Bissoondaths Attitudes on Multiculturalism Free Essay Example, 1000 words

Rather than understanding terms such as ‘banana’ become a negative racial slur as it is defined today, Choy saw this identification in the tradition of his own culture: â€Å"the term actually follows the old Chinese tendency to assign endearing nicknames to replace formal names, semicomic names to keep one humble† (Choy: 78). In other words, the term was not a racist slur but a badge of identification with others of similar mixed heritage. Examining the lives of mixed marriage couples in Toronto, Andrew Cohen cites Yann Martel’s description of Canada as ‘the greatest hotel on earth’. â€Å"A perceptive and apt description, it imagines a Canada in which every one is a visitor, occupying a room, a floor, or even a wing, depending on his means. No one stays for very long be ­cause no one wants to make an extended commitment† (Cohen: para. 7). This ‘just visiting’ mentality encourages individuals to associate only with those they already know or are forced to come into frequent contact with through school, work or religious affiliation. The concept of media exploitation is perhaps the weakest of Bissoondath’s arguments in terms of supporting evidence. We will write a custom essay sample on Bissoondaths Attitudes on Multiculturalism or any topic specifically for you Only $17.96 $11.86/pageorder now Having briefly introduced the subject, he briefly warns â€Å"We must be skeptical about those who depend on conflict for their sense of self, the non-whites who need to feel themselves victims of racism, the whites who need to feel themselves purveyors of it† (Bissoondath: 76). Bissoondath’s argument is supported by the way in which Choy illustrates how the whites felt themselves purveyors of racism. Through the prime-time television programs he watched, the white culture was emphasized while the Chinese culture was presented as being somehow less than or less advanced, encouraging the Chinese Canadian youth to â€Å"cooperate with English-language magazines that showed us how to act and what to buy† (Choy: 79). It wasn’t until his 40s or 50s that he discovered that he began searching for his Chinese roots and discovered that â€Å"these ‘between world’ struggles are universal† (Choy: 79). The concept isn’t as clearly stated in the Cohen article, but the idea is conveyed in his discussion of the effects of alienation occurring in the cities despite, or perhaps because of, multiculturalism. â€Å"If Canadians don’t redouble their efforts to integrate and promote a secular society, ‘we risk creating a fragmented nation, divided into 21st century religious and racial tribes, suspicious of each other and longing for the home we left behind† (Cohen, citing broadcaster Tarek Fatah: para.

The History of Black Muslims in America

The long history of Black Muslims in America  goes far beyond the legacy of Malcolm X and the Nation of Islam. Understanding the  complete history  gives valuable insight into black American religious traditions and the development of Islamophobia. Enslaved Muslims in America Historians estimate that between 15 and 30 percent (as many as 600,000 to 1.2 million) of enslaved Africans brought to North America were Muslim. Many of these Muslims were literate, able to read and write in Arabic. In order to preserve the new development of race in which â€Å"Negroes† were classified as barbaric and uncivilized, some African Muslims (primarily those with lighter skin, slimmer features or looser hair textures) were categorized as â€Å"Moors,† creating a level of stratification amongst enslaved populations. White slaveholders often forced Christianity onto slave populations through forced assimilation, and Muslim slaves reacted to this in a variety of ways. Some became pseudo-converts to Christianity, utilizing what is known as taqiyah: the practice of denying one’s religion when faced with persecution. Within Islam, taqiyah is permissible when used to protect religious beliefs. Others, like Muhammad Bilali, author of the Bilali Document/The Ben Ali Diary, attempted to hold onto their Islamic roots without converting. In the early 1800s, Bilali started a community of African Muslims in Georgia called Sapelo Square. Others were not able to successfully circumnavigate forced conversion and instead brought aspects of Islam into their new religion. The Gullah-Geechee people, for example, developed a tradition known as a â€Å"Ring Shout,† which mimics the ritual counter-clockwise circling (tawaf) of the Kaaba in Mecca. Others continued practicing forms of sadaqah (charity), which is one of the five pillars of Islam. Descendants from Sapelo Square like Katie Brown, great grand-daughter of Salih Bilali, recall that some would make flat rice cakes called â€Å"saraka†. These rice cakes would be blessed using â€Å"Amiin,† the Arabic word for â€Å"Amen.† Other congregations took to praying in the east, with their backs facing the west because that was the way the devil sat. And, further still, they took to offering part of their prayers on rugs while on their knees. The Moorish Science Temple and Nation of Islam While the horrors of slavery and forced conversion were largely successful in silencing enslaved African Muslims, Islam continued to exist within the conscience of a people. Most notably, this historical memory led to the development of proto-Islamic institutions, which borrowed from and re-imagined Islamic tradition to answer specifically to the reality of black Americans. The first of these institutions was the Moorish Science Temple, founded in 1913. The second, and most well known, was the Nation of Islam (NOI), founded in 1930. There were Black Muslims practicing outside these institutions, like the Black American Ahmadiyya Muslims in the 1920s and the Dar al-Islam movement. However, proto-Islamic institutions, namely the NOI, gave way to the development of â€Å"Muslim† as a political identity rooted in black politics. Black Muslim Culture During the 1960s, Black Muslims were perceived as radical, as the NOI and figures such as Malcolm X and Muhammad Ali grew in prominence. The media focused on developing a narrative of fear, characterizing Black Muslims as dangerous outsiders in a country built on white, Christian ethics. Muhammad Ali captured the fear of the greater public perfectly when he said, â€Å"I am America. I am the part you wont recognize. But get used to me. Black, confident, cocky; my name, not yours; my religion, not yours; my goals, my own; get used to me.† Black Muslim identity also developed outside of the political sphere. Black American Muslims have contributed to a variety of musical genres, including the blues and jazz. Songs such as â€Å"Levee Camp Holler† utilized singing styles reminiscent of the adhan, or the call to prayer. In â€Å"A Love Supreme†, jazz musician John Coltrane uses a prayer format which mimics the semantics of the opening chapter of the Quran. Black Muslim artistry has also played a role in hip-hop and rap. Groups like The Five-Percent Nation, an offshoot of the Nation of Islam, the Wu-Tang Clan, and A Tribe Called Quest all had multiple Muslim members. Islamophobia Historically, the FBI has claimed that Islam is the greatest enabler of black radicalism and it continues to follow that line of thought today. In August 2017, an FBI report cited a new terroristic threat, â€Å"Black Identity Extremists†, in which Islam was singled out as a radicalizing factor. Programs such as Countering Violent Extremism couple with xenophobia to promote entrapment and cultures of surveillance, following past FBI programs such as the Counter Intelligence Program (COINTELPro). These programs target Black Muslims through the very specific nature of America’s anti-black Islamophobia.

Basketball Games Should Be Taught At The University Of Kansas

Each year across colleges in the United States, college students, alumni, and diehard fans crowd into sports arenas at least once a week starting in November until February. These crowds are celebrating and cheering for their college men s basketball teams. For the University of Kansas, this arena is the historic Allen Fieldhouse. It is consistently ranked the most difficult venue to play basketball in the Big 12 Conference, and holds the second-largest crowd of the ten university teams in the Big 12 with the capacity for 16,300 fans (Medcalf para. 21). The students attending the University of Kansas have 4,000 seats designated for them to watch their beloved players take the court, nearly one fourth of all those in attendance. Through†¦show more content†¦For KU students, upholding this advantage is no challenge. Through signs, songs, and chants, the student section creates an intimidating environment for the opponents, while showing their undying support for the Jayhawk pl ayers. Traditions begin as early as two hours before tip-off when the student doors are opened and allow the players’ peers to rush in for a spot close to the court. The sections reserved for students are the lower sections behind both goals, and the northwest corner of Allen Fieldhouse. The band begins playing a melody of popular songs 45 minutes before the game begins. By now, the stands are already filled to capacity, and the general admission ticket holders begin filing in. There is a lot of casual conversation between the students, only to be interrupted when the band plays certain songs; students yell out â€Å"Tequila!† during the song â€Å"Tequila† by The Champs, and sing along to the entirety of â€Å"Bohemian Rhapsody† by Queen. These songs are fun traditions, but the more deeply rooted KU tradition concerning music is the singing of the Alma Mater before the game begins. The Alma Mater is a modified version of â€Å"Crimson and the Blue† to only include the first verse and the chorus. Students wrap their arms around each other and sway side to side. They bellow out the song as a guest performer sings over the sound system. At the end of the song comes the lyric â€Å"Hail to old KU,† which signals the students to point to the sky with both arms which forms aShow MoreRelatedEssay about Evolution and History of Basketball1756 Words   |  8 PagesEvolution and History of Basketball There is no such sport more convenient or accessible than basketball. It is fun, practical, and affordable. Its also a common and healthy alternative to electronic entertainment. However, such a great sport could not come about by itself. There was an idea behind it. And behind that idea was a man, Dr. James Naismith. James Naismith was born near Almonte, Ontario on November 6, 1861. 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Economics for Journal of Civil Engineering-myassignmenthelp.com

Question: Discuss about theEconomics for Journal of Civil Engineering. Answer: "Rich people will carry on paying---it'll have no effecton them." The London Congestion Charge, which was implemented in 2003, for the vehicles operating in the Congestion Charge Zones of the region, is currently amounted to 11.50 pounds each day for those vehicles, which are of non-exempt vehicles. For non-payment a penalty of 65 to 195 pounds is imposed on the defaulter. This charge though seems moderately high for daily travelling, is not expected to affect the rich people of the country. The people falling in the uppermost income sector of the country, consisting of the upper ten percent of total population of the country, in terms of income, is seen to have an average income of 107,937 pounds. This in comparison to the bottom ten percent is huge as their average income is nearly 4,436 pounds (Dudley, 2013). Therefore, it is not a big deal for the richest section of the country to spend 11.50 pounds daily for their travelling purposes and the charge would not affect them significantly. They can also afford to buy all-electric cars, which are completely exempted. However, the upper middle class people of the region, though can afford the charge, will not be happily agreeing to pay the same and there will be some implications of the charge on their travelling habits (Givoni, 2012). "There should be an exemption for low paid and marketworkers." According to the currently existing rates in the Congestion Charge system in London, the non-exempted vehicles are charged an amount of 11.50 pounds daily for travelling in the Congestion Charge Zone. In addition to this the older vehicles, which contribute more to the pollution of the environment, under the rule, has to pay an extra amount of ten pounds over the usual charge of 11.50 pounds for traveling in the Congestion Charge Zone in this region (Zheng et al., 2014) . This is expected to be hurting for those low paid and usual market workers who need to travel in this region every day to earn their daily breads. Many of them use old cars and it may be too costly for them to buy new and less polluting vehicles to get exemptions. On the other hand, they may try to avail public transports in order to avoid paying the congestion charge. However, this on the other hand increases the congestion in the public transport and their availability may become a problem itself. Paying 11.50 pounds everyday can also be taxing on these low paid workers. In this context, exemptions or at least lower charges for these workers can be beneficial for them (Fan, 2015). References Dudley, G. (2013). Why do ideas succeed and fail over time? The role of narratives in policy windows and the case of the London congestion charge.Journal of European Public Policy,20(8), 1139-1156. Fan, W. (2015). Optimal congestion pricing toll design for revenue maximization: comprehensive numerical results and implications.Canadian Journal of Civil Engineering,42(8), 544-551. Givoni, M. (2012). Re-assessing the results of the London congestion charging scheme.Urban Studies,49(5), 1089-1105. Zheng, Z., Liu, Z., Liu, C., Shiwakoti, N. (2014). Understanding public response to a congestion charge: A random-effects ordered logit approach.Transportation Research Part A: Policy and Practice,70, 117-134.