Wednesday, June 06, 2007

Reflection & Quotes

REFLECTION:

As a cradle Catholic, I was immediately exposed to the importance of selfless giving and maintaining an incessant respect for humanity. Those values can certainly be transcribed to the life and work of Mother Teresa. Her initiatives and accomplishments became the cornerstone from which I started to question my own view of what it meant to act courageously and to do good acts throughout my surroundings.

A prayer that Mother Teresa often referred to as one of her favorites also happens to be a prayer that I find very motivating:

Lead me from death to life,
from lies to truth

Lead me from despair to hope
from fear to trust
Lead me from hatred to love
from war to peace
Let peace fill our heart, our world
our universe with peace. Amen

Mother Teresa sought out the poorest of the poor, those who had lost the will or the means to protect and care for themselves; and she graciously committed her whole life’s work to their well-being. Such commitment requires more than dedication, love, and faith. In addition, Mother Teresa illustrated the value of having an open heart even in the face of adversity and fear. The importance of teaching others how to give themselves to the will and work of God was one of the many inspiring lessons Mother Teresa left for the following generations to learn. Her actions constructively questioned the social structures that have existed between the unprotected poor masses and the often negligent, more affluent masses. After reflecting on Mother Teresa’s undertakings, I continue to admire her belief that caring for a person in need is not burdensome, but expected. When she welcomed all into her arms (irregardless of tangible differences), she truly became an instrument of God’s love. Instead of constantly preaching sermons of love, Mother Teresa became a prime example of how the power of love could be a sufficient source of healing.

QUOTES:

“We think sometimes that poverty is only being hungry, naked, and homeless. The poverty of being unwanted, unloved, and uncared for is the greatest poverty. We must start in our own homes to remedy this kind of poverty.”

“If you judge people, you have no time to love them.”

“Do not think that love, in order to be genuine, has to be extraordinary. What we need is to love without getting tired.”

Tuesday, June 05, 2007

Contribution--Mother Teresa

CONTRIBUTION:

· On October 7, 1950, Mother Teresa received permission to start her own order “The Missionaries of Charity”, whose primary task was to love and care for those people who had no one to look after them.

· The order provides food for the needy and operates hospitals, schools, orphanages, youth centers, and shelters for lepers and the dying poor. It now has branches in 50 Indian cities and a number of countries in African, Asia, and Latin America.

· In 1952 Mother Teresa opened the “Nirmal Hriday (Pure Heart) Home for Dying Destitutes” in Calcutta. She and her fellow nuns gathered dying Indians off the streets of Calcutta and brought them to this home to care for them during their last days.

· Mother Teresa also organized schools and orphanages for the poor. The Brothers of Charity—the male companion to the Sisters of Charity—was formed in the mid 1960s to run homes for the dying.

· The leper colony Mother Teresa founded with the winnings from her 1971 Pope Paul XXIII Peace Prize has offered a place for outcasts to find acceptance.

· When she was awarded the Nobel Peace Prize in 1979, she convinced the committee to cancel the official banquet and used that money to buy meals for 15,000 poor.

· In 1980, one of her first visits as a Nobel Laureate was to Skopje where Mother Teresa was declared a “distinguished citizen of Skopje.” This was in part because a few months earlier, she had opened a house for elderly homeless people—the first time her Order had been able to operate in a communist country.

· In 1985, she opened the first church-sponsored hospice for patients with AIDS in New York City.

· Accomplishments noted in the last two decades of her active life:

o At the start of the 1980s the Missionaries of Charity boasted 140 slum schools, a daily feeding program for nearly 50,000 people at 304 centers, 70 homes protecting 4,000 children, about 1,000 adoptions a year were arranged, 12,000 poor women were taught to earn their living, and many more.

ACCOLADES:

· For her work among the people of India, the Indian government gave her the Padmashree ("Magnificent Lotus") Award in September of 1962.

· By September of 1970 Mother Teresa received the Good Samaritan Award in Boston, and accepted an honorary Doctorate of Humane Letters at a degree ceremony in Washington (the first of many honorary degrees to be conferred on her in the coming years.

· In 1971 she received the Pope John XXIII Peace Prize.

· In 1972 the Jawaharlal Nehru Award for International Understanding.

· In April 1973 Mother Teresa traveled to London to receive the first Templeton Award for Progress in Religion.

· In October of 1979 the Nobel Committee pronounced Mother Teresa as that year’s recipient of the Peace Prize. She received the Nobel Peace Prize for promoting peace and brotherhood among the nations.

· In 1985 she was awarded the Presidential Medal of Freedom by President
Ronald Reagan.

Sunday, April 22, 2007

Suu Kyi quotes

1. “To live the full life, one must have the courage to bear the responsibility of the needs of others...one must want to bear this responsibility.”

2. “...Buddhism, the foundation of traditional Burmese culture, places the greatest value on man, who alone of all beings can achieve the supreme state of Buddhahood. Each man has in him the potential to realize the truth through his own will and endeavor and to help others realize it.”

Suu Kyi’s dedication to serving others is what makes her so remarkable. Her belief that a life is completed by such service cannot be reduced to merely words, for her declaration of selflessness has been matched by action. Her dedication to the country and people of Burma, and the cause of peaceful resistance, makes Suu Kyi an outstanding human being of our time. Her life, filled with tragedy, is one of resilience in the face of tyranny, and she has always appeared poised in her battle against adversity. Suu Kyi’s beauty and small stature adds to the intrigue of a gentle looking woman with an extremely courageous heart. The desire to serve fellow human beings on this planet drives her forward in her ongoing struggle against political repression, and although she remains behind the walls of her property, her face and name are associated with the grace of good against autocratic rule that smashes all opposition. In essence, it is Suu Kyi’s inexhaustible spirit of determination that deems her not only one who serves the interests of her oppressed people, but a presence that benefits our entire planet. Not only does Suu Kyi combine a feminine stature with a tenacious mission, but she inspires all of us to stand up and fight for a better state of our world, even against all odds and power. Suu Kyi’s life is one of service, a voluntary undertaking in the name of human dignity.
The emphasis on obligation originates in Suu Kyi’s stong Buddhist faith, which she declares as authentically Burmese. The tradition of Buddhism encourages a realization of truth and the assistance of leading others to that path. Suu Kyi’s dedication to the truth of human dignity has led her on a difficult path against those in power, who she has challenged with her humanitarian convictions. She sees her dedication to others as part of her raison d’etre for living, for to live and only think of one’s own fortune conflicts with her perception of what a full life consists of. The belief that the human individual possesses such transformative capabilities seems like a life mantra for Suu Kyi, for her continual assertion that non-violent resistance will yield results is a voice of hope in an abyss of desperation. Such a positive outlook on the world refuses to accept any status quo, but to always aspire for a better future without falling into desperation at the feet of the powerful and corrupt.

Colette: bibliography

Selected Bibliography
- Colette, Oeuvres Complètes, Paris, Bibliothèque de la Pléiade, 1986.
- Flieger, Jerry Aline, Colette and the Fantom Subject of Autobiography, Ithaca, Cornell University Press, 1992.
- Ladimer, Bethany Ladimer, Colette, Beauvoir, and Duras, Gainesvill: University Press of Florida. 1999.
- Pichois, Claude and Alain Brunet, Colette, Paris, Editions de Fallois, 1999.
- Thurman, Judith, Secrets of the Flesh: A Life of Colette, New York, Alfred A. Knopf, 1999.
- Many thanks to Professor Elizabeth Ladenson, PhD Columbia, for her help and suggestions.

Colette: Personal Reflections

Colette: Personal Reflections
By Natalie Allen

Though she was a celebrity and wrote stories that seemed like chronicles of her own life, Colette remained a deeply enigmatic figure. Consciously constructing her image in the public spotlight, she resisted revealing her “true self,” and it is only through the careful juxtaposition of Colette with her characters that we can begin to sketch out her portrait.
Colette never described herself as a “feminist.” In fact, she was hostile to the term. Yet her life seems to incarnate the concept: a liberated, independent woman eschewing traditional standards of male dominance and writing about the complexities the feminine condition, Colette offered to the world her own version of feminism, unwritten in the form of a doctrine but no less powerful.
Colette illuminates the difficulties and nuances of negotiating one’s place as a woman in society. But moreover, she teaches us that this “place” is not a static state, but rather a process of becoming. In both her life and her writing, Colette offers a way of life filled with continual rebirth, self discovery and re-creation. And this rebirth of the self is always linked to an engagement with the world. Colette once said, “We do not look, we shall never look enough, never carefully enough, never passionately enough.” Through her life and work, Colette asks us to look at ourselves and our surroundings with a more astute and open regard, to be incessantly aware of the wonder and richness that fill every day of our lives.

Colette: Contribution

Natalie Allen
Colette: Contribution


Across the tumultuous decades in which she lived, Colette never ceased to make a contribution to her society through writing and other endeavors. A journalist as well as an author of fiction, Colette was one of the first women to report on WWI from the front lines, and she also covered some of the greatest criminal trials of her era. During the war, she set up a hospital for the wounded at her husband’s St. Malo estate, and was later awarded the title of Chevalier of the Legion of Honour for this service. Always interested in the cultural and social actualities of her day, Colette rose to the position of literary editor at Le Matin, a major Parisian newspaper. There, wrote columns on a wide variety of subjects, from fashion, theater and film to unemployment and domestic violence.
Today, we know Colette best for her novels, most of which are strongly autobiographical in nature. In La Vagabond (The Vagabond), Colette drew from her experience as a music hall performer and a divorcée to reflect upon social problems in Belle Epoque France. The poverty, illness, and depression of artists, the hardship but also the liberation of living independently as a woman are major themes in Colette’s writing.
It is certainly this last question, that of womanhood, which interested Colette particularly and with which she experimented most extensively in her works. Her narratives continually depart from traditional uses of voice and plot, and her representations of gender and sexuality are radical for her time. In The Vagabond, Colette refuses a classic “happy ending” when the narrator, “René Néré,” refuses an offer of marriage from her lover, finding her purpose instead in writing. In Chéri, Colette topples conventional modes representation when the protagonist, an aging woman, contemplates the physical beauty of her young lover. This play with the role of the regard reveals a striking affirmation of female subjectivity. Colette’s female characters break with the long-standing model of the woman as “seen,” or “object.” Active in their sensuality, they are looking, distinctly subjects.
As these two examples demonstrate, love, marriage, and aging are central themes in Colette’s writing. She is preoccupied with the question: how can one be a woman in society and still be true to oneself? For Colette, in a world where romantic love is transient, where the reality of aging makes reliance on a youthful feminine esthetic impossible, it is writing that offers itself as the ultimate space for self expression and affirmation. Like her character René Néré, Colette teaches us that art can be a love affair in itself, a way to engage sensually with the world, to find an alternative to the ideal of conjugal union. Through these ruptures with tradition and proposals for new possibilities, Colette paved the way for new generations of 20th and 21st century female writers. Moreover, she challenged women to re-think their notions of femininity, and to look within themselves in order to define and carve out their places in society.

Saturday, April 21, 2007

Amy Goodman: Reflection/Rretrospective

I have listened to independent radio station WBAI—and more specifically, Amy Goodman’s show Democracy Now!—since I was about seven. Did my young, unformed mind grasp the intellectual debates and impassioned discussion that rode the airwaves of such news media? Surely not. Yet I managed to catch slips of words that carried some secret, solemn significance: “peace and justice”, “activism” and, above all, “democracy”. Ingrained at a tender age was an approbation for the voices behind those words—particularly that of Amy Goodman’s.

Amy Goodman is a news journalist of the highest caliber. On February 21, 2007, I attended her lecture and book signing held at Columbia’s Graduate School of Journalism and afterwards spoke with her privately in a brief—and much sought after—interview. As I saw her in action, her voice ardent, steady, and clear, her fist pumping emphatically at the end of her speech, I knew I was in the presence of an extraordinary woman. Her slight frame and gentle demeanor belied a passion that was evident since the moment she spoke. “There’s got to be a media outlet, especially in times of war, that’s run by journalists and artists,” she avowed. During the lecture, she broached various topics that had surfaced during my research of her life and work: the threats of media consolidation, the need for relaying the “victim’s perspective”, the importance of transforming the public airwaves into a tool to “break the sound barrier” and provide a forum where the people could speak for themselves. Amy Goodman suddenly became very real to me, ceasing to be a voice without a face but rather a flesh-and-blood person who actively campaigned for her cause. As I heard murmurs of agreement and indignation ripple through the audience, I knew that her siren-call for media untouched by the sordidness of corruption and power-abuse was not lost on her listeners.

For me, researching the life of Amy Goodman has entailed a travel through the dark world of oppressive power and corporate control that quashes all nascent forms of dissent. During her lecture, she referred to that “veil of distortion and lies and misrepresentations and half-truths that obscure reality”. In my eyes, she has joined the ranks of those truth-seekers in history who have clamored for the tearing of that veil of falsehood and oppression. I discerned in her the same ideals that goaded on the great thinkers I dissected and discussed in my college classes: a passion for justice, a loathing of inequality. She referred to, in her speech, the need for a “uniform standard of justice” and an equal arraignment of “crimes against humanity”. She seemed to me democratic in the truest sense of the word—a voice box of the people, that silent majority.

At the end of the lecture, equipped with pen in hand and questions on the tip of my tongue, I eagerly confronted a slightly weary but kind-looking Amy Goodman. I was taken aback by how quickly the interview became a causal conversation; her responses were not wordy, empty, and stylized but succinct, humble and heartfelt. When asked how she would summarize her mission as a journalist, she responded, “To get more people to stand up for themselves.” As we talked, it seemed that her whole life had been a trajectory towards “social justice”, evolving from “first standing up to the principle, then the government”. I asked her how her work testified to the power of the individual. She told me that what she did was a team effort—she “could never do it alone”.

As we exited the lecture room and she placed a call to a friend on her cell, she seemed simultaneously very human and delightfully extraordinary, a strong woman of a penetrating mind who had chosen to dedicate herself to the pursuit of “going to where the silence is”. Hopefully more journalists, authors, and activists can take a cue from her and strive to do the same.

Friday, April 20, 2007

contributions

Aung San has become an international symbol for peace, and her self-sacrificing approach to the non-violent movement keeps hope alive for many in Burma and around the world. Upon her return to Burma in 1988, she wrote an open-letter calling for a multi-party political system. Not only does she demonstrate the independence and education of such a strong woman, but she stands as a historically recognized human being. Aung San Suu Kyi has wond numerous prizes the Sakharov Prize (1990), the Thorolf Rafti Memorialize prize the same year, followed by the Nobel Peace Prize in 1991, among other forms of recognition for her humanitarian philosophy and dedication to strong values. She sits in solitude in her home, but she is in the hearts and minds of her fellow Burmese; in essence, she embodies a strong and beautiful form of resistance that makes it acceptable to hope that the world can change for the better. At a time in history where there seems to be so much confusion and violence, Aung San Suu Kyi continues to lead the way to a better, and possible, future, that will stand against all odds without showing weakness in her convictions. If the 1990 elections had been respected, she would have become the leader of her country, the female heir to her father’s dream of a free Burmese population in the post-colonial era. At a time when many of the so-called “first world” countries have never elected a female leader, Aung San Suu Kyi holds universal appeal in a place where she is a glimmer of hope in a hopeless political situation.

Friday, April 06, 2007

Mother Teresa--historical context

Historical Context—Mother Teresa:

1910 was an unstable year in Albania. However, it was a momentous year for the Bojaxhiu family. On August 25th this Catholic Albanian family, was celebrating the birth of a healthy baby daughter—Agnes (soon to be known as Mother Teresa). This time period was one of disorder and frustration for Albanian nationalists who by the beginning of the twentieth century had a visibly developed sense of their own cultural identity but lacked an independent state. This was primarily because for so long Albania had been used as “a buffer between the interests of Austria-Hungary and those of the Slavs in the Balkans.” Since Catholic Albanians were a significantly smaller part of the Albanian population, they clung tightly to their faith.

Despite the national conflicts that surrounded the Bojaxhiu family, most accounts of Agnes’ childhood describe it as comfortable and somewhat prosperous (it appeared that her parents were relatively successful). Nikola Bojaxhiu, Agnes’ father, was known as a generous local benefactor. He is often referenced as having continuously encouraged his children to be generous and compassionate to those less fortunate then themselves. For him, maintaining those characteristics was as important as working hard in school. Furthermore, historians have recalled one of his most poignant words of advice to his children as being: “never forget whose children you are and from what background you come.” Seen to have motivated her initial charity work, these invaluable words clearly became salient with Mother Teresa. Since Catholics were a clear minority, the church was an important point of emphasis for the Bojaxhiu family, and it provided them with a keen sense of cultural and religious identity.

Agnes and her family lived in the city of Skopje, and since it was not on any borders, this area was spared from the street slaughter that many other Balkan towns had to experience during the Great War. However, being enclosed by the severity of fighting, people dwelling in Skopje would not completely avoid the strife. In fact, during an interview conducted with one of Mother Teresa’s siblings, Lazar Bojaxhiu, he stated that:

“The suffering of our family started when the Yugoslavs and Albanians were fighting for Kosova and the other provinces of Albania in which was the City of Skopje. Our father…was very active in politics and the Albanian National question. He tried very hard to obtain the national rights of Albanians, with all his heart he tried to keep the Albanian territories in Yugoslavia together with Albania. When Yugoslavia took over the territories the family was persecuted and my father poisoned.”

The life of the Bojaxhiu children was recorded as changing dramatically after the death of their father. While such personal and national pain may have fractured other families, this family proceeded and strengthened its faith. While politics and the future of Albania had been the dominating topic in family conversations (a common trend of the time), church liturgy and relevant missionary activity became central to family discussions. With the loss of the male breadwinner, this family was certainly poor, but they still continued to provide hospitality to those who were poorer. Reflecting on her earlier life, Mother Teresa admitted that at the time, she thought the other people regularly sharing meals in her house were distant relatives. However, she later learned that her mother was often feeding and clothing complete strangers. With such faith embedded within her family dynamic, it is easily understood how Mother Teresa admitted that from the age of twelve she was aware of a desire to devote her life to God.

References:
- Mother Teresa: A complete Authorized Biography by: Kathryn Spink

- Faith and Compassion: The Life and Work of Mother Teresa by: Ragu Rai, Navin Chawla

Saturday, March 31, 2007

contributions--Amy Goodman

Although Amy Goodman’s career as a journalist, author, and news program host is far from over, she has already made indelible contributions to the world of journalism and to the larger social and political community. She exhorts her listeners to come face to face with the uncommon perspective, the side of an issue submerged into newsprint oblivion for political or economic gain. What is being left out in a news story, and who is framing it? From whose perspective are these stories largely broadcast; whose perspective is being excluded? What are the motives and hidden agendas of those in power, who ultimately decide which wars we fight in and which countries we actively support? Amy Goodman is the truest rebel in the sense that she encourages dissent and searing analysis. An incorrigible nonconformist and free spirit, she has contributed to a mounting revolt against the one-sidedness of news media, particularly in terms of war coverage. Highlighting the danger posed by the lack of diverse voices offered by mainstream media, she states, “If you don’t hear the voices of certain people, and you see them being demonized, it becomes easier to treat them as subhuman”.

Some may accuse her of spewing “leftist propaganda”. Whether her stories are propaganda or not is largely a matter of opinion and personal interest; perhaps anything perceived as factual may be considered “propaganda” in that they are not facts but rather interpretations. In any case, Goodman offers those facts/ interpretations that other news outlets conceal. She fosters a nonpartisan approach to journalism in which no one, “leftist” or “conservative” or otherwise, is impervious to her brazenly inquiring—or, as Clinton put it, “combative”—interview style. In the same way that she does not shy away from being shedding a critical light on leaders and politicians from diverse political backgrounds, she reaches out to Americans who cannot be easily categorized. She remarks in an interview that “soldiers, military families, people in intelligence, government employees who are tired of information being manipulated and misrepresented, conservative Republicans who deeply care about issues of privacy and corporate control and an out-of-control war budget…” have all been responsive to her attempt to deconstruct those assumptions heralded by other news sources.

Unlike many other journalists who harbor shockingly close ties with those in power, Goodman is not content to play the pawn. Her refusal to temper her investigative reporting to suit the interests of a ruling elite is inspirational; as Goodman demonstrates, the journalistic role entails the serious questioning of those who run our government and our news media. As witnessed by the burgeoning popularity of Democracy Now!, it is independent media, untainted by a conglomerate of wealth and power and geared towards the goal of uncovering the uncommon story, that appears to have hit home for scores of disillusioned Americans. Goodman, espousing the use of such techniques as unembedded reporting that is atypical of mainstream reporting, has significantly contributed to the success of independent media and helped create a fertile atmosphere for the birth of independent news outlets throughout the country.

The news is a source of knowledge and edification. It is the means by which the people become informed of the surrounding world, ridding themselves of isolation and thus confirming their own humanity. Amy Goodman believes that this news should be relayed in a way that does not deceive the American people, lead them askew or bombard them with a perspective disturbingly distorted by political leanings or motives. Goodman, in this sense, is a godsend to the journalistic community. She continuously proves to be a fiery inspiration to those who are frustrated and angry with the reporting that often passes as “fair” and “objective”. The contribution that Goodman has thus far made cannot be quantified or calculated. She stands at the indomitable forefront of a resistance to the lies force-fed to the masses by those in power.

SOURCES USED:

http://www.commondreams.org/views05/0506-22.htm

http://www.yesmagazine.com/article.asp?ID=1183

Friday, March 30, 2007

Oprah Winfrey's historical context (rough draft)

With the backlash of World War II, the Cold War, Korean War and talk of atomic bombs and delivery systems, the period 1950's to 1970's in U.S. history is seen as a period of active foreign policy providing the United States with international power. On the domestic front, economy was booming, conservatism was sweeping the nation, education was increasing and the status of African-Americans was drastically changing. American culture flourished and radical ideas of the 1960's were mainstreamed in American life. However, the status of African Americans during this period challenged the "radical" ideas of white America. African-Americans were still treated differently and continued to witness racism throughout the nation.
When looking at the status of African Americans during these years, the 1950's thru the 1970's proved to be bittersweet years to raise an African-American child. Born on the same year that segregation was deemed illegal in the United States (Brown vs. Board of Education), and in the same decade that lynching occurred and voting discrimination remained widespread, Oprah Winfrey grew up in the middle of very pivotal years in African-American history. The Jim Crow era, the Civil Rights Movement and the Black Power Movement set the historical context in which Oprah grew up in.
Jim Crow laws, enacted in the Southern states, mandated "separate but equal" status for African Americans. The most important laws required that public schools, public places and public transportation, like trains and buses, have separate facilities for whites and blacks. During the Jim Crow era, Mississippi (the second state to secede from the Union in 1861) was one of the hardest states to live in for African Americans. Like most black families in Mississippi in the mid 1950's, Oprah also lived in rural poverty, a victim of Jim Crow laws. Racism was at its peak, leaving many African-Americans hopeless and scared for their lives. A series of increasingly racial segregation laws during the 1940's resulted in emigration of thousands of African-Americans throughout the 50's. In the late 1950's to the late 1960's, the South became a focus of the Civil Rights Movement.
The Civil Rights movement (1955-1968) aimed at abolishing racial discrimination of African-Americans. As a reactionary and non violent movement against Jim Crow laws, the movement challenged the social and political aspects of white America . Martin Luther King Jr., Rosa Parks and many other great African American figures were fighting for the advancement and equality of African-Americans. A mass mobilization of blacks organized "sit-ins", marches and community based events to show America the severity and inhumane treatment of African-Americans. The Civil Rights movement challenged the morality of mainstream America , turning the once powerful nation into a vulnerable one.
By the late 1960's, the Civil Rights Movement became the Black Power Movement (also known as the Black Arts Movement). Black power was a political movement that strove to express racial consciousness in America. Partly led by Malcolm X, the movement sought to economically improve African-American communities rather than integrate them. The search for a black identity led African-Americans to search for their past and reconnect with their African roots while expressing a sense of cultural nationalism. Era of the Black Panthers, the afro, the dashiki and the hip lingo, the late 1960's reflected the Black Experience. When the Black Panther Party began to grow, it became the largest Black organization advocating Black Power. Eventually due to the continual condemnation of the theory of Black Power as an anti-white movement and its involvement with the FBI, along with the destruction of the Black Panthers in the early 70s, the Black Power Concept seemed to disappear.
Oprah experienced first hand the injustices of the South’s discriminatory laws. She witnessed the black community’s struggle to prove itself as she endlessly fought to prove herself and internalize the black struggle. In the late twentieth century Oprah’s success shined in the midst of other great African-Americans. Blacks continued to rise in politics (Colin Powell), literature (Toni Morrison) and television ( Halle Berry and Denzel Washington).

Thursday, March 29, 2007

Third Assignment


Gloria Steinem, Shirley Chisholm, Bella Abzug, Betty Friedan for Hillary


This is a reminder that your third assignment is due this Saturday, March 31st.

Sunday, March 25, 2007

Oprah's biography (Rough draft)

Born on January 29, 1954, in Kosciusko Mississippi to a housemaid and a coal miner, Oprah Winfrey has traveled a long way to get to where she is now. Known as the host of the most highly rated television show in history, an Academy-Award nominated actress, a magazine publisher and philanthropist, Oprah Winfrey is truly a pioneer of the 20th century.
During the first six years of her life, Oprah lived in rural poverty with her grandmother Hattie Mae. It is during these early childhood years that Oprah was introduced to the importance of her faith and education. Under her grandmother’s strict supervision, Oprah learned to read at the age of 3 and attended the Buffalo United Methodist Church every Sunday and it is there that she first showed off her public speaking talents. Often reciting bible verses for the congregation, she became the life of the church; a very creative and imaginative child who was always high spirited despite the authoritative nature of her grandmother. Oprah is often quoted talking about her days on the farm with her animals, getting disciplined by her grandmother and greatly appreciating this upbringing that made her who she is.
After moving to Milwaukee with her mother who was on welfare and lived in the ghetto, things started to take a turn for the worst as Oprah went from a bubbly child to a troubled teen. Going back and forth from Milwakee to Nashville to live with mother or father, Oprah led a very tumultuous life battling abuse, rape and an early pregnancy and lost of her child. Eventually, Oprah found stability in her life during her high school years in Nashville. While living with her father, in a structured home, she was able to face reality and positively change her life. With the use of words, a strong voice and public speaking talents which she acquired at a tender age, Oprah accomplished many things in highschool leading her to find her identity and a sense of self that would enable her to become who she is today. She overcame dark and depressive years in poverty as a young child yet she managed to strive. Speaking became a tool which would help her escape the madness of her early teen life.
After receiving a full scholarship to attend Tennessee State University, Oprah made a decision that would forever change her life. She dropped out of college a couple of months before graduation and accepted a full time job as a reporter in Baltimore, Maryland. Ready to spread her wings and detach herself from her father’s strict ways, Oprah left Tennesse with endless dreams and a positive attitude. This new job quickly led her to become a co-host for a morning talk show "People Are Talking" and then led her to "AM Chicago" and finally "The Oprah Winfrey Show". Her life changed rapidly as she fought hard and was handed many great opportunities to mentor millions of people and touch every individual who watched her show and followed her success.
Nearly five years after the start of the Oprah Winfrey Show, Oprah became one of the richest African-Americans. Surpassing amazing African Americans such as Bill Cosby, Oprah is believed to be the richest African-American of the 20th century.
Her career as a successful reporter and her passion for the arts make Oprah’s life very unique and almost surreal. In 1985, one year before "The Oprah Winfrey Show" was broadcasted nationally, Oprah starred in Steven Spielberg’s adaptation of Alice Walker’s The Color Purple, thirteen years later, Oprah starred in an adaptation of Toni Morrison’s Beloved and in 2005 her production company released a movie adaptation of Zora Neale Hurston’s Their Eyes Were Watching God. Oprah used the novels of these phenomenal African-American women along with her gift to connect with people to send out a message of hope and womanhood all across the world. Along with her movies, Oprah created her O, The Oprah Magazine, Oprah.com and a radio show, Oprah and Friends to conquer the media world and touch everyone’s life. She continues to fight and make the world a communicative place where different people can come together and share the beauty of life.
Today, Oprah strives by helping those around her, crying and laughing with her guests and truly becoming America’s best friend. It is incredible to witness the intensity and fervor she uses to follow her passion and influence millions of people around her.

edited bio

Daw Aung San Suu Kyi’s life has been intricately tied to that of her homeland.
Born June 19th, 1945 in Rangoon, Burma, Daw Aung San Suu Kyi, to a politically influential family in Burma’s transition to independent rule. Her father was a nationalist leader who was deeply involved in the independence movement, but was assassinated before the formal transition from British colonialism to independent rule in 1947. She received an English education at Catholic schools in Burma. In 1960, her mother, Khin Kyi, became politically active and was appointed Burma’s ambassador to India. Aung San followed her mother to India where she further educated at the Lady Shri Ram College, part of the University of Delhi. Aung San graduated from Lady Shri Ram in 1964, after which she continued her studies at Oxford University, earning a B.A. in politics, philosophy and economics and graduating in 1967. After graduation she went to New York City to continue her studies and work at the United Nations. Aung San’s intellect and interest in human rights demonstrates her lifelong interest and commitment to her country and the larger global community
In 1972 she married fellow intellectual, Englishman and scholar of Tibetan studies, Michael Aris; a year later they welcomed the birth of their first child Alexander, in London. Five years later Aung San give birth to her second son, Kim. The family resided in England where Michael was a professor of Tibetan and Himalayan studies at Oxford.
In 1988 she returned to Burma to care for her ailing mother. Aung San’s return to Burma is in the midst of a political upheaval, and it is the timing of her return, which compelled her to become involved in Burmese politics. The socialist leader had stepped down and calls for democratization spread through the country. A military junta filled the power vacuum to the horror of democracy advocates. One of Aung San’s greatest inspirations, Gandhi, encouraged her non-violent approach in the struggle for democracy through his teachings of compassion and political involvement; along with others, she founded the National League for Democracy, a pro-democracy and human rights political party. In the following year of 1989, Aung San was placed under house arrest for the first time, obviously due to the government’s perceiving her as a threat in the midst of internal outcry for reform. The military government offered her freedom as an exile without the possibility of returning to her homeland, an offer that forced her to choose between being close to her loved ones and her country. In 1990 the military junta gave in to external pressure to hold elections and the National League for Democracy won decisively, meaning that Aung San would become Prime Minister. The military refused to respect the outcome of the elections despite international outcry and Aung San was again placed under house arrest. In 1991 she won the Nobel Peace Prize, which her son accepted on her behalf, and used the $1.3 million dollar prize to establish a trust for the health and education of the Burmese. In 1995 she was released from house arrest and allowed to leave her property, but knowing that she could not leave Burma or she will not be able to return. Michael Aris was diagnosed with prostate cancer and the government refused to give him an entry visa, separating wife and husband during Michael’s illness and death in 1999 (on his 53rd birthday). Aung San and Michael had not seen each other for the last few years of his life, and it is Aung San’s commitment to improving the lives of her Burmese compatriots for which she has had to sacrifice so much.
Although no longer under house arrest, Aung San was constantly prevented from meeting with her party supporters, and she was again placed under house arrest in 2000. Her dedication to the democratization movement had not waned in the course of the decade. Aung San was then released from house arrest in 2002 due to UN negotiations with the government of Myanmar, but in 2003 her caravan was attacked by an armed government-sponsored gang. She fled the scene to safety, but was apprehended and then imprisoned. After undergoing a hysterectomy later that year she was again placed under house arrest, which was meant to end in 2006, but the government has extended her release indefinitely. Now, still poised and beautiful as ever, Aung San lives the lonely life of a prisoner in her own house, maintaining her political and humanitarian aspirations although it has come at the cost of great personal tragedy.

context

Considering that Burma has been under a repressive military rule since 1962, demonstrates the obstacles facing Aung San, especially given the government’s total lack of respect for the human rights of those who dare dissent in the face of oppression. Given that her father helped establish Burma as an independent nation, and died for his beliefs before he ever got to see his beloved country become independent from colonial rule, there is a sense of family duty toward the people of Burma. Aung San’s return to Burma emerged from a sense of family duty in helping her ailing mother, but she also could not have helped but feel her other familiar obligation to all of Burma. Because her visit to her mother coincided with a large sense of democratic yearning, she returned at a time when she realized she could apply her sense of duty during a potentially politically transformative time. Like her father, Aung San chose to join a vibrant national movement against the military regime and its lack of tolerance for the system and tenets of democracy. While much of Asia had become democratic already, Burma enjoyed few years of more open politics between the independence of 1948 and the establishment of autocratic rule in 1962. Due to her articulation of her own personal struggle against political oppression combined with her non-violent philosophy, Aung San has become an icon in Burmese society likened to that of Gandhi.
Aung San’s vision of a post-colonial Burma, celebrating the values of human dignity, has not only continued the legacy of Burmese independence from non-democratic rule that her father helped end, but has become the voice of the people.
She has sacrificed her ability to have proximity to her family, in exchange for her devotion to her cause. Few can maintain such grace and dignity in the face of such repeated adversary. Aung San claims to spend most of her time under house arrest meditating. Her faith of Theravada Buddhism, the main faith of Burma, has been key in establishing her doctrine of acting humanely; many Burmese have reported statues of buddhas growing breasts, indicating how her struggle has been integrated into the faith and culture of all Burmese fighting for their freedom. In the post-colonial world, the idea of realizing freedom after colonialism has brought colossal changes to global politics, and Aung San’s fight for democracy in a post-colonial nation stands as a particular voice imagining a truly free Burma, without colonialism of its own people.
Burma is considered a giant abuser of human rights in a post-modern world in which we would like to believe such ugliness does not exist. Prostitution and child labor are huge issues, and the Burmese people are treated like work mules by a government that in no way represents them and creates internal ethnic divisions. These oppressive living conditions have been the status quo for Burma for decades, yet Aung San has tenaciously remained the symbol of the silenced Burmese people. With her intriguing beauty, compassionate outlook and steadfast dedication to her values, she has come to represent the poetic and unyielding masses that live under authoritarian rule.

Thursday, March 22, 2007

Amy Goodman--context

The nineties, the decade in which Amy Goodman co-founded her news program Democracy Now!, has been dubbed by some the “Merger Age”. Big conglomerates sprang to life like rabbits while a handful of transnational corporations reigned over the global media market, giving rise to the corporate elite that Goodman so fiercely contests. This boom in media consolidation served to exacerbate the already diminishing diversity of voices and opinions offered to the general public.

Violence and hostility infused many of the leading stories of the 1990s. Charges of police brutality surged in 1992, when South-Central Los Angeles was engulfed in riot after four white policemen were acquitted of assault charges for beating Rodney King. A year later, terrorism on American soil made public headlines as a bomb exploded in the garage beneath the World Trade Center. Four agents of the U.S. Bureau of Alcohol, Tobacco, and Firearms were killed during an unsuccessful raid on the Branch Dividian cult compound in Waco, Texas. Americans by the droves tuned into the O.J. Simpson trial, which underscored America’s underlying racial tensions as blacks and whites clashed on the question of his innocence. A concern with racial equality surfaced that had been unmatched since the sixties, evidenced by such events as the Million Man March in 1995. In the same year, the bombing of the Alfred P. Murrah Federal Building in Oklahoma City veiled America in grief and bewilderment as it was discovered that the perpetrators were not foreign terrorists but rather American citizens led by U.S. Army veteran Timothy McVeigh.

From approximately 1995 onward, the Internet assumed a more pervasive role in American life, influencing and eventually revolutionizing such spheres as business, communication, and shopping. The AIDS crisis emerged as one of the most urgent social issues of the decade; many pioneered efforts to inform and negate those who believed it to be a primarily “gay” phenomenon. Such issues as gay rights, abortion, and media censorship, which generally remained hidden from public awareness during the previous decade, emerged anew and kindled polarizing discussion. Overall, the nineties were a forum for debate over such issues as healthcare, gun control, immigration, and social security reform. The first cloned animal, Dolly the Sheep, was reported by the global media in 1997, inciting questioning regarding the ethics of human cloning efforts. Scandal tainted the White House as President Clinton iniquitous dealings with Monica Lewinsky stirred murmurs of moral condemnation and cries for impeachment. During the 1994 midterm election, Republicans seized control of both the House of Representatives and the Senate for the first time in forty years, hinting at a budding trend toward political conservatism that would reign in the United States.

At 8:45 AM on a Tuesday morning in 2001, an American Airlines Boeing 767 crashed into the north tower of the World Trade Center in New York City. The September 11 attacks will forever be etched in the public consciousness as the worst act of terrorism perpetuated on American soil. The ensuing “War on Terrorism” ushered in questions regarding detention policies, wire tapping policies, human rights violations and torture, subjects that have been inevitably broached by Amy Goodman during her news program and interviews. When the Iraq War began in 2003, Amy Goodman was among those who, from the start, cast doubt on the intelligence that spurred the U.S. invasion of Iraq under the pretext that Iraq possessed weapons of mass destruction. Providing a voice of dissent to counterbalance the unchallenged opinion of the “extreme press”, Goodman ignited controversy with her indictment of U.S. involvement in Iraq, but slowly drew a wider audience as public opinion grew increasingly critical of the war. Anti-war movements sprang up around the globe, uniting millions for peaceful protests. Goodman used her position as an independent media reporter to articulate a perspective shunned from the mainstream press—a press, according to her, that was “beating the drums for war”. In articulating this position, her news program Democracy Now! gained more momentum and more listeners than ever, representing a media source that refused to be a “conveyor belt for the lies of the [Bush] administration”. Throughout her career as a news journalist, Goodman has always endeavored to tell the unheard story, that story that has been buried in the era of extreme media consolidation. Not to provide a forum for debate and dissent is, after all, “…a disservice to the service men and women of this country -- a disservice to a democratic society”.

SOURCES USED:

http://kclibrary.nhmccd.edu/decade90.html

historychannel.com

wikipedia.com

http://www.echochamberproject.com/goodman

Monday, March 19, 2007

Gloria Steinem Context

The 1960s and 1970s were tumultuous times for the globe at large and the United States in particular. Across the country, people’s deep-seated beliefs were being shook to the core; all of a sudden, African-Americans were speaking up for themselves and demanding new rights, young men were refusing to go overseas to fight in a war they did not believe in, and, perhaps most shockingly of all, women were declaring that they could not be content just with having children and keeping house. The emergence of second wave feminism was not a completely spontaneous event, though. It had its roots in World War II, when women first began to come forward out of the private sphere of the home, from where they traditionally had not strayed, in order to act as workers in labor-depleted factories. With most young, eligible men off overseas fighting, it was up to America’s women to take over jobs in the manufacturing world. They took to the task eagerly – by 1944, 30% of all women who worked had jobs in factories. After Germany and Japan were defeated, though, the same women who had worked diligently to support their country found themselves discharged from their jobs in large numbers. They were told to go back to the home and concentrate on raising families, just as they had before the war. Reluctantly, America’s women did as they were told – but something had forever changed. As these women and their daughters grew older, they also grew more and more uncomfortable with the inevitability of being nothing more than homemakers. Betty Friedan, a housewife, was one of these uneasy women. She went to her fifteenth college reunion in 1957 only to see that her classmates, who had shown such potential and vivacity in school, had mostly settled down with husbands without realizing their dreams of having careers outside the home. By and large, they were unsatisfied with how their lives had ended up. Friedan was shocked and saddened by what she saw. The experience led her to write The Feminine Mystique, which catalyzed the second major wave of feminism. The decades after Friedan’s book was published saw opportunities for women growing by leaps and bounds. Title VII of the Civil Rights Act of 194 declared that it was thenceforth illegal to deny someone employment based on sex, race, religion, or natural origin. The National Organization for Women, or NOW, a major feminist support group whose mission was to serve the needs of women everywhere, was formed in 1966. In 1972, a decree called Title IX was passed, which states, “No person in the United States shall, on the basis of sex, be excluded from participation in, be denied the benefits of, or be subjected to discrimination under any education program or activity receiving Federal financial assistance.” America was on the way to truly becoming a land of opportunity, where things like sex could no longer prevent people from living their dreams.

Sources:
See “Gloria Steinem Biography”

Gloria Steinem Biography

On March 25, 1934, Gloria Marie Steinem was born in Toledo, Ohio, to Ruth and Leo Steinem. Until 1946, little Gloria and her mother drove around the country in a trailer with Leo, who sold antiques door to door. Ruth homeschooled her daughter, since they were never in one place long enough for Gloria to enroll in school full time. The year Gloria turned eight, though, her traveling lifestyle ended – her parents got a divorce, and Gloria went to live with her mother in Toledo. Gloria’s early years were anything but carefree; the young girl faced the enormous responsibility of caring for her mother, who suffered from chronic depression. Eventually, when she was a senior in high school, Gloria moved to Washington, D.C. to live with her older sister. The next year, she entered Smith College, which she graduated magna cum laude in 1956. Gloria’s lifelong devotion to activism may have been catalyzed by her first post-college experiences; after commencement, Gloria traveled to India, where she studied for the next two years. In India, Gloria first became aware of the need for social change across the globe – as she observed during her time on the subcontinent, “America is an enormous frosted cupcake in the middle of millions of starving people.” Once Gloria returned to the states, she put her newly developed social conscience to work by beginning a career in journalism. In 1960, she became the assistant editor of Help! magazine. She also did freelance work for several different publications. She wrote her first major investigative piece, entitled “A Bunny’s Tale,” about the experiences she had working as a waitress at a Playboy “gentleman’s club” for three weeks. The article was published in Show magazine in 1963. In it, Gloria exposed the sub par working conditions of the club – “bunnies” were underpaid and badly treated by customers. Her work after this became more overtly political and focused on women’s rights in particular – she wrote an article for Esquire about the way contemporary society forced women to choose between getting married or having a career, and in 1971, along with Bella Absug, Shirley Chrisholm, and Betty Friedan, she founded the National Women’s Political Caucus. A year later, Gloria created and began to serve as editor-in-chief of Ms. magazine, which looked at modern political and social issues from a feminist perspective. Over the next few decades, Gloria participated in the formation of several important feminist organizations, including the Coalition of Labor Union Women, Voters for Choice, and Women Against Pornography. Additionally, Gloria published several bestselling books, including Outrageous Acts and Everyday Rebellions, a collection of her essays (which includes “A Bunny’s Tale), and Marilyn: Norma Jean, a biography of film icon Marilyn Monroe. Although Gloria’s personal life has not always been free of challenges – her husband, David Bale, died only three years after they married, and she has suffered from both breast cancer and a rare nerve disease called trigeminal neuralgia – the 73-year-old activist is still a vigorous political force. She has not let personal tragedies slow her down; Gloria continues to be a role model for young women across the country and around the world.

Sources:
http://www.gale.com/free_resources/whm/bio/steinem_g.htm
http://www.britannica.com/women/article-9069551
http://en.wikipedia.org/wiki/Gloria_Steinem
http://www.motherjones.com/news/qa/1995/11/gorney.html

Sunday, March 18, 2007

Colette: Historical Context

Colette: Historical Context
By Natalie Allen

Colette’s life spans the late nineteenth and the first half of the twentieth century, a time of immense change, tumult and development for Europe and the rest of the world. In France, the Dreyfus affair divided the country and exposed deep-rooted anti-Semitism in the society. The country emerged as a major colonial power in Africa and Asia, a development accompanied by economic growth but also by a great number of polemics concerning the notions of “Civilization,” “Self” and “Other.” The nation lived through the hardship of the two World Wars and the Vichy regime. These latter events touched Colette very personally. Maurice Goudeket, her third husband and a Jew, was arrested by the Gestapo in 1941 and taken into a detention camp. It took Colette seven weeks of relentless efforts to win his release.
The early 20th century ushered in an era of glamour but also of darkness in French society. The “Belle Epoque” revealed itself as an era of brilliance and style, of but also of boredom, perversity, and depression. Poverty was rampant and the misery of working class women contributed to a flourishing prostitution industry. At the same time, more and more people were beginning to question traditional social norms. A greater number of women were living independently in urban centers. Experimentation with sexuality and homoerotism increased, and developments in contraception allowed women a greater sexual freedom. The feminist movement continued to grow.
In literary and artistic circles, the first half of the twentieth century was an era marked by a rich array of new movements and the development of the avant-garde. A newfound interest in the unconscious, exemplified by Freud, was omnipresent. Marcel Proust combined social and psychological analysis in his masterpiece In Search of Lost Time, and surrealism exploded as an esthetic movement thanks to writers like André Breton. In the arts, cubism, fauvism, Dadaism, and other schools questioned traditional modes of representation in an effort to re-think and re-work the notion of art.
Taking these major currents into consideration, we might observe that Colette was a writer both of and “out of” her era. An independent woman working in the arts, her existence defied the social norms of the past and marked her as distinctly “modern.” Yet, though she was a model of “feminine liberation,” Colette consistently rejected the title of “feminist.” This aversion to labels and classifications also becomes significant when we place Colette’s work in the context of her era. Colette’s writing certainly reflects many of the preoccupations of her time. She seeks continually to explore the unconscious, and experiments with new strategies of representation, in particular, new ways of representing the self. However, in contrast to her masculine counterparts, Colette avoided ascribing to any particular ideology or set of esthetic standards. She never attached herself to a specific movement or “ism,” but sought rather to paint a portrait of the “daily lives of women.” It is certainly revealing that Colette, without question France’s preeminent female writer during the first half of the twentieth century, worked in such isolation.

References: see previous

Thursday, March 15, 2007

Second Assignment


This is just a reminder that your second assignment is due this Saturday, March 16th.

Wednesday, March 07, 2007

Bio for Christiane Amanpour ** needs work**

Christiane Amanpour can truly be defined as an international woman. Born on January 12, 1958, in London to a family of mixed heritage, her mother a British woman and father an Iranian airline executive, Christiane Amanpour moved almost immediately with her family to Tehran. Having lived a privileged life in Iran, Christiane traveled back to the United Kingdom at age eleven to study at a number of prestigious girls schools. Her familyfled Iran following the Iranian Revolution in 1979, and Christiane moved further west, to the United States, to study journalism at the University of Rhode Island.
After graduating summa cum laude from the University of Rhode Island with a bachelor of arts in journalism, Christiane worked at a local radio station in Providence, R.I., first as an electronic graphics designer and eventually as a reporter, before securing her first job at CNN in 1983. Christiane’s began her career at CNN as an assistant on the network’s international assignment desk in Atlanta. In 1989 her was relocated to a post in Frankfurt, Germany where she covered the dramatic revolutions taking place in Eastern Europe at the time.
Notably it was her coverage of the Persian Gulf War that transformed her and her fellow network from a position of relative obscurity to that of a household name. More and more did her assignments and investigations take her to the depths of war, a feat for which she has gained much respect and acclaim. Early examples such courageous war zone coverage include her reporting from the Bosnian War, Yugoslavia at the break-up of the Soviet Union, and Mogadishu, Somalia, as U.S. troops landed during Operation: Restore Hope.
In 1998, she married James Rubin, in who at the time worked as spokesman for the US State Department. The two of them had a son, Darius John Rubin, in 2000. The family currently resides in London; Christiane is based there as CNN’s Chief International Correspondent and Rubin works for Sky TV.
Yet Christiane, never slowing or fearing away, seems to grow continuously in her resolve. Her recent work with CNN is as fierce, daring, and timely as ever. In 2005 Christiane reported from the Tsunami-hit Sri Lanka as well as the hurricane-devastated Louisiana. Christiane covered the 2006 London terrorist attacks, the first democratic elections in Iraq, the death and funeral of Pope John Paul II and the election of Pope Benedict XVI. She continues to cover the conflict in Darfur and growing anti-American animosity in Iran. In her stories she has proven to never shy away from disaster and yet simultaneously always find the human heart in such conflicted places.
Christiane has received many prestigious awards due to her outstanding journalism, including two George Foster Peabody Awards, two George Polk Awards, a Courage in Journalism Award, a Worldfest-Houston International Film Festival Gold Award and the Livingston Award for Young Journalists. She helped CNN earn its first duPont award in 1985 with her contribution to the four-week series, ‘Iran: In the Name of God’. In total Christiane has also won nine Emmy awards, including one in 2002 for her documentary ‘Struggle for Islam’.

Sunday, March 04, 2007

Daw Aung San Suu Kyi Bio

Born June 19th, 1945 in Rangoon, Burma, Daw Aung San Suu Kyi, to a politically influential family in Burma’s transition to independent rule. Her father was a nationalist leader who was deeply involved in the independence movement, but was assassinated before the formal transition from British colonialism to independent rule in 1947. She received an English education at Catholic schools in Burma. In 1960, her mother, Khin Kyi, became politically active and was appointed Burma’s ambassador to India. Aung San followed her mother to India where she further educated at the Lady Shri Ram College, part of the University of Delhi. Aung San graduated from Lady Shri Ram in 1964, after which she continued her studies at Oxford University, earning a B.A. in politics, philosophy and economics and graduating in 1967. After graduation she went to New York City to continue her studies and work at the United Nations. In 1972 she married Englishman and scholar of Tibetan studies, Michael Aris; a year later they welcomed the birth of their first child Alexander, in London. Five years later Aung San give birth to her second son, Kim. The family resided in England where Michael was a professor of Tibetan and Himalayan studies at Oxford. In 1988 she returned to Burma to care for her ailing mother. Aung San’s return to Burma is in the midst of a political upheaval. The socialist leader had stepped down and calls for democratization spread through the country. A military junta filled the power vacuum to the horror of democracy advocates. One of Aung San’s inspirations Gandhi, led to her non-violent approach in the struggle for democracy, and along with others, founds the National League for Democracy. In the following year of 1989, Aung San is placed under house arrest for the first time. The military government offered her freedom as an exile without the possibility of returning to her homeland, an offer that forced her to choose between being close to her loved ones and her country. In 1990 the military junta gave in to external pressure to hold elections and the National League for Democracy won decisively, meaning that Aung San would become Prime Minister. The military refused to respect the outcome of the elections despite international outcry and Aung San was again placed under house arrest. In 1991 she won the Nobel Peace Prize, which her son accepted on her behalf, and used the $1.3 million dollar prize to establish a trust for the health and education of the Burmese. In 1995 she was released from house arrest and allowed to leave her property, but knowing that she cannot leave Burma or she will not be able to return. Michael Aris was diagnosed with prostate cancer and the government refused to give him an entry visa, separating wife and husband during Michael’s illness and death in 1999 (on his 53rd birthday). Although no longer under house arrest, Aung San was constantly prevented from meeting with her party supporters, and she was again placed under house arrest in 2000. Aung San was then released from house arrest in 2002 due to UN negotiations with the government of Myanmar, but in 2003 her caravan was attacked by an armed government sponsored gang. She fled the scene, but was apprehended and imprisoned. After undergoing a hysterectomy later that year she was again placed under house arrest, which was meant to end in 2006, but the government has extended her release indefinitely.

Saturday, March 03, 2007

Mother Teresa--biography

When looking at the latter half of the twentieth century, Mother Teresa is certainly among the most well-known and highly respected women in the world. Born in Yugoslavia in 1910, Mother Teresa was a humanitarian who graciously devoted her life to looking after the poor, the sick, the dying and the outcasts of our society. Her accomplishments were both extraordinary and selfless—she founded her own Order (Missionaries of Charity), established a home for the dying, as well a leper colony, authored books, and in 1979 she received the Nobel Peace Prize.

Although Mother Teresa died in 1997 at the age of 87, her work continues through the different projects she started throughout her lifetime. She was undoubtedly a beacon of hope whose tireless faith and devotion to humanity touched the lives of many people. Mother Teresa’s body may be dead but she remains a unique and immortal legend. She remains inspirational to many because her life is proof that happiness and serenity life in boundless giving and caring, rather than worrying about one’s own material comfort and security.

At the age of twelve, while attending a Roman Catholic elementary school, Mother Teresa recalled that she knew she had a vocation to help the poor. As a result, she decided to train for missionary work, and at the age of eighteen she joined the Sisters of Loreto, an Irish community of nuns with a mission in Calcutta. After a few months' training in Dublin she was sent to India, where in 1928 she took her initial vows as a nun. On May 24, 1931, she took the name of "Teresa" in honor of St. Teresa of Avila, a sixteenth-century Spanish nun.

From 1929 to 1948 Mother Teresa taught at St. Mary's High School for Girls in Calcutta, but the suffering and poverty she glimpsed outside the convent walls made such a deep impression on her that in 1946 she received permission from her archbishop to leave the convent school and devote herself to working among the poor in the slums of Calcutta. In 1948 Pope Pius XII granted Mother Teresa permission to live as an independent nun. After studying nursing for three months with the American Medical Missionaries in the Indian city of Patna, she returned to work in Calcutta.

In 1952 Mother Teresa began work for which the Missionaries of Charity has been noted ever since. She opened the "Nirmal Hriday (Pure Heart) Home for Dying Destitutes" in Calcutta. To fill the home, she and her fellow nuns gathered dying Indians off the streets of Calcutta and brought them to this home to care for them during the days before they died. A true demonstration of Mother Teresa’s selfless love.

Expanding her loving devotion in the mid-1950s, Mother Teresa began to help victims of leprosy. Under Mother Teresa's guidance, a leper colony was established on a plot of land near the city of Asansol, which was donated by the Indian government—it was named Shanti Nagar (Town of Peace). In 1965 Pope Paul VI placed the Missionaries of Charity directly under the control of the papacy (the office of the pope). As a result of its success, he also authorized Mother Teresa to expand the order outside of India. Centers to treat lepers, the blind, the disabled, the aged, and the dying were soon opened worldwide, including one in Rome in 1968.

Mother Teresa has fifty relief projects operating in India: these comprise work among slum-dwellers, children's homes, homes for the dying, clinics and a leper colony. The order has also spread to other countries, and undertakes relief work for the poorest of the poor in a number of countries in Africa, Asia and Latin America. Continually expanding, the order has also established itself in Italy, Great Britain, Ireland and the United States.

Mother Teresa’s life work and dedication can be summed up by the following excerpt from her Nobel Peace Prize acceptance speech:

"I choose the poverty of our poor people. But I am grateful to receive (the Nobel) in the name of the hungry, the naked, the homeless, of the crippled, of the blind, of the lepers, of all those people who feel unwanted, unloved, uncared-for throughout society, people that have become a burden to the society and are shunned by everyone."

Works Cited:

- Mother Teresa: A complete Authorized Biography by: Kathryn Spink

- Faith and Compassion: The Life and Work of Mother Teresa by: Ragu Rai, Navin Chawla

- Mother Teresa: In My Own Words by: Mother Teresa, Jose Luis Gonzalez-Balado

- A Simple Path by: Mother Teresa, Lucinda Vardey

Colette: a biography

Colette (1873-1954): a biography
By Natalie Allen

In a studio photograph taken in 1909, Colette sits wrapped in a white cloth atop a wooden table. Legs stretched out, her right hand resting above her forehead, she turns her eyes downwards. Her short thick hair frames her striking angular features, and her figure radiates both a pensive serenity and an intense, explosive vitality. She is a young woman becoming her own.
Colette’s unusual and exhilarating journey began in a small village in the Burgundy region of France. Sidonie-Gabrielle Colette, who would later be known simply as “Colette,” was born in Saint-Sauveur-en-Puisaye to a former Captain father and a strong, modern-minded mother. As a child she spent her hours in gardens and with music, and grew to be an accomplished pianist. In her early years, Colette claims, she never thought of writing. But in 1893, at the age of 20, Colette married Henry Gauthier-Villars, or “Willy,” a notorious Parisian writer and music critic, and suddenly found herself thrown into the literary scene of the French capital. Willy soon discovered his wife’s natural talent and decided to take advantage of it. In 1900, Claudine at School, Colette’s first novel, appeared in Parisian bookstores under Willy’s name. The text, which chronicles the adventures of a provincial schoolgirl with a particular eye for the erotic, became both an immediate scandal and a sensation.
After her divorce in 1906, Colette further shocked bourgeois society by launching a career as a music hall girl. She performed at the Moulin Rouge, danced on stage half naked and in exotic costumes, and traveled throughout France on tour. Colette’s experience as a performer and a divorcée awakened her consciousness to a number of social problems in Belle Epoque France. The poverty, illness, and depression of artists, the hardship but also the liberation of living independently as a woman, would later become major themes in Colette’s writing.
Writing was, of course, Colette’s primary endeavor, and she was as prolific as she was talented. During the course of her lifetime she wrote over (50) novels, in addition to short stories and plays. Her most famous work, Gigi, later took shape in both theatrical and cinematographic form. A journalist as well as an author of fiction, Colette was one of the first women to report on WWI from the front lines, and she also covered some of the greatest legal trials of her era. She rose to the position of literary editor at Le Matin, a major Parisian newspaper, and wrote columns on a wide variety of subjects, from fashion to unemployment and domestic violence. Later in her life, Colette tried her hand in the cosmetics business, opening a beauty salon and her own line of products.
Once a marginalized artist, Colette rose to prominence in some of the most prestigious cultural institutions in France. In 1945 she was elected to the Académie de Goncourt – an organization that had long excluded women from its ranks, and in 1953 became an officer of the Legion of Honor. Colette, a woman who had once said: “death doesn’t interest me, not even my own,” was the first French woman to receive a state funeral.
Today, we know Colette best for her fiction, most of which is strongly autobiographical in nature. Though she was a celebrity and wrote stories that seemed like chronicles of her own life, Colette remained a deeply enigmatic figure. Consciously constructing her image in the public spotlight, she resisted revealing her “true self,” and it is only through the careful juxtaposition of Colette with her characters that we can begin to sketch out her portrait. She was, by any account, a woman of extraordinary vigor and fierce individuality with a strong abhorrence for convention. She loved animals, particularly cats, and the landscape of the (Burgundian) countryside. She had a taste for exercise and physical fitness, but she also rejected growing diet trends and standards of thinness for women; she relished food and reveled in the voluptuousness of her body. Her three consecutive marriages did not preclude her from taking lovers, and she had amorous affairs with both men and women. The most famous of these intrigues, Colette’s romance with Bertrand de Jouvenel, her second husband’s teenage son, was rendered particularly provocative by the fact that Colette’s novel Chéri, written just a few years earlier, had depicted a parallel scenario. The “coincidence” led Colette to cite the Oscar Wilde’s phrase: “what one writes, comes to pass.”
In a photograph taken around 1950, near the end of her life, Colette stares intensely ahead. Arthritic, (deaf), and nearly blind, she wears heavy made-up and wraps her neck in a luxurious scarf. Her expression still exudes its characteristic fire and astute intelligence. Colette was, as biographer Judith Thurman puts it, a “Nietzschean without knowing it.” Her life was one of affirmation and continual rebirth. Her once vigorous body deteriorating, Colette never lost her mental prowess, and continued to be active and productive until her end. It is this relentless, singular passion that continues to inspire us today.

Selected References:
- Colette, Oeuvres Complètes, Paris, Bibliothèque de la Pléiade, 1986.
- Flieger, Jerry Aline, Colette and the Fantom Subject of Autobiography, Ithaca, Cornell University Press, 1992.
- Pichois, Claude and Alain Brunet, Colette, Paris, Editions de Fallois, 1999.
- Thurman, Judith, Secrets of the Flesh: A Llife of Colette, New York, Afred A. Knopf, 1999.
- Many thanks to Professor Elizabeth Ladenson, PhD Columbia, for her help and suggestions.

Amy Goodman--biography

First draft: (about 700 words)

Amy Goodman has been characterized, somewhat wryly, somewhat reverentially, as “beaming from some alternative left galaxy.” She can certainly be considered a major icon of the leftist movement, but—as her scores of fans swell in ranks each day and her news program reaches an ever-growing audience—she is acquiring a legion of admirers from all colors of the political spectrum. Goodman is a journalist, author, activist, pacifist, and host of the radio and television program Democracy Now! A figurehead and fervent proponent of the independent media, she dives headlong into stories and controversies that no one else dares to tackle or even raise.

Born in 1957 in Bayshore, New York, Amy Goodman is the descendant of Hasidic rabbis and the daughter of peace activists. In 1984, she graduated with a degree in anthropology from Harvard University. Living with her parents on Long Island, contemplating graduate school in biochemistry, she happened to one day discover the “peace and justice” radio station WBAI, Pacifica Radio’s station in New York City. "I was just completely shocked by this place I stumbled on. It was just raw. It was all the beauty and horror that is New York in all of its myriad accents. And I said, What is this place?" She proceeded to spend ten years as producer its evening news show. Her radio program Democracy Now, which she co-founded in 1996, currently airs on approximately 300 stations in North America and has been hailed as “probably the most significant progressive news institution that has come around in some time" by professor and media critic Robert McChesney.

Democracy Now! is an independent news outlet that effectively represents what Amy Goodman stands for: purveying and spearheading the power of dissent. Goodman embraces those points of view that have been shunned, overlooked, and excluded by the mainstream news media, embraces those groups of people that have shunned, overlooked, and excluded. Her overarching philosophy concerns the right of the listener and the responsibility of the journalist: her listeners have a right to know what other media sources do not tell. The calling of the journalist is to “go to where the silence is”, hold those in power accountable, engage in unembedded reporting and refuse to let issues pushed aside by corporate networks fade from public consciousness. Media, for Goodman, should “build bridges” and “dignify life” by allowing the individual to tell her story. The perspective of the silenced and the victimized must mercifully come to light. Working with community bookstores, radio and television across the country, Amy Goodman is at the forefront of a movement to oppose media consolidation and the engulfing of public airwaves by the corporate elite by building up a stronghold of diverse media outlets.

A recipient of journalism’s highest honors, including the Robert F. Kennedy Prize for International Reporting and the George Polk Award, Amy Goodman has investigated human rights violations in such countries as East Timor, Nigeria, Haiti, and Peru. In 1991, during a trip to East Timor, she and a fellow journalist were nearly killed in a massacre of at least 271 Timorese. Professedly one of the most horrifying moments of her life, Goodman was able to escape by virtue of what she speculates to have been her American passport. That single moment that laid bare the grim realness of war seems to have a pivotal moment in her career, tied to her activist style of journalism that has garnered both praise and censure. Amy Goodman's indie-media celebrity status has all but flourished in recent years. She is currently touring across the country to promote two books she has co-authored with her brother, David Goodman, including the New York Times bestseller The Exception to the Rulers. Using the opportunity to speak against the homogeny of corporate media and to raise money for community broadcasters, she pumps her fist at the end of her speeches and proclaims her mantra “Democracy Now!” She seems not to be an author promoting a book but the leader of a groundbreaking movement, a movement to create a public forum in which people can speak freely, a diversity of voices are represented, and “a democratic media serving a democratic society” is thrust into the forefront.

Sources used:

www.wikipedia.org

http://www.thenation.com/doc/20050523/ratner

http://www.commondreams.org/views05/0506-22.htm

http://www.yesmagazine.com/article.asp?ID=1183

http://www.americanswhotellthetruth.org/pgs/portraits/Amy_Goodman.html

Wednesday, February 21, 2007

A Recap of our meeting


The date of our upcoming exhibition is set for September 10, 2007.

In preparation, each one of you is expected to research 2 women featured in the triptych. Because some of you had originally expressed interest in the same women, make sure to post your 2 selections by next Saturday to avoid duplicating searches.

Based on the poster template provided here, your findings will be divided into four columns, or three areas of biographical research and one personal essay. These columns, under headings of Biography, Context, Contribution, and Reflections, Discovery will run 500 to 700 words in length and will correspond to four separate assignments for each one of the women selected. The columns' contents are to be organically meshed.

Your research will also include finding two quotes per woman for display in your poster presentation. One of these will be chosen for the companion book to the triptych.

1st & 5th Assignments: BIOGRAPHY – This column should consist of an overview of each woman’s life based on your own interpretation and analysis of the basic facts, events, influences and anecdotes that shaped her life. But really, you are telling a story. Make it a compelling one. Your lead will be important in setting a first tone and in engaging the reader.

Due dates: March 3rd (1st woman)
April 28th (2nd woman)

2nd & 6th Assignments: CONTEXT – This column should define the period in which the woman lived and worked. Consider all aspects: historical, political, cultural, intellectual, social and economic. Think in terms of a global stage. “Context” will inform both the women’s biographies and their contributions.

Due dates: March 17th (1st woman)
May 12th (2nd woman)

3rd & 7th Assignments:
CONTRIBUTION – This column should be about the women’s impact and legacy through their accomplishments. Questions to think about: What impact had society on these particular women? How did their cultural, economic and political background affect their development, their actions? How did they advance various issues/causes in their own field, time, and for future generations? What motivated them to take risks, to challenge the status quo, to contribute to their time? How did these women impact the lives of their contemporaries? Were they aware of being role models, of paving the way for generations to come? What did they sacrifice to achieve their goals? How can their contributions help change the course of peoples’ lives in the future? These questions and the answers they yield will inevitably help you choose the most defining quotes.

Due Dates: March 31st (1st woman)
May 26th (2nd woman)

4th & 8th Assignments:
REFLECTIONS, DISCOVERY – This column must be a personal, reflective essay on your experience of having researched these extraordinary women and should include a justification for your quote selections. If you wish and as discussed at the meeting, you could also present a part of an interview you conducted, a song analysis, a poem, or whatever else your discovery has inspired you to write.

Due Dates: April 14th (1st woman)
June 9th (2nd woman)


For those of you leaving before the final deadline, you must turn in your work at least a week early so that we can review it and edit it before you go. Your poster presentation has to be perfect for display.

Your contribution to the mission of this project matters. You will be proud of your accomplishment.

And remember, Smart Women make a difference!