Effects Different Types Of Discrimination And Oppression Can Have Social Work Essay

Effects Different Types Of Discrimination And Oppression Can Have Social Work Essay With particular emphasis on education this work will examine the effects different types of discrimination and oppression can have on minority groups in general, before progressing to address the effects on specific minorities. This will include considering the effects, personal, cultural and structural levels of discrimination have on groups such as: ethnic minorities, non-English speaking and disabled and low socio-economic status children. Focus will then shift to evaluate the success some informal measures have had in combating such effects and if they have redressed the balance for societies minority groups. In this respect, the impact of equal opportunities, anti-discriminatory practice, social inclusion, participation and empowerment and advocacy will be analysed through experiences of non-English speaking families, children of different sexual orientations, disabled and traveller children. The inter-relationship of these informal measures will be noted as will the multiplicity and increased magnitude the effects of discrimination will have on children belonging to more than one minority group. Social stratification refers to the way societies rank people into hierarchical categories, this is a means by which one group exerts power over another and can result in minority groups being discriminated against and oppressed when this power is unjust or cruel (Macionis and Plummer 2008). Discrimination can therefore be described as behaviour that has the effect of disadvantaging a particular group of people, and within multi-faceted societies a tendency exists to discriminate against groups based on factors such as gender, disability, religion, race and class (Malik 2009). Thompson (2003) argues, the major outcome of discrimination is oppression and the insidious relationship between the two, is that the former causes the later. Thompson (2006) also refers to his PCS analysis as a framework in recognising discrimination takes place via interlinked and constantly interacting relationships between ones personal feelings, cultural beliefs and messages received from a powerful structural level. This re-enforces the complex nature of the roots and explanations of discriminating behaviour. Adding to the complexities of discrimination are the types and various vehicles used to perpetuate it, one of which is stereotyping which can be both an unconscious and conscious processes (Malik 2009). Through stereotyping, some minority groups are labelled and negative images or expectations are attached to these groups (ibid). The effect of this, for young people from any of the previously mentioned minorities, can result in them engaging in a self-fulfilling prophecy loop, whereby one is conditioned to conform to other peoples expectations of them. Through this process the child will not fulfil their potential in life and their self-perception will be seriously affected resulting in low self-esteem (Malik 2009). Allowing some children to claim social superiority over another group based on race, gender, class and other social groupings, will result in false perceptions about society and an opposite self-fulfilling prophecy (Lindon 2004). The notion of racial discrimination resulting in low self-esteem was examined by Clark and Clark in a study into the effects of discrimination on self-perception of black children. They concluded, racial discrimination resulted in black children entering a cycle of self-hatred based on skin colour and consequently positive peer group identification suffered (Sturt 2000). In addition, children from ethnic minorities are at greater risk, than their non-ethnic minority peers, of experiencing direct discrimination in an educational setting through name calling or physical abuse from other children. This may result in negative feelings including isolation/exclusion from mainstream society, low self-worth, culminating in low educational attainment thus constructing barriers to future employment, health and life chances (United Nations 2000). This may be further compounded if these children do not have English as their first language, with non-English speaking parents and without adequate language support within the structure of the school setting. Discrimination such as this may be described as unconscious or institutionalised, or both, affecting a childs emotional, social and cognitive development whilst giving rise to feelings of; lack of cultural dignity, being ignored and avoided with a general lack of independence or empowerment leading to depression (Moonie et al 2000). This example provides a working illustration of interactions and relationships between Thompsons personal, cultural and structural levels of discrimination (Thompson 2006). Concerns over institutionalised and unconscious discrimination towards disabled children within school playgrounds were highlighted, in recent research by Wooley et al (2006). The effects of organisational, social, physical and attitudinal barriers on disabled children ranged from; shortened or no break-times, grouping all disabled children together during breaks, heightened concerns over risk taking resulting in limited play opportunities thus exclusion from peers, a disproportionate length of playtime spent in exclusively adult company to the playground environment not being adapted to suit the needs of disabled children (ibid). This gives rise to concerns including; isolation and exclusion of disabled children, educational institutions fostering a learned helplessness self-concept, and the increased probability of re-enforcing negative stereotypes of disabled children (Wooley et al 2006). The impact of discrimination for disabled children is heightened within education for those with dual memberships to minority groups, such as belonging to a low socio-economic group and being disabled (Oliver 2009). Effects of discrimination on disabled children outlined above, coupled with evidence that poorer children do not attain the level of qualifications their better off peers aspire to, are significant (Gentleman 2009). This is linked to a lack of equivalent advice, mentoring and support available to middle class children, as well a lack of finances playing a role in lower leaving age and non-take up of further/ higher education (ibid). The implications of belonging to poorer families has a bearing on childrens health, diet and impinges on all areas of development which then discriminates against high educational achievement, and low expectations of such children is reflected in results throughout the education system (Harman 2010). Bernstein (2003) further argues, through his elaborated and restricted code theory, lower class children are discriminated from any learning environment, as they are more comfortable using a restricted language code which assigns significantly different meanings to spoken language than their middle class peers who use an elaborated language code. He explains educators use this elaborated code, thereby discriminating against working classes, resulting in these children turning away from education due to feelings of; inferiority, boredom and not being represented in educational role models, resulting in low grades hence a repetitive cycle of generational poverty (ibid). Effects including those outlined above are a growing concern for society and have highlighted the increasing need to tackle discrimination with a positive attitude to change. Thus resulting in a two-pronged approach, using best practice/informal measures underpinned by formal legislation/policies (Millam 2002). Informal measures are not mutually exclusive in tackling discrimination. This is illustrated by elements of anti-discriminatory practice overlapping, supplementing and feeding into equal opportunities and social inclusion, thus promoting participation, hence enabling empowerment and advocacy (Malik 2009). Promoting equal opportunities within education is crucial if unfair inequalities between groups are to be successfully addressed (UN 2000). Therefore in schools which have children from ethnic minorities whose first language is not English, all barriers should be eliminated to ensure full participation from the child and their family (Moonie et al 2000). This might include ensuring newsletters and welcome signs within school can be understood by all families, arranging interpreters during parent/school consultations and providing children with individual support within the classroom (ibid). It is also important associated negative stereotypical images are eradicated from books within the classroom, and might also involve cultural and religious differences being celebrated by encouraging appropriate culture tables to be displayed and discussed (MIllam 2002). Whilst this informal measure might redress some imbalances and promote equal opportunities for non-English speaking children, teachers unions are concerned about the added burdens this incurs. Their worries relate to increased financial and resource pressures on individual schools and local educational authorities arguing promoting equal opportunities to this minority group seriously undermines the quality of education given to pupils as a whole (Kirkup 2007). Applying equal opportunities through anti-discriminatory-practice to eradicate discrimination and oppression can be aided by using Thomsons PCS analysis to understand and challenge such behaviour (Thompson 2006). Applying this theory to explain why children and teachers might practice hetrosexualism reveals that personal, direct prejudice against gays, lesbians or bisexuals is commonplace and rarely challenged, this is re-enforced culturally by negative stereotypical images and jokes aimed at this minority group and is backed up structurally by being seen as threatening to religious beliefs and family values (ibid). Understanding this relationship allows anti-discriminatory practice to be actioned on all three levels by; challenging discriminatory language, whether delivered through jokes or otherwise (Teacher Net 2007). Ensuring discussions are raised within school settings in order to eliminate negative stereotypes associated with persons of ] different sexual orientations, warrant ing all books do not depict only typical nuclear families and promoting sexual diversity in society in a non-threatening but serious manner (ibid). Some of the afore-mentioned anti-discriminatory practices may be relatively easily implemented in primary school settings, however, secondary schools prove more challenging environments to confront such discrimination and deep rooted prejudices (Curtis 2008). In some secondary schools staff report being afraid to challenge homophobia for fear of making themselves targets of abuse, or being seen to promote homosexuality. Teachers also feel they will not be supported by parents if they tackle homophobic behavior (ibid). This again highlights the interplay between Thompsons PCS levels and the direct, indirect and institutionalized nature, within education, of discrimination against this minority group (Thompson 2006). Social inclusion of disabled and special educational needs (SEN) children into mainstream education has been embraced by the Scottish Government (2007) whose main aim was, the achievement of equal access to, and participation in skills and learning for everyone, including those trapped by persistent disadvantage. CSIE (2008) believes inequalities and discrimination will reduce as a result of integration. Through valuing diversities between students and embracing all types of learners within the school community they see developmental benefits to all children. Integration is viewed as integral to the de-structuring of physical, societal, attitudinal and legal barriers confronted by disabled learners (ibid). There is however growing concern appropriate staff training and increased numbers of specialist staff are not in place within Scottish Education to make social inclusion of disabled children work (Montgomery 2004). These concerns are added to when statistics of exclusions from Scot tish Schools show that children with SENs in mainstream education are three times more likely to be excluded than non SEN children and thirteen times more likely if the child is also in receipt of free school meals and looked after by a local authority (Scottish Government 2008). Many minority groups feel their voices are not heard and their level of participation in decision making is compromised, this can be a particular concern for children as this ageism can lead to discrimination (ATL 2010). Schools can address this by practicing simple measures ensuring participation such as: children deciding on story endings, meaningful decision making through representative pupil councils and involvement in writing positive behaviour policies (ibid). Engaging children in participation and by listening to their views raises self-esteem and equips children with valuable decision making skills (Clark n.d.). The quality and degree of participation can be assessed using Harts Ladder of Participation; which shows the higher the level of participation the more autonomous the child feels. It also outlines the dangers in appearing to allow children to participate which may be simply tokenistic or manipulative on the part of the adult (Fletcher 2008). Levels of participation links to increased empowerment and the minority group of traveller/gypsy children has consistently been identified as segregated from society and requiring advocacy in order to have equal opportunities (STEP 2009). Due to racial discrimination, cultural mistrust of educational establishments, and the nomadic nature of their lives, the uptake of education has been low and has been influential in rendering empowerment out of reach to the majority of travelling children. In efforts to combat this inequality and provide much needed advocacy, outreach teachers educate the children in their communities whilst trying to encourage mainstream take-up (OHanlon and Holmes 2004). This approach has had limited success in bridging the equality gap and eliminating discrimination and oppression, but has had some success at promoting more positive images of travellers and providing/maintaining vital links with other services (Myers and Bhopal 2009). It is hoped this analysis has been successful in highlighting devastating life-long impacts discrimination and oppression can have on the lives of minority groups in society. These effects span all developmental areas and can result in compromised health, education, life chances thus impinging access to societal services. Complexities surrounding why people discriminate against minority groups can be better understood and more effectively challenged using Thompsons PCS theory. Whilst informal measures are important factors in combating discrimination and oppression their success concerning some minority groups is measured, illustrated in problems encountered by education services integrating disabled children within mainstream education. General consensus appears to be; more funding and training is required rendering this workable. Similarly promoting equal opportunities to non-English speaking children is important, making significant differences to cultural identity and inclusion within the wider community but financial concerns arise. Informal measures have had little impact on travelling communities as they are still generally socially-excluded. Negating effects of discrimination is a complex balancing act with no easy solution.

Compare and Contrast Hinduism and Christianity Essay

A. Christian and Hindu Hinduism is one of the oldest religions of the world. Its followers are called Hindus. Its largest following is found in India. Hinduism traces its roots to the Indus Valley civilization about 5000 years ago. It is an intermingling of the  Ã‚  Ã‚   religion of the nomadic Aryans (indo –European tribes) called Vedism and the more sophisticated indigenous Indian native beliefs and practices, often referred to as â€Å"Indus valley culture†(Famighetti, 1996, 654). It has no single founder or creed but drew on many traditions as it evolved. In spite of the fact that it was subject to many influences (a little Islam practices are incorporated into it) it stayed flexible enough to be the dominant faith of most people of India (Hammer 1982). After the Aryans, Hinduism went through many developments and in 1200 AD the religion was officially named â€Å"Hinduism† by the Muslim invaders. There is a minimal organization in Hinduism and an absence of creed particularly because Hinduism operates more as culture than a religion. The religion is so diverse in scope that it does not fit well into the western concept of religion but rather it leans more to a commitment to or respect for an ideal way of life, known as Dharma: eternal order, righteousness, religion, law and duty (Hammer 1982). In a much later time, a new kind of religious movement, Christianity, was founded around AD 30. Christianity is based upon the teachings of Jesus, a Jewish carpenter who resides in the Roman province of Palestine. He was a popular figure in that part of the world because he was known to perform many miracles of healing. His life and his teachings are found in the Bible– the first four gospels of the New Testament; Matthew, Mark, Luke and John. These gospels were written by diverse authors (excluding Jesus). Jesus Christ is believed to fulfill the prophecy of Messiah (a redeemer of the world) in the Old Testament. In fact, the main teaching of Christianity is that Jesus died on the cross to reconcile sinners back to God. He offers unconditional love and forgiveness to those who accepts him as Lord and Savior. He gained many followers especially after his â€Å"resurrection† and before long, amidst persecutions; Christianity became the official religion of the many provinces of the most powerful Empire in that era, Rome. At present, Christianity is embraced by many countries of the world (Crofton, 1991, 312-313). B.   Two characteristics of each religion The Christians believed in a Triune God; God the Father, God the Son (Jesus Christ) and God the Holy Spirit. Although they are three, they are also considered as one (monotheistic). The Christian concept of Trinity is that God is one but manifested himself  Ã‚   in three ways, each with separate function. As God the father, he expresses himself as the Supreme Creator of everything, whether seen or unseen, as God the Son he expresses himself as God born as man (incarnation) with a mission to reconcile man back to God by dying in the cross as a sacrifice for sin, and as God the Holy Spirit he expresses himself as a spiritual Being who indwells Christian believers to impart to them the power and strength to overcome the trials and temptations while living on earth(Boettner , 1976 , 80-81 ). The Hindus, on the other hand believed in a supreme being (Brahman) who is thought to be present in all creatures and that, at the same time, creatures are also considered as part of him. They believed in many different gods and goddesses, but all are considered to be symbols and expressions of Brahman. Each deity can appear in many forms or incarnations. Their most important expressions or manifestations of Brahman are Brahma the creator, Shiva the destroyer and Vishnu the preserver (Crofton, 1994, 304). Although the west may consider the Hindu faith as polytheistic, Hinduism can be viewed as Trinitarian, one God in three major manifestations: Brahman, Vishnu and Shiva. However, Hindus can be accurately described as henotheistic; they adhere to the belief that gods and goddesses are facets, forms, manifestations, or aspects of the one supreme God (Perry, 1988, 230). The Christians also believed that man lived only once on this earth and after he dies he is destined to two places, Heaven or hell. Heaven is for those who lived a godly life on earth, who ask for forgiveness of their sins and acknowledge Jesus as their Lord and Savior. Together with God and his heavenly beings the â€Å"saints† will live a life of bliss forever.   Hell is the destiny of those who persisted in transgressing God’s established Law, revealed to man through the Bible, and to those who did not acknowledge Jesus as their Lord and Savior. They will be with the Devil forever and be tormented without end. Wherever he may end up, death eternally liberates man from a life on earth (Crofton, 1994, 312-313). The Hindus, on the other hand, believed that after a man die he would be reincarnated into another life depending on Karma. Karma can be understood most simply as the accumulated good and bad acts of man’s previous lives, which consequently determines his type of birth, length of life and kinds of experiences in the next life. Hindu concept of reincarnation is the continuous transfer of one’s soul from body to body. Hindus believed that good Karma assures a person of being reborn into a better life. A person with bad Karma may not be reborn in a human body, but perhaps as an animal or insect. In Hinduism, the goal is liberation from an endless cycle of rebirth (Perry, 1988, 230). B. Similarities and Differences between Each Religion’s Concepts of each of the two characteristics, Both religions are similar in their belief of a Triune God (although in Hinduism it cannot be accurately stated that they believe in Trinity because there are other lesser gods and goddesses that vie for worship).   In the two religions the first and second and third persons of the Trinity are similar; as God the creator, God the preserver and God as the destroyer.   However there are obvious and important differences in their characters or functions.   Brahma is considered a very impersonal God because he should not be disturbed by man in fulfilling his duties and obligations as a creator (Cory, 1986, 10). God the Father on the other hand longed to have a personal relationship with man and in fact many verses in the Bible expressed his desire to be man’s provider, sustainer and protector.   He even promised man that whenever man calls him, he would answer him (Thompson, 1983, 812). In the case of Vishnu he is so different from God the Son because of the fact that whenever dharma on earth is threatened Vishnu travels to earth in ten incarnations including as fish and tortoise (Crofton, 1994, 304). God the Son for his part traveled to earth only once to settle the issue of sin (which threatens whatever is good on earth) and to accomplish this mission he was born incarnate as full God and full human in the person of Jesus Christ only. Unlike Vishnu (who lived in milky waters of Vaikunth surrounded by thousands of hooded serpent) he lived a truly human life subject to all of its trials and temptations (McDowell, 1991, 271-276). Lastly, Hindus knew Shiva as a destroyer in a positive way; he destroys imperfections, illusions, desires, attachments, impurities and ignorance for the welfare of the world and those who inhabit it (Perry, 1988, 304). Although God the Holy Spirit can be an agent to dispense judgment on errors like Shiva, he is different from Shiva in the sense that his primary function is to empower men to live a godly life by indwelling in them so that they themselves will overcome whatever is negative in this earth (Thompson, 1983, 1112). Unlike the Brahman who can manifest himself in various forms and in innumerable gods and goddesses, the Christian God does not manifest himself aside from the three mentioned above (Thompson, 1983, 76). Also, while in Hinduism it is believed that all things are part of Brahman, in Christianity God is distinct from his creation. He does not in anyway appear as a fish or tortoise but may use his creation to advance his purposes through the exhibition of his power (Thompson, 1983, 646). With the case of the doctrine of the afterlife, both religions believed that there is life after death and this next life is made possible because of the existence of the immortal human soul. Both religions also believed that whatever man’s state will be in the afterlife is determined by the actions he had while living on earth. However, similarity ends here for both religions because surrounding this doctrine are many obvious differences. In Christianity, there are only two destinations, the good to heaven, and the bad to hell. The human soul is transported to these places and will permanently live there forever. There is no way that his eternal condition can ever be reversed or change. Also his death is the final liberation of human existence, there is no way that he will ever be born again either as man or in any other form. Moreover, his destination will determine whether he will be finally liberated from any human suffering or continue to live with it in eternity. If he ends up in heaven, then he will be liberated from suffering but if he ends up in hell, suffering will be his lot (Crofton, 1994, 312). In Hinduism, however, after the physical death, man is going to be reborn either to a better life or to a worse one depending on karma. Good karma enables him to be reborn to a better life, perhaps from a peasant to a king, or for a bad karma to a worse one from a peasant to an insect. Departed soul search and find out a body, where it can continue doing what ever it left off in the last life. The Hindus believed that as long as the ‘soul’ engages in egoistic and desire ridden actions, considering himself to be the doer of his actions, he will be forever subject to the cycles of birth and deaths and the laws of nature. The only way to be liberated from this endless cycle is to perform selfless desireless actions for humanity and to offer to God detached devotion and sacrifices, acknowledging him as the doer of all (Hammer 1986). This Hindu belief expresses the idea that a person can make up for whatever wrong he did while alive on earth and eventually end up liberated, unlike Christianity where a person can never undo what was done while his was on earth and the consequences of his actions in the afterlife can never be changed. D. Origin and Contemporary Expression of Each Characteristic. Tertullian was the first one to use the word Trinity in 215 AD when the early Christian church was facing a lot of doctrinal errors concerning the existence of God, as various heresies circulated (Cairns, 1967, 122). Although the word Trinity is not stated directly in the Bible nor explained thoroughly nevertheless it was amply implied. Trinity in fact was subject to controversy as it was humanly impossible to understand a â€Å"one God in three persons†. Early Christian scholars were forced to give this doctrine a careful thought and consideration through studying of the Biblical truths. The doctrine of the Trinity is widely accepted by the Christians of today, in fact, it is considered to be central to the Christian faith (Ryrie, 1972, 29).Today Christians make a statement of faith in Trinity through reciting the Apostles’ Creed, the Nicene Creed, and the Athanasian Creed. Celebrating the Trinity takes place the first Sunday after Pentecost. Christians expressed their faith in the Trinity by making the sign of the cross â€Å"In the name of the Father, the Son, and the Holy Spirit† (â€Å"cross†, 2007, 1). But it must be remembered that the Christian concept of God is a monotheistic one. In Hinduism, the vague concept of Trinity is expressed in the Vedanta, a section of the Vedas (foundational scriptures of the Hindus). Vedas is believed to be revelations of God and its teaching are handed down from generation to generation through the gurus. Written Vedas were made around 500 years ago. But generally, the Hindu religion as a polytheistic one derived its concept of many gods also from the Vedas. Contemporary Hindus today visits Hindu temples to worship major Gods and local shrines to worship their local gods and goddesses (Perry, 1988, 230). The origin of the Christian doctrine of life after death, in Hell and Heaven is taken from the Bible. The writings, which eventually were gathered together and came to be known as â€Å"The Holy Bible†, were written over a period of 1500 years by more than 40 different authors living on 3 different continents (Asia, Africa, and Europe). The first book of the Bible were believed to be written by Moses around 1450-1400 BC (Crofton, 1991, 312). The Christians today, just like those who had gone before them, do not expect their loved ones to live again after death except in the final bodily resurrection when Christ returns for the second time. They knew that the physical separation was final. They bury their dead (usually enclosed in a coffin) in a cemetery and visits regularly to pay their respect to the dead (Crofton, 1991, 311). The endless cycle of rebirth is known as Samsà ¢ra by the Hindus. The precise origin of the Indic belief in Samsà ¢ra is uncertain. However, it is a fact that the ancient culture of India celebrated cycles of nature and human –earthly fertility rhythms. The concept of rebirth may be derived from this. Nevertheless, no matter how samsara originated, the doctrine of rebirth became popular in India in the sixth century B.C. The contemporary expression of their belief in reincarnation can be seen in the cremation of their dead. It is believed that as the skull of the dead cracked upon burning in a funeral pyre, the soul of the dead is released for its rebirth in the next life. The ashes of the dead are cast upon the sacred waters of the Ganges River. Also, the Hindus never set a monument for the dead for the person continues life onwards; it is not shackled to the past (Perry, 1988, 231).

Hip Hop And Rap Music - 1584 Words

Hip hop music is one of the most popular genres in present time that rose to prominence in the 1980’s. The hip hop genre was born in the African American community and has since then changed into what it is today. What most individuals don’t know is that originally rap music did not contain such explicit themes as it does now; such as misogyny, drugs, crime, and violence among others. Many people may wonder what led to the introduction of such themes into rap music and why they remained popular. Crime and violence were introduced to rap music as a way to expose the unjust life in the ghettos, and even if it caused many controversies, the theme stayed and revolutionized through the years until it became a commodification. To begin, to†¦show more content†¦That argument is expressed in Rabaka’s book, which says, â€Å"1980’s hardcore rappers understood themselves to be exposing the harsh realities of life in the hood† (252). By the mid 1980’s artist became more aware of the situation their community was going through and decided to change the way they protested. Soon after, rappers began to protest in a way that made it hard to be ignored. The early themes of crime and violence in rap sought to protest and break silence. The time between the 1980’s and 1990’s was critical for the hip hop culture because they were forced to revolutionize. The place that many African Americans called home had been ignored and left to deteriorate, as the book by Rabaka expresses, â€Å"black America in the 1980’s and early 1990’s seemed like and was, thus, like a long-lost wasteland or de-industrialized desert† (255). Since the government was not list ening to their community, individuals developed a way to explicitly protest. Rappers employed violence and crime in music because they wanted to break silence and speak against the inequality that many African Americans were living. The book Hip Hop Philosophy: Rhyme 2 Reasons expresses, â€Å"Violence of some kind was recognized as necessary for breaking the conspiracy of silence, and complacency about economic oppression, police violence, and other social ills of the black inner city,† to explain that crime and violence was needed to make a point (ShelbyShow MoreRelatedHip Hop And Rap Music1699 Words   |  7 PagesHip-hop is a cultured style that started in the 1970’s. Majority of different funk groups began playing disco music at that time it was popular. During this time funk music was technology driven more electronic sounds were being used on the drum machines. Funk was the new dance in the early 70’s. This particular style of singing in which was being used is called rapping, this begun in African American, Urban Areas, Jamaican American, Latino American and many others cities of the United States. 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This is because listeners of hip-hop music don’t fully understand the message that the artist is trying to portray. Behind all the vulgar verses is actually a message that the artist wants to listener to know about. Most people don’t listen to hip-hop music because of how they see the artist illustrating their self. Many artists create music based off of his or her background and life growing up. Hip-hop music has a negativeRead MoreHip Hop And Rap Music1628 Words   |  7 Pages In today’s generation there are many types of music. But a genre that stands out into day’s age is hip hop. This genre has become a major type of music that fluencies many people today. Music is something that always has been a part of civilization since the beginning of time. Some of the earliest forms of music one will find historically are in the bible. Shout for joy to the LORD, all the earth, burst into jubilant song with music; (palms 98:4) just like this verse there are many verses in the

The Cherokee in The history of Native American - Free Essay Example

Sample details Pages: 3 Words: 768 Downloads: 9 Date added: 2019/08/02 Category History Essay Level High school Tags: Trail Of Tears Essay Did you like this example? Genocides all around the world have been responsible for the deaths of millions of people. Many humans beings are singled out and killed because of the race, ethnic, group religion and being part of a specific national. One of the saddest tragedies in American history is the United States Government the Indian Removal Act of 1830. Don’t waste time! Our writers will create an original "The Cherokee in The history of Native American" essay for you Create order In 1830s, as part of Andrew Jacksons Indian removal policy, the Cherokee, Chickasaw, Choctaw, Creek and Seminole Nations was forced to give up its lands from their territories in the southeast and to migrate to an area in present-day Oklahoma. The Cherokee people called this journey the Trail of Tears, because of its devastating effects (Weeks 67). The Cherokee was divided into two groups those who wanted to move the treaty party and those who wanted to stay the Ross party. Most people supported the Ross party. The chief John Ross wanted to reach an agreement with the government to keep their land because they were separated nations unfortunately it got turn down. The goal of journey was to make Native Americans as much like white Americans as possible, by encouraging to adopt to Christianity, learn to speak and write in English, as well to adopt the European style (Editors). The US promised them the American dreams but it was all a lie. Clearly the government wanted to wipe all their culture, to assimilate them to becoming like white Americans. Which is a form of Genocide. The United Nations define genocide as Any of the following acts committed with intent to destroy, in whole or in part, a national, ethnical, racial or religious group, as such: killing members of the group; causing serious bodily or mental harm to members of the group; deliberately inflicting on the group conditions of life calculated to bring about its physical destruction in whole or in part; imposing measures intended to prevent births within the group; and forcibly transferring children of the group to another group (Dunbar-Ortiz). We know this was genocide of Native Americans based on what happened to them by the US government. The government forced many Native Americans off their homelands. This was a very dangerous journey for Indians, which includes thousands of Men, Women, Child. Infants who died of cold, hunger and diseases. The Supreme Courts Decision were responsible for the broken hearts and loss of lives along the Trail of Tears. The US government knowingly that the Native Americans wont make it into this journey because of all the walking, not having appropriate clothes nor food it would be hard for them to reach their next destination. The conditions were terrible most people had to walk bare foot in the winter as well when it was raining, the elderly had to carry things on their back, they had to travel 8 hundred miles to reach their new homes, many died on the way and couldnt get properly burry, they had to bury them on the side of the road, lastly, they had to sleep on the bare ground. According to the book The Inconvenient Indian by Thomas King he said 4,000 Cherokee died on the trail but som e historian claims the number were higher and some lower (King) yet this is still horrible and will be considered a massacre by White Americans. I have learned many things while reading The Inconvenient Indian by Thomas king because he mentioned many massacred that happened to Indigenous Nations as well Native Americans, so I have related it to The Trail of Tears as well many other books to gained some type of knowledge. While doing this essay, I had to do some reaching, while reaching I have learn many new things each step out of the way. Some lots of information that I actually did not know about. I have learned what actually happened along the way with the Five Civilized Tribes who was effected by The Indian Removal Acts, that was very interesting. Also knowing that some Cherokees decided to stay and some decided to leave, so I saw some great resistance and others who just was afraid of them, the fear of facing White Powerful Americans with guns and many more weapons. This is major history; I believed all Americans in the US and Canadians should know about the history of Native American as well Canadian Indigenous, so we can understand the depth of the situation that happened for years and years and how it can still traumatize or influenced so many people. It is generation pain that will never go away. It is blood that runs through each Native, Indigenous Nation and you cannot erase it!