaks in third person when delivering a difficult diagnosis. If the patient does not inquire about the chances of survival, nothing is said about it. Strongly held Navajo cultural tenets do not allow directly linking a person to an illness and its consequences. To do so could be interpreted as wishing harm. Cultural deference only goes so far; ultimately, the patient has the right to know everything and all options for treatment in order to make an informed decision. Nowadays, Native American patients may seek medicine men for encouragement and to restore their spirituality, yet they also must put faith in modern doctors. Bridging the cultural chasm between physicians and traditional healers is seen as essential for improving care to the Native American population. Although Native American healing has not been shown to cure disease, anecdotal reports suggest that it can reduce pain and stress, and improve quality of life. Also, due to the limitations in the studies that were conducted, it is impossible to draw conclusions about the effectiveness of Native American healing, consequently requiring more clinical studies to confirm the benefits of the specific healing methods. Regardless, the communal support provided by this type of healing could have beneficial effects. Prayers, introspection, herbal remedies native ceremonies, rituals and meditation can be calming, reduces stress and can create a lifetime of comfort, benefit and peace of mind for those who live and believe in it.

Classic Tales Of Tom Sawyer :: essays research papers

Classic Tales of Tom Sawyer   Ã‚  Ã‚  Ã‚  Ã‚  Grudgingly going through the motions of reading page after page of a book while pretending to be interested is not a pleasurable way to spend time. Reading a book with a weak plot, dull setting, and lifeless characters requires much effort. Unfortunately, many books are like this. Some books are not as difficult to read and enjoy, but only a tiny percentage of books deserve enough to wear the classification of â€Å"classic,† like The Adventures of Tom Sawyer by Mark Twain.   Ã‚  Ã‚  Ã‚  Ã‚  Finding out what makes a piece of literary work a â€Å"classic† is essential to fully understanding the significance of the books. In The Adventures of Tom Sawyer, Twain successfully brings the story alive and makes it a pleasure to read. This book has gained the respect of people all over the world and earned itself this special distinction, because it contains the necessary substance. These integral ingredients of a classic are the vivid descriptions of the physical aspects of the story – the characters and setting, an entertaining and eventful plot, and the lasting truths the story's themes express.   Ã‚  Ã‚  Ã‚  Ã‚  The most vivid memories of this story come from the striking descriptions of the physical aspects of the story. Mark Twain immediately brings the story to life with his introduction of the characters and their surroundings. From here, the familiarity of the characters and setting continues to grow. The depictions of the characters, both in mannerisms and dialogue, are so picturesque that Tom's superstitions and fantasies soon cause no great surprises, Aunt Polly's religious sayings and hidden affection for her â€Å" mischeevous† Tom come to be expected, and Sid's sly attacks on Tom appear deserving of Tom's revenge.   Ã‚  Ã‚  Ã‚  Ã‚  The unique setting of St. Petersburg on the Mississippi River provides a suitable background for all of the characters' adventures. With McDougal's Cave's â€Å"vast labyrinth of crooked aisles† nearby, the pirates' hideaway island along with the old haunted house, Tom is situated in a setting worthy of his activities.   Ã‚  Ã‚  Ã‚  Ã‚  The second needed portion of a classic is a captivating plot that appeals to people of all ages. The Adventures of Tom Sawyer has no lack of this enchantment. Tom's â€Å"giddy and harum-scarum† devilment, his romance with Becky Thatcher, and Aunt Polly's masked feelings for Tom all provide for an especially entertaining and humorous sample of life on the Mississippi River in the 1800s. As the story progresses, despite the many changes of scenery, the reader relates comfortably with the characters, their personalities and the surroundings.   Ã‚  Ã‚  Ã‚  Ã‚  Disguised in the events of the plot are the themes the author wishes to express. These themes in The Adventures of Tom Sawyer are not explicitly stated,

Bioautobiography

I am, Where I’m From: My Socioautobiography Cosme Ramos SOCS185 W5 Socioautobiography Abstract Who am I? Born in a small island, raised in over populated city, now living on the opposite corner of the nation, traveled all over the world, seen cultures and places most only dream off. How where my morals, views, and opinions shaped by my surroundings as child, and how have they changed as I matured? What influenced those changes? These are just a few of questions I look to explore as I write my Socioautobiography. I am, Where I’m From: My SocioautobiographyMy name is Cosme Ramos, Born in Ponce, Puerto Rico on the 31st January 1976. Parents are both Puerto Ricans (which in reality means mixed, Indian, Black African, and European). Not until third grade did we migrate to the United States, in search of opportunities and a more stable future. Being of a Hispanic decent made family a very important role, thus it was my primary group the only thing that was constant throughout or moves first from Puerto Rico to New York, and eventually to New Jersey where my immediate family still resides to this day.As a kid the change was drastic, life in Puerto Rico was more of the rural type, big yards, vegetation everywhere, smiling faces and friendly people. In the states, things were a bit different, now we co-inhabited with family we barely knew, in a small condo like apartment with no yard, and the only vegetation we would get to see is that on the highway mediums culture shock does not even begin explain the disorientation felt as a kid under those circumstances. Not to mention the language barrier that was by far the biggest hurdle.If it wasn’t for the strong bond and close knit Hispanic community the adjustments would have been ten times harder. Within months we were settled in Newark, N. J. parents had good luck found stable jobs enrolled in school now my biggest focus was that of going from a straight â€Å"A’s† student, to not even spe aking the language. I had 6 months to learn and master the English language to the level that at the end of the school year I would be proficient enough to not be set back.With the aid of my third grade teacher I was scored on the top 10% of the third graders in the district and graduated third grade as if I was no different than anyone else in my age group. These changes and conflicts that I had to endure were not as big of an impact on my younger brother who was barely starting preschool, and was able to adjust at a more lenient pace and to him English might as well be his first language and my sister the youngest was born years after in New Jersey. (TCO 4 and TCO 6).Let’s fast forward to end of middle school, early high school years, being a teen ager in the inner city of Newark N. J. (Brick city as referred to by many) day to day life was a struggle against the stigma that if you were African American or Hispanic, from Newark, and lived in lower income part of town, then you are, were or will be a criminal. Remember back in Puerto Rico, we lived in an environment where one could leave the house and car open, not worry about thieves, vandalism or anything of that sort.Now I couldn’t walk to bus stop from my house without being hassled by drug dealers trying to add you to their payroll and have you work for them, or addicts trying to see if you were a dealer, not to mention having to dodge stolen cars being chased by the cops, and the ever seldom shoot outs. It is now apparent to me that gender role and ascribed status was what drove the stigma mentioned above. As the women or even the girls were not normally out and about around the neighborhood, they were homebodies per say.Everyone just assumed it was who we were, based on where we lived, and many of those who lived there just accepted such fate and found it easier to conform and fulfill their role in the society they were expected to. (TCO 5 and TCO 6). Now in high school, a very impression able adolescent, (remember this was before the computer age) the mass-media primarily consisted of television and movies, neither of which at the time where attempting to lesser the negative views of the society I was ascribed to.Soon I had a choice to make, do I too conform to the same as my peers, or do I dare attempt to make break the mold as they say by trying to conduct vertical mobility in the stratification system that many felt entrapped within. Being that I had gone thru so much, from seeing the state of poorness that lead my parents to give it all up in Puerto Rico and pursue a better, un-guaranteed and un-certain future, or maybe it the feeling that I could achieve anything I put my mind to (proven to me by my third grade teacher as she thought me not just the English language, but did it by making me learn how to think in English and ot Spanish) these factors and seeing how the economical state of the city I grew up in was deteriorating I decided to be deviant not accept my place in a decaying society and that I would join the military. My decision was sustained with the thought that, if anything, I would at least do it for the college money, and to explore the vast world that intrigued me so much. (TCO 5 and TCO 6).September 6 1994, not 3 months after graduating high school, I was en-route to boot camp, the Navy was the poison of choice many thought, some including my parents never thought I’d go thru with it, being a shy, quiet, smart, nerdy type I was told after the fact that â€Å"they never thought I’d last†. Growing up in very multi-racial city environment, I grew up with I’d say about 90% African American kids, maybe 5% Hispanic and the rest white or other, racial discrimination to me was as foreign and alien as anything could be.Not long after being in boot camp, did I happen to run into it though. Even took me a while to recognize what was going on around me. Racial inequality has ever since been something that has fascinated me, the fact that some people can be so ignorant and or closed minded that this age and time still feel are better or more privileged than others solely based on race. 18 ? years later, here I am, still in the Navy, to the shock of many.I saw the challenges and glass ceilings imposed on me by my peers, supervisors, coworkers and even at some point my parents, to fuel my motivation. I see now using my sociological imagination that they made a functionalist out of me. To this day, I deal with discrimination, not just race, or gender related, I deal with discrimination in many forms, and stigmatized in just as many also, from being a bike rider, to the rank I wear on my collar or the current job description or being from the east coast to mention a few.But now I view such acts as positive influences that fuel me to achieve that which I’m told, or insinuated I can’t. (TCO 1 and TCO 5). In conclusion, I am, Where I’m From.. I’d like to think eve n though I am no longer the shy, timid, quiet, in-experienced child that once struggled in understanding those around him, or that had to accompany his parents translating for them as they applied for subsidiary assistance . I do remember the strong cohesiveness of my family, and the dedication to each other through times of struggle.Giving up was never something I witness my elders doing, and it’s something I am not well at doing either. Life has, more often than not thought me lessons the hard way, but some say those are the lessons you never forget. I have mostly learned leaving home at 17 years to travel abroad with the Navy, that even those who think they have it bad here in the states, still have it much better than many in other countries. Even if you are held down, or even put down by others, it is only ones’ self that can limit what we can achieve.Do others have it easier than some, yes, but that is life and it’s up to the individuals to either make bes t or worst of the situation they are dealt. As an adult I still strive to be better today than I was yesterday, and even if it’s a small minute difference, it just might be enough for some kid to see, and think I too can become anything I want, I don’t have to live in a 20 mile radius of where I was born, I don’t have to become a criminal just because I’m thought of as one.If all I make is a small impression in someone to fuel their drive, then I’d like to think it was all worth it. As my friends say, â€Å"from the old broken down brick city, the strong survive†. References Schaefer, R. T. (2011). Sociology: A Brief Introduction, 9th Edition. McGraw-Hill Learning Solutions, New York, NY Lewis, P. (2013). Introduction to Sociology and the Study of Culture. 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