Alice Walkers Themes of Womanism, Community, and...

Li 1 Angel Li Mrs. Harper English 6H 7th February 2011 Alice Walkers Themes of Womanism, Community, and Regeneration Alice Walker is considered one of the most influential African American writers of the 20th century, because of her raw portrayal of African American struggles and the injustices towards black women. She was the first African American female novelist to win both the Pulitzer Prize and the National Book Award for The Color Purple. Her work is appealing and powerful because â€Å"Walkers novels can be read as an ongoing narrative of an African American womans energence from the voiceless obscurity of poverty and racial and sexual victimization to become a reshaper of culture and tradition† (Gray 527). Through†¦show more content†¦The female community also heals Celie, whos newly acquired freedom effects both the men and women. Walker also advocates spirituality in her theme of womanism. According to Bloom, â€Å"Walkers spiritual beliefs are dependent on her womanist philosophy, and vis e versa. Her womanist philosophy is a type of spirituality, one that arises from her movement away from the traditional Christianity in which she was raised† (64, 2000). Shug becomes a medium that Walker uses to depict her growing connection to spirituality and a way for Celie to build a relationship with nature, earth, and herself. Furthermore, Celies letters are based on Walkers idea that writing is a spiritual practice for females to find peace and reflect their thoughts in a racist and sexist society. Bloom goes on to suggest that â€Å" Walkers womanist and spiritual concerns would not exist without her belief that her writing is an individual and communal intervention into a racist and sexist fabric she sees in American culture† (66, 2000). Because women were not allowed to have a voice, Walker writes the novel in the form of letters, where Celie can reveal everything. Lastly, Walker shows her criticism of the injustices shown towards African American women by both blacks and whites. In the novel, â€Å"the men are generally pathetic, weak and stupid when they are not heartlessly cruel† (Wilson 1587), which made The Color Li

Workplace Diversity Within A Women s Perspective

In this report, the group has been entrusted with the task of researching issues of workplace diversity in an engineering profession, (mainly from a women’s perspective), i.e., limitations in which women experience through a daily basis. In doing so, this report will reach to the company executive: â€Å"EGB100 Ltd†, outlining the findings and recommendations about what benefits, there may be initially for the company in implementing a workplace diversity policy, and thus, what practical steps might be undertaken to foster a diverse and discrimination-free workplace. Overview on Workplace Diversity Over the recent years, workplace diversity happens across from all engineering workplaces, to any business work related. The development of†¦show more content†¦A workplace that is prominent known for its ethics, reasonable employment practices and gratitude for diverse ability is better to entice a broader area of qualified applicants. (Ruth Mayhew, nd) Problems that have targeted Women and Indigenous Australians Women specifically in the workplace, were allocated to low responsibility jobs. This is because it was assumed that their first priority was to take care of their families instead of focusing on work. In general, women were represented as inferior to men, both physically and mentally. (http://www.analytictech.com,nd). In addition, sexual harassment at work is proficient more by women than men. (P. McDonald, 2015) these embedded negative insights about women’s obligation to work is revolved on their parenting role, possible or actual. Social conditioning has led to women being associated to be accountable for a family. However, in the working environment, this establishes a â€Å"family-work conflict†, nonetheless of whether the female employee has a family or not. On the other hand, in a male’s perspective, most male workers essentially were raised by a â€Å"stay-at-home mother†, this may perhaps nurtures expectations of a typical female representations regarding daily choices. (http://www.slideshare.net/creditsuisse,2014) Figure 2: Main issues with Women On the other hand, with respect to indigenous Australians who have been disadvantaged

Singer Famine Affluence and Morality free essay sample

Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a Journal or multiple copies of rticles, and you may use content in the JSTOR archive only for your personal, non- commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at http://www. Jstor. org/Journals/ pup. html. The suffering and death that are occurring there now are not inevitable, not unavoidable in any fatalistic sense of the term. Constant poverty, a cyclone, and a civil war have turned at least nine million people into destitute refugees; nevertheless, it is not beyond the capacity of the richer nations to give enough assistance to reduce any further suffering to very small proportions. The decisions and actions of human beings can prevent this kind of suffering. Unfortunately, human beings have not made the necessary decisions. We will write a custom essay sample on Singer Famine Affluence and Morality or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page At the individual level, people have, with very few exceptions, not responded to the situation in any significant way. Generally speaking, people have not given large sums to relief funds; they have not written to their parliamentary representatives demanding increased government assistance; they have not demonstrated in the streets, held symbolic fasts, or done anything else directed toward providing the refugees with the eans to satisfy their essential needs. At the government level, no government has given the sort of massive aid that would enable the refugees to survive for more than date, given For comparative purposes, Britains share of the nonrecoverable development costs of the Anglo-French Concorde project is already in excess of E275,ooo,ooo, and on present estimates will reach †440,000,000. The implication is that the British government values a supersonic transport more than thirty times as Philosophy 6 Public Affairs highly as it values the lives of the nine million refugees. Australia is another country which, on a per capita basis, is well up in the aid to Bengal table. Australias aid, however, amounts to less than onetwelfth of the cost of Sydneys new opera house. The total amount given, from all sources, now stands at about E65,ooo,ooo. The estimated cost of keeping the refugees alive for one year is Most of the refugees have now been in the camps for more than six months. The World Bank has said that India needs a minimum of E†oo,ooo,ooo assistance from other countries before the end of the in year. It seems obvious that assistance on this scale will not e forthcoming. India will be forced to choose between letting the refugees starve or diverting funds from her own development program, which will mean that more of her own people will starve in the futureal These are the essential facts about the present situation in Bengal. So far as it concerns us here, there is nothing unique about this situation except its magnitude. The Bengal emergency is Just the latest and most acute of a series of major emergencies in various parts of the world, arising both from natural and from man-made causes. There are also many parts of the orld in which people die from malnutrition and lack of food independent of any special emergency. I take Bengal as my example only because it is the present concern, and because the size of the problem has ensured that it has been given adequate publicity. Neither individuals nor governments can claim to be unaware of what is happening there. What are the moral implications of a situation like this? In what follows, I shall argue that the way people in relatively affluent countries react to a situation like that in Bengal cannot be Justified; indeed, the whole way we look at oral issues-our moral conceptual scheme -needs to be altered, and with it, the way of life that has come to be taken for granted in our society. In arguing for this conclusion I will not, of course, claim to be morally neutral. I shall, however, try to argue for the moral position l. There was also a third possibility: that India would go to war to enable the refugees to return to their lands. Since I wrote this paper, India has taken this way out. The situation is no longer that described above, but this does not affect my argument, as the next paragraph indicates. Famine, AfJluence, and Morality hat I take, so that anyone who accepts certain assumptions, to be made explicit, will, I hope, accept my conclusion. I begin with the assumption that suffering and death from lack of food, shelter, and reach the same view by different routes. I shall not argue for this view. People can hold all sorts of eccentric positions, and perhaps from some of them it would not follow that death by starvation is in itself bad. It is difficult, perhaps impossible, to refute such positions, and so for brevity I will henceforth take this assumption as accepted. Those who disagree need read no further. My next point is this: if it is in our power to prevent something bad from happening, without thereby sacrificing anything of comparable moral importance, we ought, morally, to do it. By without sacrificing anything of comparable moral importance I mean without causing anything else comparably bad to happen, or doing something that is wrong in itself, or failing to promote some moral good, comparable in significance to the bad thing that we can prevent. This principle seems almost as uncontroversial as the last one. It requires us only to prevent what is bad, and not to promote what is good, and it equires this of us only when we can do it without sacrificing anything that is, from the moral point of view, comparably important. I could even, as far as the application of my argument to the Bengal emergency is concerned, qualify the point so as to make it: if it is in our power to prevent something very bad from happening, without thereby sacrificing anything morally significant, we ought, morally, to do it. An application of this principle would be as follows: if I am walking past a shallow pond and see a child drowning in it, I ought to wade in and pull the child out. This will mean getting my clothes muddy, but this is insignificant, while the death of the child would presumably be a very bad thing. The uncontroversial appearance of the principle Just stated is deceptive. If it were acted upon, even in its qualified form, our lives, our society, and our world would be fundamentally changed. For the principle takes, firstly, no account of proximity or distance. It makes no moral difference whether the person I can help is a neighbors child ten yards from me or a Bengali whose name I shall never know, ten thousand miles away. Secondly, the principle makes no distinction between cases in which I am the only person who could possibly do anything and cases in which I am Just one among millions in the same position. I do not think I need to say much in defense of the refusal to take proximity and distance into account. The fact that a person is physically near to us, so that we have personal contact with him, may make it more likely that we shall assist him, but this does not show that we ought to help him rather than another who happens to be further away. If we accept any principle of mpartiality, universalizability, equality, or whatever, we cannot discriminate against someone merely because he is far away from us (or we are far away from him).