Before enrolling in this class, I never really game much academic thought to concepts of ethics or leadership. I thought about during existential musings but was never asked to really give them much thought in the classroom settings. I always thought leadership was an inherited quality that I would never have nor be able to foster. However, I thought my views on ethics were solidly held: I had thought much about several of the topics we discussed in class. I considered my stance on animal rights and diversity pretty solid and I did not consider myself ignorant of the subjects.http://artfiles.art.com/5/p/LRG/16/1646/1L2GD00Z/leadership-planes.jpg
So now, after a year in college and two semesters in E603, have my views changed much at all? While I believe my views on ethics have definitely expanded to consider all arguments for and against certain aspects of ethics, I believe where I stand on my personal ethics have not changed. I do not feel bad eating meat, despite our long questioning of the pain threshold of animals and potential cruelty of our dependence on animal products, and I feel that I treat others reasonably well. Even if a mouse in Alice in Wonderland says of his predation by cats "Mine is a long and a sad tale!," I will never consider eating animals for food as sad or sorrowful (Alice In Wonderland Chapter 3). Where I think I have really grown is in the aspect of leadership. Being forced to lead a class and becoming so close to my classmates never made me apprehensive to put myself in front of my peers and take a leadership role. At the same time, I still do not consider myself a leader. I relish when others take the lead and I still do not enjoy the limelight entirely. But hopefully one day that will change. I consider myself a fairly open person, but I would hope more than anything that one day I have to ability to never fear letting others know what's on my mind and why I believe what I truly believe. I really believe, however, that this class has given me the ability to express myself through my writing and given me more confidence in speaking to others in class about my opinions, although I would like to be even more confident than I am now. Maybe one day as Alice said, when she was freshly given the title of Queen, "I shall be able to manage it quite well in time" (Through the Looking Glass Chapter 9.
I recently watched a political ad where gubernatorial candidate Tim James, son of Alabama politician Fob (how ironic) James, whines that the Alabama driver's licenses are in 12 different languages. He argues that it makes no sense, and that if elected governor he would require the test be given in English only, so as to encourage people to learn English. "If you want to live here, learn [English]" Besides the fucking ignorance and stupidity being espoused by this political moron, it is a wonderful indication of many of the challenges immigrants have faced and still face in this country. Would Mr. James be so willing to waste the time of his constituents and of his government if he bothered to read Woman Warrior? Perhaps not. Maybe he would realize that moving to this country is an immense sacrifice, and most if not all immigrants and their families make a concerted effort to learn English and assimilate into American culture. In fact, Brave Orchid went as far to cut her daughter's frenum, defending her decision by stating "I cut it so that you would not be tongue-tied" so that Kingston could learn any language (Kingston 164). While this may be more of an example of Brave Orchid's intensity, it also shows her willingness to do anything so that her children can succeed in America. Would he know of the intensity people are already willing to change themselves to fit in American culture, like how Moon Orchid's husband abandoned her because "She'd never fit into an American household." (Kingston 153) So as Kingston struggled with her identity, from feeling alienated from both her peers and demanding mother to finally accepting her Chinese-American culture and heritage, the immigrant experience is shown in its fullest. The difficulties of language and cultural barriers are much to bear, so who are we American citizens to say that we can't do as much as possible to help these people who simply want a better way of lie? Maybe people like Tim James will never change. Maybe reading this book would only elicit feelings of confusion and further xenophobia. However, the success of this book is in itself a hopeful sign. I hope in the future, this nation that has prided itself on its immigrant experience will make experiences for people like Kingston that much easier.
Tim James: Professional Douchebag
Citation: Kingston, Maxine Hong. The Woman Warrior: Memoirs of a Girlhood among Ghosts. New York: Vintage, 1989. Print.
Do you think Kingston's family was able to integrate into American society as best as they could or did they struggle to find their place? Do you think they were able to properly keep their traditions and identities as Chinese-Americans?
"Kingston’s family finds itself struggling because distance and emigration have created two sets of tradition among the family, Chinese and American. But despite their differences, Kingston’s family remains whole and proves that family ties can survive almost any trial." - Molly
"Brave Orchid’s stories are only one instance of Kingston’s struggle to unite her Chinese and American identities. Throughout the story, Kingston proves the difficulties of growing up Asian American and the distance separating her from her parents and their old traditions." - Helen
"While Brave Orchid has tried to adjust the best that she could in China, she still yearns for her life back in China."-Jade Courtesy Jade
What do you think of Brave Orchid? Is she a strong matriarchal mother figure to an immigrant family, or is she a manipulative woman stuck in archaic ways?
"It is this strengthening of the Asian-woman stereotype that is meant to be displeasing for the reader. Brave Orchid strengthens the stereotype not only through her personality, but in her attitude towards women in general" - Chris http://www.bbc.co.uk/bbcfour/cinema/images/chinese_ghost_gal.jpg
"She stubbornly holds onto her own beliefs, thinking that her children were strange to be thinking in any other way than her own." - Jade
" Perhaps the distance between Brave Orchid and her children is made even larger by her sense of superiority over them. Knowing the struggles and sacrifices she has had to make to survive in America, Brave Orchid often comes across as overly critical of others. She sees her children as useless and disappointing." - Helen
"For example, Orchid proves to have the will of an ox and unbeatable determination. She understands the value of hard work. Fitting of the elder asian stereotype, the very importance she places on hard work brings out irritating traits." - Chris
Why exactly is Brave Orchid distant from her children? Is it a generational issue, or is it cultural issue mixed with her experience as an immigrant?
"While Brave Orchid has become accustomed to many aspects of American life, she will never assimilate into the culture as her children have. This culture gap leaves her feeling distant from her children, and she begins to sneak around in order to feel more involved in their lives." - Molly
"She feels a disconnect with them, since she was raised in a tradition Chinese household with long-established Chinese values and her children were surrounded by American customs while growing up. " - Jade "So I could relate to this first mother-daughter exchange, but I kind of cringed at the chapter entitled "At The Western Palace." The mom is SO ANGRY at her kids, it scared me. It seems like partially, she's mad at them for rejecting traditional mannerisms and attitudes." - Lauren
"In these ways, Kingston underscores the gap between her world and her parents’ old world, their vastly different customs and traditions. Even the word “home” carries a different meaning for Kingston and her siblings." - Helen
Do you think in general Asian-Americans have had difficulty assimilating to the vastly different American culture?
"And so this is the Asian immigrant experience: we lose all our supernatural powers, gain a strong work ethic, hone our mental math skills, and give up our ability to operate motor vehicles. But seriously, there is a loss that takes place when immigrants come from the East and start living in the United States." - Chris
"Moon Orchid also notices that the newer generation does not hold some ideals important to traditional Chinese culture close to them. She compliments them, and they accept the compliment without a sense of humility. Moon Orchid realizes that these children were brought up in a different society, and as a result, hold a different set of values. "- Jade
Like I have said in other DB posts, the immigrant experience in America can never be summarized by one experience. Regardless, America is a distinct place and any immigrant to this land must be prepared to deal with these issues. What makes the Orchid sister's experiences interesting, however, is the intersection of gender roles across societies and cultures. Brave Orchid, to me, is the archetypal matriarchal leader of an immigrant family and is thus able to use her power and leverage as an elderly and experience woman to keep control over her immigrant family. She is addicted to work and providing for her family, in fact saying "I can't stop working. When I stop working, I hurt. My head, my back, my legs hurt. I get dizzy. I can't stop" (Kingston 106). At the same time, life in this new country is not at all easy and she sacrifices much to provide for her family. However, her strength, her intelligence, and her cunning allow her to scratch out an existence for her family in the "Gold Mountain."http://www.corycatures.com/images/studio_color/Gold-Mountain-album-art.jpg
Her sister, Moon Orchid, is perhaps the complete opposite of Brave Orchid's experience. Where Brave Orchid is strong, is never brought down by the fact that she is a woman, and his brave enough to stand up to the injustices of men, her sister is timid and unwilling to change her position in life. She is also unable to adjust to the changes of an American life. As her "husband" points out, "You can't talk to [Americans]. You can barely talk to me" (Kingston 152). Thus, Moon Orchid is destined to live the life of an outcast, someone unable to cope to American way of life. Her status as a married woman whose husband barely acknowledges her existence means she is in an even more precarious position. She is in affect a widow in a foreign land. What hope does she have of living a truly happy or productive life? Her ensuing madness is not surprising. As our countries gender and race relations continue to liberalize, I wonder if these issues will still be relevant. Will a Chinese woman who lives under the same social codes as Brave Orchid still regard everyone as "ghosts" and be unable to adapt to American ways? Who knows. What I do know is that we as Americans can do little to change the shock of integrating into our society, but we can definitely focus on being as receptive as possible to each others differences. We must show that we are receptive to the cultures of others, even if we don't agree with certain aspects of them. We must show that while certain cultures may have patriarchal elements that we do not agree with, we understand the history of their cultures and thus must accept them. So maybe while we may not be able to change the experience of Moon Orchid, we must still be receptive of her background and understand what she is going through.
Citation: Kingston, Maxine Hong. The Woman Warrior: Memoirs of a Girlhood among Ghosts. New York: Vintage, 1989. Print.
http://www.the-reel-mccoy.com/movies/1998/images/mulan2.jpg Thank God this is not Disney's Mulan
"The model minority." This term, offensive on multiple levels, has been applied to Asian Americans. In complete disregard to the history of this ethnic group, this term means that in general Asian Americans have lower crime rates, have higher education rates, and have higher salaries than almost any other ethnic group in the country. But what is so derisive of this term is that certain minorities do not fit "the model" or that Asian Americans strive only to be successful.http://upload.wikimedia.org/wikipedia/commons/f/f3/Tor_Chinatown_San_Francisco.JPG
Any visitor to San Francisco can see that Asian Americans are a diverse and culturally significant ethnic group in this country. Their experiences are equally as diverse in this country. Some Asian Americans may be more detached with Asian heritage than others, much like I consider myself more detached from my Hispanic heritage than other Hispanics around me. I do not think many Asian American woman could relate to the "No Name Woman," who "the villagers punished...for acting as if she could have a private life, secret and apart from them." (Kingston 13) At the same time, I am sure many Asian Americans I have met could completely relate to the gender pressures that the No Name Woman went through and the story would not seem so far-fetched. That being said, even if Kingston's experience is not typical of most modern Asian American woman, she has amazing emotional pain that speaks volumes about the Asian American experience. "To avenge my family, I'd have to storm across China to take back our farm from the Communists; I'd have to rage across the United States to take back the laundry in New York and the one in California" (Kingston 49). Everything in this last sentence is something unique to Asian American history. I do not think that Kingston wrote this in an attempt to speak for all Asian American woman; rather I think she wrote it to bring light to a certain type of experience that never seems to gather much attention in American culture. Her connection to both her immediate family history and traditional Chinese mythology provides even further insight to her experience. The dual-clashes of the Chinese and American cultures provide an interesting backdrop for her story. As such, these stories breathe life in to her narrative and allow her to fully extrapolate the origins of some of her fealings.
America is a diverse and cosmopolitan country. It is also remarkably tolerant, at least by contemporary and historical standards. However, there is one issue of diversity that severely divides this country at the moment: the issue of gay rights. A mix of traditional homophobia and religious conservative driven rhetoric has created a large stumbling block for the advancements in gay rights in this country. Indeed, I don't think it is a stretch to say that in many areas of this country being gay is the hardest thing a person can go through.http://thewiddershins.files.wordpress.com/2009/09/matthew-shepard.jpg Is what happened to Matthew Shepard an indication of a nation-wide problem?
The first assigned piece for this DB was not about homosexuality, but it was still an important look into issues of diversity that face our country. As Luckett points out, "Everywhere I went, including New York city, I managed to warrant a second look" (Course Anthology 865). Will we ever reach a Utopian idealistic society, where the looks of ANYBODY never warrant a second look? Probably not. Human beings are much too superficial and judgmental, but its a nice thought. But even if us human beings hide behind stereotypes and preconceived notions, the type of abuse and discrimination endured by the authors of the last two pieces is still, to me at least, unacceptable by American standards and must change. Initially upon reading Johnny Lee's piece, I was pleased that he reminded us "I do not tell my story to have Korean criticized as backwards and antiquated" and that "No one should fool themselves into thinking that the United States is a great deal more sympathetic to the GLBT" (Course Anthology 879). With that being said, with their cultural background, it is slightly more easy to understand where his parents came from. But I really don't care. I found their behavior absurd, unacceptable, and just as any native homophobes, I am embarrassed to call them fellow Americans. I know this is not the point of reading these excerpts. I truly believe their existence is to provide an insight, to destroy prejudices and ignorance, and to give a voice to those who normally don't have one. In terms of giving a voice to those whom I rarely hear from, Vincent Ng gave a fascinating insight into the experience of a bisexual male in America. What I find especially fascinating was when he stated "What I have learned is that intimacy is most profound when experienced hand in hand with emotional displays of affection and constant communication about feelings; whereas sexual attraction on a physical dimension, absent of these other factors, does not mean as much" (Course Anthology 886). I feel that no one, regardless of sexual orientation, can disagree with that. I think that is in essence the power of reading such personal accounts. It allows you to truly disregard your own preconceived notions and realize just how much you have in common with someone you once considered so different from you. I really hope that in my lifetime I get to witness a civil rights movement on the scale of the 1960's movement that will give the GLBT the freedom and lack of discrimination they deserve. While I can see this movement gaining steam, for now I think baby steps are required to accomplish anything significant. And if reading about the experiences of GLBT members of American society is considered a step in the right direction, then I am all for it.
Reading the three selections for this DB was particularly fascinating for me, a student of Hispanic origins. In many ways I could relate t0 some of the issues facing the writers of these stories, but in the end I just focused on what made me different from them. As a first generation Panamanian-American, I grew up in a 50-50 Spanish and English household. All of my relatives outside of me immediate family live in Panama, and I was very much acquainted with my heritage. I was, and still am, at the butt ends of many jokes about my heritage. While it may have bothered me when I was young, I never give it much thought now. To me, I was always accepted as a fellow American. As Miguel Ramirez puts it, "I dress like an American, I walk like an American, I see the world like an American" but I never once felt that "in America, my home, I feel like an expatriate" (Course Anthology 842). To be honest, I could not at all relate to his issues considering his sexuality and I pretty much looked over that. That does not mean that I do not think it is important; in fact one of my friends just recently came out and I am in full support of it. But when I was reading this pieces, I was thinking about how they relate to my life experience. I think the issues of discrimination very from people to people. Considering all of my friends are white, I am always conscious that I am a little different, but I never let my heritage define me. This may be because my parents were learned people, who came here to receive a graduate level education. Unlike Norma Andrade's family, my family was never "forced to accommodate to the work that was presented to them" (Course Anthology 851). Assimilation was easy for my family and I think it is now impossible for us to think of ourselves as anything but Americans.A perfect blend of cultures: Our family watching football in Panama (Image provided by Author) Despite these discrepancies between the author's experiences and my own, I could still comprehend and appreciate the emotional difficulties of Allesandro Melendez's piece. His experience as a black Latino is something completely alien to me and I believe to most Latinos in this country. His struggle to find his identity was particularly striking, and I felt severe pain when his teammate confused him for an African-American, and upon learning his heritage says "I guess I should have called him a spic, huh!" (Course Anthology 857) Nothing will ever stop close guy friends from hurling racially insensitive jokes at me, but my true friends understand my heritage and appreciate it. That is why that particular episode was so callous to me; not only was that person being unnecessarily cruel, but his ignorance added another layer of hurt. After reading these pieces, I have come to the conclusion that it is impossible for one Latino's account of their experience in America to truly represent all of us. Some Latinos hate it here; some, like me, love it and thank God that we live here. There are just too many Latinos for people to truly discriminate against us in a meaningful way. Latinos are an integral part of this country, and as such our experiences highlight countless aspects of American culture. But for now, I don't worry too much about being "the other" and I don't think many Latino Americans do.
http://vivian-folkenflik.org/VRF%20Sources/jane%20and%20spot%20bluest%20eye.jpg Would any other medium besides writing fully capture Pecola's desire to live the life of Jane?
Many times I have wondered how reading writing affects how we thing and act. How do illiterate people express what they are feeling or properly convey their emotions? Can an uneducated and illiterate person ever be exposed to the same level of abstract thinking as that of someone who is illiterate? I don't know if The Bluest Eye completely addresses this issue, but the story itself and the writing Toni Morrison employs is a testament to the power of writing. What power am I referring to? I mean to power to change perspectives, to heal, and to bring people together. If this were a completely true story and each of the real life characters read this book, how many do you think would have changed their views on the entire situation? A good majority I am willing to bet. What makes writing so effective? For one, to me it is the ultimate medium for which someone can understand the thoughts and view of another person. Through writing, one is able to be transported into the mind of another person. Normal barriers such as looks, language, accents disappear through the medium of writing. For instance, would Pecola's insanity be as vivid had we not witnessed her madness from her own eyes? Would it be as depressing if we weren't given all the facets of the story that allow us to understand what drove her to this point? If we did not know the madness that also envoloped Cholly we would be able to sympathize with Pecola or would we cast her aside as did all the other townsfolk?http://www.phantomprojects.com/sitebuilder/images/BluestEyeLMT09MiniPosterWEB2-383x600.jpg
That's what I believe is the silent power of The Bluest Eye. It's ability to weave the personal stories of individuals in the context of society at large creates the ability to feel compassion for individuals in the novel on a scale that is rarely matched in other novels. Had I seen a film version of this novel, I feel much of its impact would have been lost on the transition to the big screen. The acting and the screenwriting would probably dilute the effect of Morrison's writing and make it harder to really connect with the characters. Would we truly understand that Pecola "stepped over into madness, a madness which protected her from us simply because it bored us in the end" (Morrison 206)? Maybe, but I guarantee that it would not leave such a powerful imprint on my mind as reading the novel did.
Racism hurts. This statement is almost universally appreciated in modern day American popular culture. Television, films, and books portray racism as pointless, unnecessary, and wrong. This country has a history awash in racism, and it is still apparent in everyday life, even if most of us don't realize us. The legacy of racism is everywhere, and people still judge others solely on looks. The intricacies of racism and discrimination are lost on our generation I feel. How many of us have heard older members of our families make racist remarks? How many of us have judged someone of a certain ethnicity without even talking to them or getting to know them? A lot of people like to argue that racism is dead, that minorities should stop whining because they have the same opportunities as every in this country. While this is true in many respects, I think that the legacy of institutional racism in this country is so strong that we affected to this day. How many fortune 500 CEOs are minorites? How many members of the River Oaks Country Club are not white? Indeed how many members of my beloved Kappa Sigma fraternity besides me are not white? The answer of course is zero. The Bluest Eye reveals the extent of racism in this country. To me, it doesn't matter if this book is a word for word accurate indicator of racial relations in Depression Era Ohio. The fact of the matter is that racism of the caliber in The Bluest Eye, in which blackness is equivalent to ugliness, exists and that is something that noone can argue against if you ask me. The fact that a white doctor would say to students that black women "deliver [babies] right away and with no pain. Just like horses" (Morrison 123) does not surprise me at all. It does shock me, but racial relations in this country were indeed THAT sour in all the parts of the country. This is why the novel is so effective. It transcends traditional notions about racial relations and attitudes towards race. Anyone reading the novel can relate to Pecola's helpless situation. Why? Because each and every one of us can relate to the "fear of being rejected of our appearance, abadonded by the group, left homeless" (Course Anthology 334). The pain of rejection, the ugliness of the pointless discrimination encouraged by institutional racism, and the despair brought on by one's own belief in their perceived 'ugliness' is felt in the novel. The mean spirited attacks of Maureen, the coldness of Geraldine, and the fall from grace of Mrs. Breedlove breathes to life the inhumanity of discrimination of people based on looks. Hopefully, the influence of novels such as The Bluest Eye can change society's perception of "ugly." For now though, the legacy of this country's racial history means that I view that as an idealistic dream, not likely to come true.
https://eee.uci.edu/programs/humcore/Student/Fall2009/LectureNotes/week10/Toni-Morrison-abstract-image-Pecola.jpg I would not think it all a stretch to say that "The Bluest Eye" is the darkest and most depressing book we have read in this class so far. While it is kind of pointless to quantify "depressing" in regards to pieces of literature, I think it is important to note the dilemmas we are dealing with in this novel are so real, so human, that they send shills down the spine. On that note, it was fascinating to read the opening sections of this novel and then read Professor Bump's analysis of the family structure in the book. Certainly, I have never encountered issues in my family that are in any way comparable to my own experiences. Pecola's subsequent adoption by the MacTeer's is overshadowed by Pecola's depressing background in her poor black families. Her alcoholic father treats his family like (excuse my language) shit. Her mom only keeps the family together under extreme stress from her husband and the constant fights between them reach consistent violent levels. I cannot imagine anyone growing up in this environment and having functional social skills, but than again I am applying my own expectations of an ideal family life. Which was what so illuminating about Professor Bump's piece. What exactly IS the ideal family dynamic? On one level it is important to note that there is no universal method of raising a family. Past experiences will invariably rear their heads in the progression of family relationships, and as Professor Bump notes that the "unfinished business of previous generations, buried in the psyche, strikes the individual without warning, against her will, sweeping her up in an all too familiar phase of the family dance" (Course Anthology 351)http://web.centre.edu/smart/images/supplementary/alcoholism.gif
In many ways, Pecola's family cannot help be the way they are. Her parents need each other, but they are also each other's downfalls. Their constant bickering is not really mostly an expression of how they feel about themselves. In many ways, Cholly (Pecola's dad) seems to exert his anger on Pecola's mother seemingly because she is the only receptive vessel of his anger and hatred. This is a constant in his life, like when two white men caught him having sex with a girl and forcing him to finish as they watched. "But for some reason Cholly had not hated the white men; he hated, despised, the girl" (Morrison 42). It is easy to see how under these conditions one would frequently go into fits of uncontrollable rage. I know not how such an episode would effect me, and I shudder to think about it. In this way the tragedy of The Bluest Eye is not so much the failures of the characters to treat each other with respect and to establish "proper" family dynamics. Rather, the sadness derives from the inevitability of it all, the fact that in many ways the conditions which the residents of this Ohio town could not escape their fates. Like Native Americans, African-American history is paved with horrifying and embarrassing incidents of violence, repression, and racism. Racism was an institutional disorder of American society, and if affected all of American culture everywhere (including the Mid-West). It is thus rather depressing that people are so willing to shove off dysfunctional Black families because they see it as the fault African-American culture. What they fail to realize is that centuries of intolerance and repression and have created this "culture" which they so despise and as such, they should hear life through the eyes of people in these situations. Only once we realize the difficulties that these people have to go through on a daily and lifelong basis, we will be able to appreciate their tenacity and resilience.
I noted in my earlier DB that the way European Americans interacted with Native Americans amounted to something very closely resembling genocide. I think it is safe to say that today most educated Americans are well aware that our ancestors did not treat Natives with the respect they deserve. But how many know about the deliberate and common acts of barbarity by the "Wasichus" (Europeans)? Most people have heard of Wounded Knee and the Trail of Tears. But how many have heard about the Pequot War or the Sand Creek Massacre? The history of Native Americans is shrouded in tears and blood. For the most part, in all honesty, I had no idea what Black Elk was talking about for most of his accounts. I had to read summaries online, and the sobering tale of the Sioux's utter defeat became more clear to me. In particular, his account of Wounded Knee was particularly depressing, with American soldiers stopping at nothing to slaughter the Sioux. The image of "a little baby trying to suck its mother, but she was bloody and dead" was especially haunting (Black Elk Speaks xxxiv). What drives people to commit such acts? How is such depravity fostered in otherwise seemingly normal people? I think the answer to this question is that the people who engaged in these acts were not aware of the pain they were causing due to a complete lack of understanding, something I touched on in my last DB. I cannot for a second believe that the white men responsible for these killings viewed Native Americans as equal, or maybe not even as true people.An image of the Sand Creek Massacre http://home.comcast.net/~zebrec/imgs/sand_creek_massacre.JPG The differences between these two groups was significant. Of particular interest to me in Black Elk's anecdotes is the segment where he travels to Europe. Black Elk does not understand why Europeans do the things they do, and the Europeans treat him like a exotic circus freak show. While the way Europeans treated Native was in no way excusable, it is almost depressingly easy to see how and why it happened. Genocide is never right, but it is sad how much a part of human history it has become. Because of the history of Native American subjugation, Black Elk's testimony is therefore that more fascinating and important. It is not often that we hear about the Native's viewpoint about incidents like Wounded Knee. To me, the tragedy that is the story of Native peoples is perfectly encapsulated when Black Elk describes the white men throwing dead Elk and Bison overboard on the way back from Europe: "When I saw the poor bison thrown over, I felt like crying, because I thought right there they were throwing part of the power of my people away…." ( Black Elk Speaks xxxii)
The history of Native Americans in the United States is one that is strife with conflict and depressing stories. In fact, it is not at all a stretch to say that Native Americans underwent a genocide under the hands of European Americans. What is the source of all these conflicts and tension? To me, what lies at the heart of the conflict is a misunderstanding of cultural differences. To the Native Americans, nature and the land which they inhabited were not quantifiable things. Land could not be parceled into acres to be sold and owned. The land and nature were physical manifestations of their spiritual heritage. The land was as much a part of it as they were a part of the land. Westerners saw the land as economic opportunity. They saw the massive herds of buffalo as an endless source of revenue, and they saw the nomadic tribesmen as savage heathens. Needless to say, this difference in outlook was bound to end in tragedy. Black Elk's oratory record is an amazing record of Native American traditions and and insight into their world view. Almost everything in Black Elk's world is symbolic and spiritual, even ribbons hanging from a peace pipe are "the four quarters of the universe" and the eagle feather "is for the thoughts of men that should rise high as eagles do" (Course Anthology 259). Knowing this, it is easy to see how spiritual traditions like choosing a totem animal has such resonance for Native Americans. Not arbitrarily chosen, totem animals are ACTUAL spiritual representations. And when animals were harvested in hunts, Native Americans treated them as fellow spirits, giving their bodies for the benefit of their human brothers. In fact animals were held to such a high regard, that when Black Elk speaks of killing a green frog he describes how holding its dead body caused him to think "'Now I have killed him,' and it made me want to cry..." (Course Anthology 268)http://upload.wikimedia.org/wikipedia/commons/6/6b/%27Buffalo_Hunt_on_the_Southwestern_Prairies%27,_oil_on_canvas_painting_by_John_Mix_Stanley,_1845,_Smithsonian_American_Art_Museum_%28Washington_D._C.%29.jpg
This spirituality was probably impossible for Westerners to comprehend, thus it is little surprise to me that they resorted to such racist and discriminating methods of interacting with Natives. While it is by no means excusable, history is filled with conflicting groups of people treating each other inhumanely. I would be willing to bed that most people living on the frontier in fact regarded their Native American neighbors as savages, almost sub-human. We as Americans tend to look at less technologically complex societies as inferior or "backwards," but we never stop to consider and think that perhaps this people want to live like this and if given the choice would continue to live this way. So traditional Native culture lives on in a handful of surviving Native Americans, but to the American consciousness it is but a fleeting memory of a time immemorial, before guns, trains, and cars. We now look at the Native way of life with respect and awe at the richness of their culture. Had we only been able to realize this hundreds of years ago, history may have played out in a much different way.
Decades from now, when my close friends, my family, and the paparazzi gather to celebrate my life at my funeral, I hope to god a level-headed and down to earth acquaintance of mine gives a eulogy about my life. I hope he highlights my accomplishments, my good nature, my humbleness, my friendship, and most of all my leadership. What do I mean by leadership? I mean that I hope this acquaintance focuses on how I affected the lives of others, how I helped make the earth a better place, and ultimately how my actions contributed to making my generation the best generation mankind has ever seen. Does this seem a little far-fetched? Of course, but it is a fantasy of mine, a fantasy I deem worthy of holding on to. While it is certainly dangerous to focus on one's legacy after death, I can't help but be attracted to the idea of making society and this world a better place. But that is such a broad term. How EXACTLY do I want to change the world? What motives me to dedicate my heart and soul to it? http://www.aito.co.uk/ewebeditpro4/upload/Friends%20on%20conservation.JPG
Well to begin with, I always saw myself as being an international icon of environmental conservation. I started out this school year focusing on my love for nature and conserving wildlife. But somehow along my journey I began to focus less on this. I think perhaps the vastness of the issues of pollution, over-hunting, deforestation, and global warming was too much to handle. The pressures, stress, and time management issues of college caused me to give up on a cause that I increasingly saw as hopeless. In high school, when I had free time galore, these issues filled my consciousness and I dedicated much of my time learning as much as possible about them. I envisioned myself becoming a defender of wildlife, a spokesman for environmental stewardship, and an international figure synonymous with "conservation." I would be responsible for ensuring the survival of the Galapagos, protecting the biodiversity of Sumatra and Borneo, and overseeing the eventual comeback of the critically endangered Alabama sturgeon. But what I quickly realized in college was that I had much to learn and had to grow a lot before I could even be allowed to have these fantasies. In order to grow I was forced to gain a sense of humbleness and as such I gained a certain wisdom I never had in high school. Through trial and error I learned the ropes of college, I became more organized, more driven, and more focused on my immediate goals. I learned how to deal with others better, I became more aware of the feelings of others. But most importantly I found my place in college, and I learned how to do what I needed to be successful. So for now I still hurry past the Greenpeace activists, but not necessarily because I completely disagree with what they stand for, but mostly because right now I do not think I am ready or mature enough to be involved in such a cause. I am still a for now simply a college student chasing girls and good grades. I have a lot of freedoms and a lot of potential to practice my leadership skills, such as being in student organizations or involved in school politics. But for now I prefer a more patient approach. I have much to learn and look forward to the day when I can use this new knowledge I gained both inside and outside of the classroom in college for causes I believe in. I believe Plan II is the perfect opportunity for me to achieve this goal. The diversity of the curriculum and the wealth of support in its writing classes allows me to express and further discover myself. Writing will be an important facet in any of my future endeavors, but in a public relations job like working in a conservation organization, writing will be imperative to my success in explaining the importance of conservation measures to the general public. It will also be necessary if I am to land desirable positions in any given organization. A well articulated candidate will surely be stronger than one who does not know how to express them self through writing. Some classes also help me develop in ways outside of writing. 603B's rigorous work schedule helped me focus my time management skills and helped me develop a level of organization that did not exist in my life before college. As I continue to enroll in advanced writing courses in my college career, I am sure that the challenges these courses offer will be similar in approach to 603B's. I will learn to express myself in a timely, succinct, and organized manner. The culmination of all this work will be my senior thesis, which in completion of itself will have proven my abilities as a writer and give me an opportunity to further develop through a difficult trial (that trial being writing an exhaustive 60 page research thesis). The opportunities offered in these writing classes and the varied interests of a liberal arts education is essential to my intellectual development and my growth as a citizen of the world. I hope to one day look back at my time at UT and see it as the time in my life when I became the man I have always hoped to become. In my opinion a proper education is definitely responsible for an individual's leadership qualities. In this class alone we have learned to become self-reliant, to be responsible for ourselves, and take the initiative and even lead classes from time to time. We have read books about characters going through similar situations as a freshman in college. Alice was thrust into a new world in Alice in Wonderland and Pi Patel had to navigate the empty Pacific Ocean without any help. Siddharta searched for enlightenment in a solitary and spiritual path, very much in the vein of a naive and lonely college kid. All of these characters and stories helped me to understand the nature of my stresses and the importance of my own struggles, while finding the strength within myself to find my inner leader. In an example of my early collegiate struggles, I had a hard with time management during my first semester of college. I genuinely felt bad when I spent time doing homework or studying. Now it no longer bothers me and I finally learn to feel the satisfaction of doing assignments early and relaxing with the stress now off my back. All in all, while I still have a long way to go, I definitely feel like a more confident and responsible person, both necessary qualities for leadership. Now I have been talking about HOW I have gained and hope to further foster my leadership abilities, but I haven't exactly gone into is why I need these abilities in the first place or how exactly I am going to implement them. I mentioned my faded passion for wildlife conservation and nature. Well, I have recently discovered it is hard to kill off a long lost passion. Thumbing through a recent issue of a nature photography magazine I could not help overlook the message of the captions. They focused on the dire conditions of the many amazing places and creatures the photographs captured. I could not help feel a sense of helplessness and pity at the state of the natural world. Melting ice caps, over-exploitation of the oceans, pollution, and entire species endangerment are just few of the myriad of issues facing this planet's ecological state. So what exactly do I plan to do about this crisis? Well for one, I MUST finish college and do as well as I can with my remaining time here at UT. Plan II's curriculum may not have many classes focused simply on ecological or environmental issues but in order to be a potential leader in any sort of environmental organization or political movement I must be well versed in a variety of issues. I must be able to write well, I must be organized, and I must be confident enough in my own knowledge that I will be able to defend my case from both scientific and moralistic grounds. Thus, Plan II will serve as the basis for my future growth and leadership development. After graduation I hope that my Plan II degree (and perhaps a second degree of some sort) can get me into some sort of public position that deals with environmental issues in Central Texas. I could maybe join an organization dedicated to preserving the fragile karst environment of the Hill Country, or maybe run for a local government office to hope to achieve the same results. Regardless, I would start small in the place that I love most and the place where my fondness for nature developed. But if I play my cards right and give my heat and soul to my ambitions, perhaps I can move up the chains of the growing environmental movement. I would hope that people would see my rise not as a personal search for more power but as a sincere effort to advance the cause of environmentalism. I would use my cosmopolitan education to its fullest and I would engage people of all walks of life. Instead of perpetrating stereotypes of extremist, anarchic environmentalists I will help to dispel notions about the irrelevance of protecting our natural resources and natural history.
As I would grow in prominence I would hope that my leadership abilities would allow me to mobilize thousands of supporters and volunteers. My organization, confidence, knowledge, and social skills that developed significantly in college would take me far in this task. I would hope that the scope of my ambitions soon reaches to international theaters of conservation. Perhaps one day I will find myself in the front lines of the jungles of Sumatra, fighting for the last vestiges of rainforest still home to tigers, rhinos, and elephants. I would work with zoos and reintroduce species that have not tasted the world in over a century. I would help to pass legislation banning whaling in ALL forms. These, of course, are dreams. But like I said they are dreams I deem worth holding on to. Of the many things I have learned in my short time at college, one of them is to NEVER give up on dreams or pretend like I don't have them. Hard work and an emphasis on my leadership skills can take me many places, lets hope that others can benefit from my personal growth as well.
Alice's adventures in Wonderland are ripe with allegories and symbols of human interactions. It's multi-layered and wandering plot presents Alice in multiple situations which she is treated as an alien and her Victorian young girl ettiquete and mannerisms are confronted by the strange and often frightening inhabits of Wonderland. Of particular interest in Alice's wonderings is the immense diversity which she encounters, both in the environments and inhabitants of Wonderland. A good majority of the inhabitants are anthropomorphic creatures, and Alice, while a little shocked by their existence, essentially treats them with respect and kindness in the same way she would treat a fellow human being. She is aware of their obvious emotional capacities and tries, although sometimes unsuccessfully, to not offend any of Wonderland's creatures. In one of the more humours scenes to me, Alice offers to not "talk about her [pet cat] more if you'd rather not" to a highly sensitive little mouse (Alice's Adventures in Wonderland). Really, in such a situation, who would be worried about offending a mouse? Clearly Alice is not at all disgusted by the mouse and would rather befriend him than offend him. Through the Looking Glass has slightly more hidden themes about diversity. Like in the first novel, Alice is confronted by many strange creatures and inhabitants of Wonderland. She is not entirely welcome to her predicament, and at first tries desperatly to escape out of the same Looking Glass which she entered, "back into the old room -- and there'd be an end of all [her] adventures!" (Through the Looking Glass) But soon the splendor and wonder of this new place do not escape Alice. In a serious of barely connected and goofy events, Alice is eventually herself crowned a queen in Wonderland. Her fear of the unknown and uncertainty eventually gives way to appreciation, so much so that when she is woken by her cat she exclaims "You woke me out of oh! such a nice dream!" (Through the Looking Glass) As such, Alice finally embraced the initially daunting diversity and strangeness of Wonderland.http://etribute.lib.utexas.edu/media/ut/images/large/campus_aerial.jpg
Alice's journey through Wonderland are comparable to any college freshman's journey through his or her campus. They must be accustomed to accepting new things, to meeting different kinds of people, and being outside of their comfort zone. Here in Austin, where our campus is located in such a diverse and interesting part of town, I have learned to accept all walks of life. I have learned to walk past the residents of the drag without being scare for my safety, I have learned to accept the gay couple holding hands in front of me, and I have learned to appreciate the fact that there are vast numbers of foreigners and minorities that dot our campus (St. John's was a pretty homogeneous school. I was one of maybe 5 Latinos in our high school). While I never considered myself an Alice-like character, her trials in Wonderland are without a doubt analogous to anyone experiencing something completely different for the first time.
The topic of P4 is based on our abilities in leadership, which in many ways is a culmination of all the topics we have focused on in this class so far. We have dappled in ehtics, pondered morality, and dealt in philosophical and identity issues. To put together all of these aspects of the class towards a general goal of leadership is in many ways a sort of philosophical and personal journey for all of us in the class. As the course goals state, "The University strives to enroll exceptionally well-prepared, highly motivated students and to produce self-reliant graduates who will become leaders in both their chosen professions and their communities.” (Course Goals)
This is why reading Siddharta, a book about a man's journey as he searches for inner truth, we as a class were effectively able to draw comparisons to Siddharta's journey for inner truth and peace. The aspect of a journey is a central concept of Siddharta and of our class. However, one of the main conflicts in Siddharta is his unwillingness to accept the role of teachers in his quest for truth and peace. While is more than willing to listen, he is in general unable to understand the role that teachers have in his life and only when he detaches himself from the rigors and pressues of trying to follow other's paths to enlightenment. In his words, "Wisdom that a wise man attempts to pass on to someone always like foolishness" (Hesse 132).
So how does this possibly apply to leadership? How can one be a confident leader if one is not willing to listen to others or be tought important lessons by wise poeple? It seems almost paradoxical, but in many ways some of the world's greatest leaders MUST be willing to not accept the advice of others. Intiution is an important aspect of leadership, but at the same time I think advice from important leaders and thinker in our society should never be totally ignored.. This is a goal of our class as well, as P4 states we must find a role model and ask ourselves "What qualities do your role models exhibit that you would like to develop in yourself?" (P4 Instruction)
In the end, Siddharta's goal of spiritual enlightenement is not completely analogous to our class' personal leaderships goals. Siddharta was searching for something incredibly personal, to the point that teachers and teachings were useless. We are learning to be leaders for the benefit OF society, and as such we must learn from those who came before us to teach us what exactly we can do to benefit society.
Lyndon B. Johnson has always been one of the more confusing leaders to me in American history. I applaud his efforts to right this country socially and in such a turbulent time he showed remarkable poise. How many men can inherit the presidency after an assassination and still have the will to carry out such ambitious plans as he proposed. But at the same time, I can never really forgive or understand LBJ's position in Vietnam. What was the point of his escalation of this conflict? How could he support so many well meaning and humanitarian programs at home but be involved in so much bloodshed overseas? This museum helped me to understand a little more about LBJ's mindset. Tucked away in a section about the bloody and costly Vietnam War was a quote by LBJ. In it, he described that he understood the frustrations of the younger generations. He understood their frustrations that they were being seemingly sent off to die for treaties and political negotiations that occurred before they were even born. But the younger generations must understand that the struggles of older generations provide them with the freedoms they enjoy to this day, and as such they must inherit both the bad and the good of preceding generations.http://scrapetv.com/News/News%20Pages/usa/images-3/vietnam-war-soldiers.jpg
This was a remarkable and levelheaded approach to this issue that I had never really considered. This quote definitely helped clarify LBJs position to me. He wasn't a mindless killer of the youth generation, rather he was doing what he considered was in the best interest of this nation and as such he believed that while the war in Vietnam was awful and regrettable it was as such a necessary evil to combat communism. I think he applied this same philosophy to domestic welfare programs and his War on Poverty. Such was his traditional rural Texas background that he had a connection with the plight of everyday Americans that few Presidents ever, or will ever, have. He saw the issue of poverty as one of the major domestic problems in America and much as he did in Vietnam he poured all of his energy and resources into combating it. He left not stone unturned, and many programs we now take for granted, such as Medicare and Medicaid, have been left in tact as his legacy. I could never see myself committing myself to issues and problems on such a complete level as LBJ did. In that way I have a newfound respect for his actions. Hes no longer the president who allowed the baby killer American soldiers to run rampant in the jungles of Vietnam, rather he was the President who did everything in his power to do what he thought was best for our country. And that deserves plenty of praise.
Of the many religions in this world, none of which I openly subscribe to, Buddhism seems to me to be the most relevant one in today's world, regardless of its Eastern origins. I feel that its emphasis on truly spiritual and pragmatic applications of religions is a better fit for the more open minded members of society rather than dogmatic and tradition-filled institutions of most major Western religions.
Siddharta is a remarkable novel because it is essentially a Westerner's interpretation of Buddhist teachings and mythology. The title character goes on a spiritual and physical journey resembling that of Gautama Buddha (at least by what I know of Buddha). One of the main conflicts in the opening act of the novel is Siddharta's struggle with the prospect of reaching spiritual enlightenment through teaching. In fact, Siddharta finds himself at odds with the teachings of Buddha himself. He becomes disillusioned by the notion that Buddha can teach him anything about becoming enlightened. In his words, Siddharta argues "You will not be able to convey and share with anyone, oh venerable on, in words and through teachings what has happened to you in the hour of enlightenment" (Hesse 35). http://media-cdn.tripadvisor.com/media/photo-s/01/0f/9d/4e/ganges-morning.jpg
This is a remarkable sentiment that send Siddharta into an isolated but enlightening portion of his life. He for the first time is truly alone, not constrained by the teachings of wise-men or the advice and pressures of friends. It is through this trying moment that Siddharta for the first time became aware of the world. To a newly awakened Siddharta, "The world was beautiful and colorful; the world was strange and mysterious" (Hesse 40)!
This last aspect of Siddharta's journey is particularly interesting to me. I often find that some of my most intense spiritual understand moments have occurred in natural isolation, such as a walk in the woods near Lake Tahoe two years ago. I often find that I truly value peace and isolation, and in many ways I try to separate myself from larger groups when it comes to inquisitive and learning experiences. I never truly seem to find myself finding much use for study groups and I, for better or worse, try to problem solve on my own. I therefore sympathized with Siddharta's struggles in accepting the role teachers had in his life.
Now before I start singing Pink Floyd and run off into the woods naked, I must say I need others in my life if my personal journey or pilgrimage is to be successful. Without my parents, my best friends, and my girlfriend I have no idea how I would manage all the stresses in my life and truly discover what is important. In that way I could never be like Siddhartha. But in the mean time I'll put in my headphones and enjoy my pet sea monkeys frolic in total, peaceful isolation.
If one were to read my blog posts over the semesters, one could come to a reasonable conclusion: I am a heartless bastard. But that doesn't mean I cannot recognize the greatness and strength of others. To me, one of the most inspirational people in history is Mohandas Gandhi. His remarkable story and commitment to nonviolence was unparalleled in his time and he continues to influence people fighting oppression and injustices around the world.
At the center of Gandhi's political resolve and nonviolent mantra was his religion. Gandhi subscribed to the Jainist vow of Ahisma, which is "the development of a mental attitude in which hatred is replaced by love" (Course Anthology 236). He developed this attitude alright, and in his remarkable campaign he showed the world the fruitlessness of British occupation and repression and the absurdity of violence. Britain, on moral and political grounds, was forced to give up India.
I have always thought of Gandhi as a sort of modern day messiah of peace. I often feel that few human beings on Earth could possibly sustain the attitude that Gandhi did throughout his life. In my younger days, I thought Gandhi was an exception, a remarkable man whose answer to adversity wholly went against basic human intuitions. I know this to not be entirely true. Reading about Ahimsa shows that Gandhi indeed drew on many forms of living already developed. Similarly to Jesus Christ's message of compassion, Ahisma urges to "never retaliate nor wish to offend anybody even under extreme provocation" (Course Anthology 236).
Eastern religions tend to have a lot of emphasis on peace, respect, and love. This lent itself to ideas about respecting nature and ecology, some with pretty extreme views, such Mahavira who proclaimed "consumption or use of vegetation in such a way may lead to [a person's] misfortune" (Course Anthology 247). But for the most part these ancient views on ecology and the other lifeforms on earth are remarkably progressive considering when they were written.
Respect and appreciation for all life is even represented through spiritual means, such as the Hindu belief that "Cows should never be killed in any type of sacrifice or slaughtered in any way for food as the killing of cows constitutes the most heinous of all sins in existence" (Course Anthology 242). By introducing moralistic values to our relationships with animals, Eastern religions can give the average adherent a much great connection with nature and animals.
This outlook that many Eastern religions have, in terms of non-violence and appreciation of nature, is one that I truly envy. Granted, judging by the mass ecological degradation and historical violent wars in the area, clearly not all adherents of these religions live by these vows, much like not all Christians are exactly willing to give away their possessions or turn the other cheek. But it is truly fascinating to see how these values can coalesce societies and in individuals such as Gandhi. Perhaps one day, the West will learn the importance of these values and some much need change is made.
The composition and tone of the different testaments is striking. Of particular interest is the overwhelming message of love and peace in the New Testament. Yes, Jesus says that one must accept him in order to enter God's kingdom, but at the same time the stories of Jesus are follwed with miraculous tales of love and forgiveness. Sinners are not looked down upon, the poor are looked at with admiration and love, and God's love is represented in all of us. While I have never considered myself a Christian, mostly for my lack of faith and inability to come to terms with the contradictions in the Bible, I often understand how the New Testament is of great inspiration to billions of people around the world. The message of compassion and love is powerful. I especially love the part of the Lords prayer that states "forgive us our sins; for we also forgive every one that is indebted to us" (Course Anthology 131). It is always quite strange when I read the New Testament and ponder how so many religious people I know never follow its creed. While I never wish to call people I like hypocrites, it is impressive how many interpretations of the Bible people have. Does Joel Olsteen, pastor of Houston's Lakewood megachurch, really head or pay attention Jesus' command to "sell all that thou hast, and distribute unto the poor" (Course Anthology 131)? Of course it is difficult to really follow the Bible word for word, but still I often wonder what Jesus would think of people praying to the Lord in a massive converted basketball arena.
https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgqaAo0OLlDSctSN3ofrI-FWbCfKKUsJ8wqQMi0L6c0ACmtCgph9T_BH5p79urqDX7lHMVH_iO8Hv5Gk9AZLPEyKFF7RZw-oW_S-TWZNx49Hu8uqP6O8OrNKseaqRsLkgcUtDwGvkwCbAqm/s400/popewithmehmet2.jpg Pope John forgiving his would-be assassin. A creed of particular fascination, and one that I don't many humans, let alone Christians, follow, is that of extending love and forgiveness to everyone, including enemies and those that have wronged us. As the Gospel of Luke states, "Be ye therefore merciful, as your Father also is merciful" (Course Anthology 129). This is a particularly powerful sentiment that I think goes against normal human behavior. I am particularly distrustful of the dogmatic leadership of the Catholic Church, but I thought it was amazing when Pope John forgave his would-be assassin after a botched assassination attempt. The issue with these rather idealistic ideals is that barely anyone follows them. In this highly religious country, we also execute the highest percentage of prisoners in the developed world. So where have we gone wrong? Do people read these passages of the Bible and just ignore them? I would like to think not. Few people actually consider themselves to be bad people, and most try as best they can to live moral lives. I think the New Testament is meant to be a guideline rather than a word-for-word instructional manual to how to live a moral life. In that way it is easy to see the impact of the New Testament in modern life. While no one expects anyone to live the life of Jesus, his teachings are nonetheless powerful and inspirational. The New Testament therefore provides spiritual guidance and comfort for millions of people, and its message of forgiveness gives an uplifting example of human compassion in the modern world.
One of the more interesting aspects of compassion that we have touched upon is the human race's compassion for nature. Although for the majority of the modern Western era, nature has been cast aside in pursuit of economic gains, the importance of living in harmony with nature is slowly but surely gaining greater support throughout the western world.
However, a focus on the importance on nature is nothing new. Often, indigenous cultures throughout the world hold the natural world to greater esteem and often assign spiritual connotations with natural phenomena. This may be because these cultures depend on the natural world on a more intimate scale than modern peoples do. Regardless, this tradition is prevelant in many major religions to this day. Hinduism, for example, "engages the world as a creative manifestation of the divine" (Course Anthology 29). The awe and majesty nature has affected Western philosphers as well, such as Virgil who states "See how it totters- the world's orbed might, Earth, and wide ocean, and the vault profound, All, see, enraptured of the coming time!" (Course Anthology 124)
Where then did our current society's lack of concern for the environment come from? My opinion is that the Judeo-Christian faith provides little to no emphasis on respecting the environment of nature and instead emphasizes nature as a gift to man and his unlimited and God-given resource. For instance, in Genesis it is stated "And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, upon all the moveth upon the earth, and upon all the fishes of the sea; into your hand are they delivered" (Course Anthology 117B). Unlike Eastern religions in which nature is a method to connect spiritually with the vastness of all in existence, nature is viewed in the West as representation of God's love for us and such we have the right to do with it whatever we want to.
I picked this image to represent the Hindu tradition of the world being supported by turtle http://cartophilia.com/blog/uploaded_images/turtleworld-789286.jpg
As with many aspects of religion, the attitudes Western religions espouse towards nature can vary by interpretation. Some can view nature as a miraculous symbol of God's will and as such should be considered sacred and protected at all costs. Others still may view it simply as means of survival, with their impact on nature being irrelevant.
I don't exactly know where my own viewpoints on nature come from. Perhaps it is my own fascination with the grandness of nature and the beauty and the scale of it all. Perhaps it is simply my pragmatic opinion that unless we treat the environment in a sustainable fashion we are doomed as a species. But I am certain of one thing: my upbringing in the Catholic faith has little to do with my interest in preserving the environment and nature.
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