Fantasys Inability to Overcome Reality Essay Example for Free

Fantasys Inability to Overcome Reality Essay Although Williamss protagonist in A Streetcar Named Desire is the romantic Blanche DuBois, the play is a work of social realism. Blanche explains to Mitch that she fibs because she refuses to accept the hand fate has dealt her. Lying to herself and to others allows her to make life appear as it should be rather than as it is. Stanley, a practical man firmly grounded in the physical world, disdains Blanches fabrications and does everything he can to unravel them. The antagonistic relationship between Blanche and Stanley is a struggle between appearances and reality. It propels the plays plot and creates an overarching tension. Ultimately, Blanches attempts to remake her own and Stellas existences? to rejuvenate her life and to save Stella from a life with Stanley? fail. One of the main ways Williams dramatizes fantasys inability to overcome reality is through an exploration of the boundary between exterior and interior. The set of the play consists of the two-room Kowalski apartment and the surrounding street. Williamss use of a flexible set that allows the street to be seen at the same time as the interior of the home expresses the notion that the home is not a domestic sanctuary. The Kowalskis apartment cannot be a self-defined world that is impermeable to greater reality. The characters leave and enter the apartment throughout the play, often bringing with them the problems they encounter in the larger environment. For example, Blanche refuses to leave her prejudices against the working class behind her at the door. The most notable instance of this effect occurs just before Stanley rapes Blanche, when the back wall of the apartment becomes transparent to show the struggles occurring on the street, foreshadowing the violation that is about to take place in the Kowalskis home. Though reality triumphs over fantasy in A Streetcar Named Desire, Williams suggests that fantasy is an important and useful tool. At the end of the play, Blanches retreat into her own private fantasies enables her to partially shield herself from realitys harsh blows. Blanches insanity emerges as she retreats fully into herself, leaving the objective world behind in order to avoid accepting reality. In order to escape fully, however, Blanche must come to perceive the exterior world as that which she imagines in her head. Thus, objective reality is not an antidote to Blanches fantasy world; rather, Blanche adapts the exterior world to fit her delusions. In both the physical and the psychological realms, the boundary between fantasy and reality is permeable. Blanches final, deluded happiness suggests that, to some extent, fantasy is a vital force at play in every individuals experience, despite realitys inevitable triumph.

European Continent in the Industrial Revolution Essay Example for Free

European Continent in the Industrial Revolution Essay Historians are divided into various schools of thoughts on the issue of causes of imperialism. There are many opinions favouring all possible options. The biggest reason cited has been the economic dominance. The rapid industrialization of the European Continent in the Industrial Revolution created an unprecedented economic advantage between Europe the areas which later on became their colonies. This economic differential can be argued to be the lead cause of the European quest for colonization. However Industrialization related economic advantage was not the only single reason why some countries choose to become Colonial masters. This process was greatly facilitated by the highly developed bureaucratic system of administration in Europe vis-a-vis the Africa and some what Asian colonies. If economic advantage was the fuel which caused the Imperialism and Colonialism to grow, bureaucracy was its engine and the driver was the third generally cited reason i. e. racial supremacy theories of the times. Europeans believed themselves to be a superior race having a superior religion destined to rule the world forever. Probably it was the degree of all the three factors combined that decided which states pursuer the colonization aims more vigorously than other. If only one element was missing or a shade lower than its counterpart, its success ratio in colonizing maximum area was also lower. Therefore it was the combination of these three factors which decided the ratio of successful Imperialism in Europe. Reference List Empire and Imperialism-Europe retrieved from Internet on 05/09/07 from http://science.jrank.org/pages/7654/Empire-Imperialism-Europe.html

The Importance Of Storytelling

The Importance Of Storytelling In her insightful essay on the tradition of Pueblo Indian storytelling Language and Literature from a Pueblo Indian Perspective Leslie Silko displays the huge role that stories play in the life of the ethnic group she originates from, she reveals the importance of storytelling for her family, ancestors, neighbors, closest friends and personally herself. In spite of the title that draws our attention to the concepts of language and literature, the main and central issue of her essay, which first appeared as a speech for delivering before the audience, is story proper. Story is not a thing to be told at certain moments in certain circumstances, if we deal with the lifestyle of Pueblo Indians. The whole life of those people is saturated with the multitude of stories and stories-within-stories. A Pueblo Indian, from his/her very birth on, hears and listens to the stories, then, growing up, begins narrating them him/herself, and in such a way all his/her life is accompanied by this vivid tradition. Thus, storytelling may be thought of as a texture of their life, for, on the one hand, the entire world and reality are perceived in the light of stories, and, on the other hand, all the collective and individual experience of the Pueblos is transformed into stories and then orally passed on to the following generations. This custom is more than just an equivalent of folklore in European or Asian traditions. Leslie Silko emphasizes that a written speech or statement is highly suspect among her people as it does not allow sharing the feelings appropriately. Mere graphical symbols are not able to express all the copiousness of human experience, but an oral word is. At first sight, it seems somewhat odd for a person reared in European tradition, but if we look back at such ancient celebrities as Socrates who also rejected the written word as contributing to the deterioration of our memory, it becomes not so alien for us as well, although the following epochs established the importance and even the preferable credibility of what is written or typed. The same may be said about the Jewish tradition, its pre-Talmudic period when Torah she be-al-pe  [1]  was prohibited from being put down; the same is about early Christian tradition when Gospels were merely told by one person to another; the Vedic period of the Hindus when their sacred texts were recited orally and were not fixed in written form. There could be found much more parallels to the phenomenon of Pueblo story telling in the history of other ethnic groups and civilization. Leslie Silko goes on and says that, for the Pueblos, language is story (Silko 49). It is most clearly illustrated by the fact that many words in the Pueblo Indian language have their own stories. When a story is told, the teller often goes into the stories of words, and thusly a phenomenon of stories-within-stories emerges. The story becomes a web that is woven in all directions, which is contrary to the convention of linear step by step narrating in European tradition. Language is story, story is language that dialectic unity of Pueblo weltanschauung determines the structure and content of their stories and the essay devoted to them in particular. The basis of any nations, ethnicitys mentality lies in their cosmogonic and theogonic myths, which constitute their collective unconscious, the latter predetermines the style of thinking, living, and interacting of a certain nation. The Pueblo Indians are not an exception here, and the author introduces the Creation story for us to understand the peculiarities of Pueblo perception of the universe. The story is significant both for its parallels and discrepancies with the Biblical creation story; moreover, the latter are more numerous and are worth being mentioned first. The world was created by Thought Woman Tseitsinako thinking of her sisters and, together with her sisters, she thought of everything that is and there appeared the world. Thus, everything that is immanent in our world is a part of the whole; every element, every constituent of the reality belongs to this whole. The humans are also an inseparable element of the universe and belong to this universal entity. Contrary to the Bible where the world emerges as a result of Gods word, or Logos (Genesis 1, 3; John 1, 1-3), the universe appeared through the thought of the goddess and her sisters, the tight link of humans to the nature are also more apparent in Pueblo Creation story. In the Bible, people are created and let in the Garden of Eden directly by God, in the Pueblo tradition they come into the world due to th e hard efforts of the animals Antelope and Badger. Such a world outlook determines the monistic perception of the reality, it influences both the language and the storytelling of the Pueblo people. Stories are the part of their everyday life, they are multidimensional, web-like, organized in a complex structure that stretches far beyond chronological or formal logical framework. There are many repetitions, characteristic of the oral speech, digressions, stories-within-stories etc that make their stories a multilayer texture. There are no separate stories in Pueblo folklore each story is a part of some more general or fundamental story, and the latter in turn constitutes larger stories, so that the whole Pueblo traditional and even modern everyday discourse is one big story with a huge number of smaller and infinitesimal subdivisions. The stories are always bringing us together, keeping this whole together, keeping this family together, keeping this clan together tells us Leslie Silko. The destination of story is thus to preserve the wholeness of the universe. The author gives us three illustrations, three stories that are still being told and re-told until nowadays. The first one relates about a young man who lost his new Volkswagen and felt very bad about it. The structure of the story may be defined as the threefold one: 1) the guy earns money, purchases the car and drives it; then 2) it falls into the ravine and is broken to pieces; 3) there come his friends and relatives trying to offer him consolation. What do they do in particular? They tell stories about the people who also lost their cars in the ravine, moreover, many of them lost their children and parents when their cars were going down into the arroyo. The third part of the story is an essential element of Pueblo storytelling. Those stories join the guys life experience to those of the other people, and when put into that context, his loss is (or seems) not so great, he turns out to be relatively lucky, because he shunned the danger of losing his own and his relatives lives. The stories of the friends and neighbors turn grief into consolation, desperation into hope, loneliness into amiable support. Finally, that guys experience joins the common discourse of people whose cars fell into the arroyo, that guy consequently joins those people, he is not alone and that is the greatest consolation possible in such circumstances. The second story about a girl who drowned herself in Kawaik Lake is more dramatic. There can be also distinguished three parts: 1) girls request to her mother to cook her yashtoah, the conditions her mother announces; 2) girls decision to get drowned; 3) carrying out her decision and her mothers return home. The core part of the story seems to be the second one, for it shows the transformations in the girls decisions and intentions. There are also stories-within-stories here, and certain periods and details are highly repetitive, they are yashtoah, Im going to Kawaik and jump into the lake there and similar phrases. The girl tells the old man about her quarrel with her mother and her suicidal decision, the man, in turn, goes to her mother and tells her what her daughter is about to do. These stories are so intertwined and interwoven, so organically situated in the context, that it is problematic to take them out of there. The story is more or less organized in a chronological order, the sequence of events is not interrupted but attention should be paid to the fact that this story was heard by the author of the essay in a modernized version from her aunt. It is a vivid argument that traditions, and Pueblo storytelling in particular, possess a dichotomic nature on the one hand, they pass the ancient experience of the ancestors on to modern generation, on the other hand, they include the present experience of the people and add them to the common stock of Pueblo history. So, the previous, present and future generations are not separated, they are connected by a strong link of storytelling, which preserves the past and provides space for the future. What is more, this story explains why the butterflies are so beautiful and multicolored. The story of a girl is tightly connected to the biological diversity in the animal world. The third story happens in modern time, but it is nevertheless organized according to the existing pattern of Pueblo storytelling tradition numerous repetitions, associations, reminiscences, stories-within-story etc. The woman goes into details of the troubles of her life loss of husband and mother, hardships of employment etc but it ends with a glimmer of hope, she meets with her aunt and grandfather, the latter gives her a very dear present a silver 1907 dollar, which shocks every member of their family. Later, as she writes, I kept it for a long time because I guess I wanted to have it to remember when I left my home country. The silver dollar presented by her poor grandfather became a material token of her warm memory of her family, childhood and homeland. Thus, the storytelling does not appear to be something that is done at bedtime in the life of Pueblo Indians, it is the essence of their life. Detaching oneself from the mentioned stories, and having a look at the essay as the whole, it becomes evident that the essay itself is a Pueblo story, although told to the non-Pueblo people. It incorporates the analyzed stories, it is originally oral, it is saturated with the monistic worldview and it has a fair chance to be incorporated into a larger piece of storytelling and is already the constituent of the Pueblo Indian discourse. The essay is also peculiar for being addressed to the two worlds the traditional world of the Pueblos and the modern globalized world. This essay intends to initiate and hold a dialogue between these worlds, to deepen the mutual understanding that may result in mutual enriching of the two distinct cultures. The author herself and the people she tells the stories of are inspiring examples of the success on this way of reciprocal understanding. She and the characters of the stories are integrated into modern American society, but they did not lose touch with their cultural and ancestral legacy either. Although this view is not in full accord with Paul Lorenz who states that the values of American Indian cultures have been forced to confront the alien values of European American culture (Lorenz 59). One more important aspect of the storytelling should be paid due attention to as well the unity of teller and listener. Leslie Silko emphasizes the importance of the latter a great deal of the story is believed to be inside the listener; the storytellers role is to draw the story out of the listeners (Silko 51). Ib Johansen, however, views this issue from a bit another perspective In traditional societies storyteller plays an important role; he/she is placed at the very center of the community, and his/her activities are considered as essential to the very self-awareness or sense of identity of the community (Johansen) it is the teller whom Ib Johansen places as the key figure in storytelling. Here we see a classic example of the European approach. As it occurs to me, there is not the notion of central or key role / importance in Pueblo Indian world outlook. Important are all the inhabitants and objects of the world despite their role, size, destination; all of them are of equal relevance, all are necessary, all indispensable, all divine. The monistic and pantheistic approach to life, people, phenomena and objects determines the reverent attitude towards them, on the one hand, and creates difficulties in establishing the hierarchy of values, on the other hand. It is indeed problematic to define what passage is most important in a certain story, or what relations are more preferable either personal, or tribal, or clan ones. Paul Lorenz recognizes that the fiction of Leslie Silko is the product of American Indian, rather than Western, cultural values (Lorenz 59). Indeed, the very style of her essay shares many common features with the traditional Pueblo Indian narratives. It is evident in her reference to ethnologists and anthropologists who tend to differentiate the types of stories the pueblos tell she says that the people of her ethnic group never divide the stories into classes, family stories are given equal recognition (Silko 51). A distinctive characteristic of the storytelling among this tribal group of Indians is that they attach more importance to what is said than how something is said, the content is more important than the form according to Pueblo weltanschauung. The particular language spoken isnt as important as what a speaker is trying to say, writes the author of the essay. That peculiarity is also marked by Ib Jansen when he retells case of an Eskimo woman accused of killing a storeman. Thus, the notions of myth, legend, parable, tale and the like are not quite applicable to the tradition of Pueblo storytelling, they are difficult or, even impossible, to differentiate in the context of their culture. The Creation story, Home Country story, the story of the young mans Volkswagen and the speech of Ms Silko are of equal relevance and credibility in the eyes of Native American. They do not abandon negative stories of their own families and clans; they are always trying to convey the content, essence of the story so that the expressive means retreat to the background. The cosmogonic and sacred myths are as plausible as their own experience in the context of Pueblo Indian Culture. Summing up, it is reasonable to point out that Language and Literature from a Pueblo Indian Perspective and the other works mentioned in this paper focus on the essential characteristics of Pueblo peoples storytelling tradition, they emphasize its monistic worldview, illustrate how several stories may unite into one; their language and the whole life are tightly linked to the stories and cannot be imagined without each other. Pueblo Indian storytelling tradition cannot but be recognized as a truly valuable constituent of the American and world culture.

Dogma :: essays papers

Dogma Dogma is the latest movie from director Kevin Smith, whose previous movies Clerks, Mallrats, and Chasing Amy have become cult hits. This movie should be no different from the last three. Smith has more star power then ever to work with in this movie with such stars as Ben Affleck (who had a part in the Mallrats), Matt Damon, Chris Rock, Linda Fiorentino, Salma Hayek, and even rocker Alanis Morissette as God. The story is about two fallen angels, Affleck, and Damon, who has spent the last two thousand years on Earth and are looking to find their way back to heaven. But if they get their wish and pass through the archway of St. Michael’s Church history would be reversed and mankind will be destroyed. So God picks an abortion clinic worker, Fiorentino, along with the 13th apostle, Rock, and two profits, Jay and Silent Bob (both from Clerks, and Mallrats) to stop the two angels. Smith knows how to direct a great movie with out the high budget explosive action, and special effects. He can draw you in with great dialogue, and funny everyday situations. Smith can take a serious subject matter, such as Christianity in America today, and turn it into a funny comedy without coming off harsh. Smith first broke onto the scene with Clerks, A funny story of a convenient store worker who is called in on his day off, and a video store worker who wants nothing to do with the public he so poorly serves. The movie is shot in black and white, but you’ll soon find yourself not even noticing it once you get locked into a great story. In Smiths’ next movie, Mallrats, Smith directs a story about a man who breaks up with her girlfriend because her father wants her to be a contestant on his new dating show on public access TV. But soon all hell breaks loose when the Mall security guard has other plans, but with the help of Jay and Silent Bob things at the mall are about to change. Chasing Amy was Smiths last movie before

Structure and Function Essay -- Medical Research

First labelled an oncogene upon its discovery in 1979, p53 (or TP53 in humans), was correctly re-labelled a tumour suppressor a decade later following the discovery that the gene previously being studied was, ironically, a mutant. Now realised as the most common mutated gene, found in a staggering 50% of cancers, p53 is a keystone in the face of cancer. Its structure and functions continue to be delved into. Amino acids, genome stability, tumour suppression, iPS? Gene Structure 53 kilo-Daltons in size, 11 exons and 10 introns, p53 gene is located on chromosome 17. Using a clone isolated from a cDNA library of simian virus 40- transformed human fibroblasts, Mcbride et al. (1985), identified the location of p53 gene. Using karyotypic analysis and Southern analyses, they narrowed down the exact position of the p53 gene to the most distal band on the short arm of chromosome 17- the telomeric band 17p13. Structurally abundant in domains, p53 has three main functional domains and 393 amino acids in total. The first domain, the N-terminal (NH2 terminal) houses amino acids that are important in transactivation. In vivo, p53 requires amino acids F19, L22, and W23 found in the N-terminal for transcriptional activation (Lin et al., 1995). Present also, are the amino acid residues 22 and 23, although positive- regulators of transcriptional activity, are later to play a role in the negative-regulation of p53. In highlighting similarities between p53 protein-DNA interactions to other protein-DNA complexes, Cho et al. (1994), point out that p53 uses a loop packing at the NH2-terminal part of the alpha helix to make extra connections to the bases in the major groove of DNA. The C-terminal (carboxyl terminal) —61 important amino aci... ...anaka, S., 2009. Suppression of induced pluripotent stem cell generation by the p53-p21 pathway. Nature 460, 1132-1135. Lee, S., Elenbaas, B., Levine, A.J, and Griffith, J., 1995. p53 and its 14 kDa C-terminal domain recognize primary DNA damage in the form of insertion/deletion mismatches. Cell 81, 1013-1020. Levine, A.J., 1997. p53, the cellular gatekeeper for growth and division. Cell. 88, 323-331. Lin, J., Wu, X., Chen, J., Chang, A., and Levine, A.J., 1995. Functions of the the p53 protein growth regulation and tumour suppression. Cold Springs Harbour Symposia on Quantitative Biology LIX, 215-223. McBride, O.W., Merry, D.E., Oren, M., and Givol, D., 1985. The gene for human p53 cellular tumor antigen is located on chromosome 17 short arm (17p13). Proc. Nat. Acad. Sci. 83, 130-134.

The Crimes of Crime and Punishment :: Dostoevsky Crime and Punishment

The Crimes of Crime and Punishment Our topic for this paper is Crime and Punishmet, by Fyodor Dostoevsky   . There are several different issues on this subject.   We chose three main points to talk about: The Crimes, the People who solved them, and the different types of punishments.   These are the topics we chose for our report.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Crime in the nineteeth century was rapid though out London.   But because of all of the poverty and sickness in the streets, crime was the only way to survive.   Most of the crimes that took place in London were crimes that involved stealing.   Pickpocket gangs and street gamblers were a regular sight when walking down a major London street.   Prostitution was also a big money maker on the streets, done by both girls and boys.   But crimes though out the middle class and rich were mostly property crimes and disputes which made up 90% of all crimes committed by the upper-class.   In Victorian England and like   today there a two categories which crimes fall under.   "Indictable" which is the same as our felony crimes that make up all of the major crimes.   These crimes consist of: Murder,   armed robbery, burglary, larceny, rape, and assaults on the police.   The next called category is called " Summery " crimes which is equal to our misdemeanor crimes. Summery crimes were all minor crimes such as: Property crimes, Vagrancy, Drunkenness, Prostitution, Minor Larceny , and all other minor offenses.     Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Probably the most famous criminal in the Victorian period was " Jack the Ripper ". Jack the Ripper was " the first modern sexual serial killer" ( Sugden, pg.2) Jack's trademark was the killing of female prostitutes.   But not only did he kill them, he would surgically remove organs and intrails and place them near the dead body. "Jack the Ripper" wasn't his only nickname, he was also called " the Whitechaple murder " because   the body's were found near the Whitechapel Road, and " The Leather Apron" because of a man that would come by and beat up the prostitutes for no reason.   Jack the Ripper is credited for 9 killings, but police think that he might be responsible for more.   All of the killing accrued with in one square mile.   Jack is described as carrying a long knife in which he would cut open his victims, and a black Gladstone bag, the contents of   which is unknown.

Political and Socioeconomic Essay

The communication gap between First and Third world feminist, as expressed by Narayan lies within a cultural setting: though Western feminism is still an upholding to the rights of women, Third world feminism speaks towards a culture’s specific issues, as Narayan writes, â€Å"I am arguing that Third-World feminism is not a mindless mimicking of ‘Western agendas’ in one clear and simple sense – that, for instance, Indian feminism is clearly a response to issues specifically confronting many Indian women† (13). Thus, feminism is explicit to country and cultural beliefs, not hinging upon a predetermined, or in this case Western view. There are many people, mostly women, who have been fighting for their equal rights – and we now commonly call this as feminism. Feminism started not merely on 19th century, but even during the 17th to 18th century. This is the very reason why feminists have gotten so much attention from well respected organization and government officials. With this idea in mind, many are now asking, who are the women who started the feminist movements and what prompted them to initiate such action? By digging deeper to what the real meaning of feminism is, it can also be identified the first few women who fought and strived really hard just to show the world that feminism is indeed worth fighting for. These women have their own issues that they highlighted and it all boils down to the fact that females are not just a decoration for males, instead, they are people who can be effective even in dealing with other important aspects of he society like the government. Feminists’ ideas started during the time of the infamous Enlightenment, with Lady Mary Wortley Montagu and the Marquis de Condorcet who initiated championing women’s education. The first scientific society for women was founded in Middleberg, a city in the south of the Dutch republic, in 1785. Journals for women which focused on issues like science became popular during this period as well. Mary Wollstonecraft’s A Vindication of the Rights of Woman is one of the first works that can be called feminist, although by modern standards her comparison of women to the nobility, the elite of society, coddled, fragile, and in danger of intellectual and moral sloth, does not sound like a feminist argument. Wollstonecraft believed that both sexes contributed to this situation and took it for granted that women had considerable power over men. Indeed, it was during the late 17th century to the early 18th century that the earliest works on the so-called â€Å"woman question† criticized the restrictive role of women, without necessarily claiming that women were disadvantaged or that men were to blame (Deckard, 1975). When 18th century came, the movement is generally believed to have begun as people increasingly came to believe that women were treated unfairly under the law. The feminist movement is rooted in the West and especially in the reform movement of the 19th century. The organized movement is dated from the first women’s rights convention at Seneca Falls, New York, in 1848 (Deckard, 1975). This feminism started not on one place or country, but coincidentally, a lot of women from various countries around the world fought for their rights as and equal and rightful members of the society. Emmeline Pankhurst was one of the founders of the suffragette movement and aimed to reveal the institutional sexism in British society, forming the Women’s Social and Political Union (WSPU). Often the repeated jailing for forms of activism that broke the law, particularly property destruction, inspired members went on hunger strikes. Due to the resultant force-feeding that was the practice, these members became very ill, serving to draw attention to the brutality of the legal system at that time. In an attempt to solve this the government introduced a bill that became known as the Cat and Mouse Act, which allowed women to be released when they starved themselves to dangerous levels, then to be re-arrested later. (Deckard, 1975). Meanwhile, the Feminist movement in the Arab world saw Egyptian jurist Qasim Amin, the author of the 1899 pioneering book Women’s Liberation, as the father of Arab Feminist Movement. In his work Amin criticized some of the practices prevalent in his society at the time, such as polygamy, the veil, or women’s segregation, and condemned them as un-Islamic, and contradicting the true spirit of Islam. His work had an enormous influence on women’s political movements throughout the Islamic and Arab world, and is read and cited today (Deckard, 1975). Various women were able to raise their voices during that time. They were able to capture the attention of many and hear out their grievances. Let us take a closer look at each of the famous and most influential women during this Abolition Movement, and create a more prominent appreciation on their ways and methods of fighting for their cause. Among the most influential women whose actions were all aimed at highlighting the feminist rights, the Grimke sisters (Sarah Grimke and Angelina Grimke Weld) topped the list. Motivated by religion and a desire to live a useful life, they were among the first American women to speak in public. They wrote a number of tracts against slavery and for woman’s rights. To abolitionist acclamations, Angelina became the first American woman to address a state legislature. Both sisters would remain abolitionists and woman’s rights activists for the remainder of their lives with Angelina concentrating on the abolitionist movement and Sarah concentrating on the woman’s rights movement (Lerner, 1998). Sarah Grimke offered the best and most coherent Bible argument for woman’s equality yet written by a woman. She was also able to identify and characterize the distinction between sex and gender; she took class and race into consideration; and she tied the subordination of women both to educational deprivation and sexual oppression. She identified men, individually and as a group, as having benefited from the subordination of women. Above all, she understood that women must acquire feminist consciousness by conscious effort and that they must practice asserting their rights in order to think more appropriately (Lerner, 1998). Angelina, on the other hand, in several of her pamphlets and speeches, developed a strong argument for women’s rights to political equality. In her insistence on women’s right, even duty, to organize for political participation and to petition, she anticipated the practice and tactics women would follow for the rest of the century. In both her â€Å"Appeal to Southern Women† and in her â€Å"Letters to Catherine Beecher† she fashioned a defense of women’s right to organize in the antislavery cause which connected it with the causes of white women and influenced the practice of several succeeding generations (Lerner, 1998). It is therefore in culture that the main difference between First-World and Third-World feminism lays. The treatment of women in India is one filled with hypocrisy. In Narayan’s essay, the India chastises Western civilization for their treatment of women; for instance, Indian women were permitted to attend higher education classes decades before the English even considered the aspect. Indian’s say that they treat their women as goddesses, while the West treats their women far less as equals, but this in turn is duplicitous, in examples Narayan gives of the treatment from men received by her grandmothers, and her mother (chastisement, beatings, and submissiveness, and silence). Narayan gives childhood examples of how she became a feminist, and they are not dominantly rooted in the idea of Westernization, but culturally in a Third-World view, as she writes, â€Å"†¦though I cannot bring myself to it, of her pain that surrounded me when I was young, a pain that was earlier than school and ‘Westernization’, a call to rebellion that has a different and more primary root, that was not conceptual or English, but in the mother-tongue† (7). This then gives insight into how feminism isn’t dependent upon the introduction of Western culture in liberating women, but is in fact contingent upon a witness’s own account of oppression and their reaction to that oppression, that is that Narayan’s own rebellion was a response to her mother’s sadness in being trapped by her mother-in-law and her marriage. This exemplifies the difference between First-World and Third-World feminism, the fact that Narayan must contend with the paradigm of Western feminism instead of simply revered as representing her own culture’s fault; Narayan is not representing Western ideas but is only supporting equality and fair treatment for her fellow Indian women. In the Indian culture, women are perceived to become wives first and their own identity as a person is wiped away by such a paradigm, this is true for the incentive of women’s movements, the West included. Indian wives are submissive and the Third-World culture enhances this notion by parlaying women into marriage at the age of thirteen (as Narayan’s grandmother had done), and treating them as Other rather than as Self. Narayan writes of the predominant sentiment found in India in regards to women, â€Å"They were anxious about the fact that our independence and self-assertiveness seemed to be making us into women who lacked the compliance, deference, and submissiveness deemed essential in good â€Å"Indian† wives† (8). The wife and mother ideas of women are predominant in most cultures, and the concord factor between First and Third world feminism is united in this fact, and their rebellion against such submissiveness. The culture of feminism is presented as one that has great bonds with politics. For both First-World and Third-World feminism there is no difference in the root of feminism when it is in politics, and political campaigns that women are often secluded: in schooling, voting, and citizenship, women have been treated secondarily in both First and Third world cultures. Therefore, Narayan’s generation of Third-world feminist aren’t rebelling because of Westernization, but because in their own politics women have been forgotten in India and in the West, â€Å" It takes political connections to other women and their experiences, political analyses of women’s problems, and attempts to construct political solutions for them, to make women into feminists in any full-blooded sense, as the history of women’s movements in various parts of the world shows us. † Therefore, the dichotomy of First-World and Third-World feminism finds harmony in this political connection. The westernization of Indian has been blamed for the rebellious nature of feminism and even the introduction of the women’s movement, but in fact, it is the own culture’s deviant nature that gives rise to the necessity of feminism. Narayan gives example of her cousin being tortured with cigarettes and being locked away while in another country and keeping silent about it for years until a relative came to visit. The silence is the devastating part of the story; in Indian culture, it is supposed and indeed ingrained in Indian women to hold their tongues, and be submissive, and not innocent, but obedient. Yet, western culture was seen to pervade the Indian traditional way of living, â€Å"Veiling, polygamy, child-marriage, and sati were all significant points of conflict and negotiation between colonizing â€Å"Western† culture and different colonized third-World cultures. In these conflicts, Western colonial powers often depicted indigenous practices as symptoms of the â€Å"backwardness and barbarity’ of Third-World cultures in contract to the â€Å"progressiveness of Western culture. † The figure of the colonized woman became a representation of the oppressiveness of the entire ‘cultural tradition’ of the colony. â€Å" (17) The effect of this colonization of Indian women was one of conflicting progressiveness. Traditions of Indian culture were already bred with English sentiments (such as the sari) and English clothing was continually being upgraded and introduced into Indian culture; in fact men were wearing suits long before women were allowed to change into less traditional clothing. In one example Narayan gives, she and her family went on a vacation in a more rural part of the country and she was instructed to wear her Indian clothing and not her Western clothes because she had hit puberty (though in the city nothing was wrong with such clothes), Narayan writes, â€Å"My story reveals that what counted as ‘inappropriately Western dress’ differed from one specific Indian context to another, even within the same class and caste community†(27). The effects of Westernization therefore and colonization give rise to differing ideas of what constitutes traditional wear from one part of the country to another. In conclusion, Narayan gives insight to how differing opinions of feminism are still spurned from similar ideals. Third-World feminists are not ‘outsiders within’, that is, they are not denying the tradition of their country, but instead, feminists need to challenge some of the more patriarchal rules of India. Third-World feminists are not denying their culture, but are asking for change. Work Cited Ahmed, Sara (2004). â€Å"The Cultural Politics of Emotion†. Routledge Publishing Boydston, Kelley, Margolis, The Limits of Sisterhood, p. 178. Deckard, Barbara. 1975. The Women’s Movement: Political, Socioeconomic and Psychological Issues New York: Harper & Row. p. 253. Gerda Lerner. 1988. The Grimke Sisters from South Carolina: Pioneers for Women’s Rights and Abolition. Oxford University Press. Narayan, Uma. Speech and Silence in the Mother Tongue. Yee. Shirley J. Abolitionist Movement. February 2002. Sunshine for women.