Asian Americans And Hispanic Americans - 891 Words

Categories, groupings, assumptions, classification; it’s like society is built to expand yet isolate, to be authentic yet alike. We form assumptions which turn into the ordinary or the â€Å"norm.† If one person is a certain way then surely everyone like them is like that also. Two of the many cultures and ethnicities we have placed stereotypes amongst are the Asian Americans and Latino Americans. We have placed assumptions about who they are which only perpetuates the classification and, essentially, the isolation. Have you ever heard the phrase, â€Å"oh, is he Asian? That’s why they act like that, they all do.† What a way of making a, perhaps, false assumption and classifying one person into a group of millions of people. Asian Americans have long been depicted as â€Å"brainiacs† in contemporary media. We see them as technologically advanced and extremely intelligent. When I was in high school, it was the Asian kids that you wanted to sit next to and the ones you wanted in your group because they always had the right answer. We see them as taking on the medicinal or engineering careers. Although many do hold positions in these job categories, we have to know that not all Asian Americans align their lives to society’s classification. Furthermore, not only are they positively portrayed in the media; they are also given negative stigmas. They are thought of as terrible drivers. I have seen countless movies where the reckless and careless driver is assumed to be Asian American. ThisShow MoreRelatedWomens Experience Mortgage Credit1225 Words   |  5 Pageshigher origination rate and low-est denial rate than Black, Hispanic and Native American females except Asian females, which was not signifi-cantly different. Further, the effect size had a high practical significance by Cohen s d scale. In other words, white females are more likely 1.30, 1.17, and 1.24 times to get a mortgage originated than Black, Hispanic and Native American females, respectively. Black, Hispanic and Native American females are 1.60, 1.36, and 1.44 times, respectively, moreRead MoreDemographics1226 Words   |  5 Pagescategorize the photographed individuals. Male photographs of university faculty representing African American, Asian, Hispanic, and white racial/ethnic categories were used to alleviate gender and other impression biases. Results Regarding demographic information, white (n=4) and African American (n=3) participants made up 70% of the responses. Responses also included 20% from Hispanics and 10% Asians. Female participants outnumbered males 60% to 40%. The distribution of participants is comparableRead MoreMinority Research Paper1715 Words   |  7 Pages African Americans †¢ The total numbers in the US is 42 million (â€Å"United States Census Bureau†). †¢ African Americans make up 13.6% of the total US population (â€Å"United States Census Bureau†). †¢ The rate of growth for this minority group from 2000 to 2010 was 15.4% (â€Å"United States Census Bureau†). †¢ The average household size is 2.7 (â€Å"United States Census Bureau†). †¢ The average age for African Americans is 32.1 (â€Å"United States Census Bureau†). †¢ The percentage of African Americans 25 and olderRead More Counting the minority vote Essay866 Words   |  4 Pagesof minority registered voters, particularly Hispanics, African Americans, and Asians. The candidates are well aware of this and are campaigning issues relevant to minority voters because they are prominent players in the political arena in the upcoming presidential election (Kamman). nbsp;nbsp;nbsp;nbsp;nbsp;According to the quot;Current Population Reports,quot; a report put out by the U.S. Census Bureau in 2002, there are 25.1 million Hispanics in the United States. Of these 25.1 millionRead MoreCorrelation Between White Males And Females1723 Words   |  7 Pages84, but was not signifi-cantly different from Hispanic females (M = 21.28, SD = 1.23), t(4) = 1.82, p = .143, d = 0.36; Native American females (M = 22.56, SD = 3.74), t(4) = 1.37, p = .244, d = 0.27; and Asian females (M = 21, SD = 1.22), t(4) = 1.32, p = .258, d = 0.26. For males, the test indicated that white males’ fallout rate was significantly less than fallout rates for Black males (M = 22.86, SD = .099), t(4) = 5.85, p =.004, d = 1.17; Hispanic males (M = 22.25, SD = 1.14), t(4) = 3.86, pRead MoreHeritage Assessment1503 Words   |  7 PagesRunning head: THE HERITAGE ASSESSMENT OF HISPANIC, ASIAN AND The Heritage Assessment of Hispanic, Asian and African American Families B.Cohran Grand Canyon University The Heritage Assessment of Hispanic, Asian and African American Families The Heritage Assessment Tool (HST) is used to â€Å"investigate a given patient’s or your own ethnic, cultural, and religious heritage†¦it can help determine how deeply a given person identifies with a particular tradition†. (prenhall.com). This assessmentRead MoreEssay on Multicultural Matrix and Analysis Worksheet1483 Words   |  6 Pageslifestyle, or society? | 1. White Americans | Whites here in the United States are classified as individuals that have origins with the Middle East, Europeans, and North Africa (U.S. Census Bureau, 2001). | A large part of the United States population of 230 million (approximately 78.1%) is occupied by White Americans. | White Americans tend to sometimes be outspoken. They also value their independence and have strong religious beliefs. White Americans are very cordial with their greetings butRead MoreRacism And The Criminal Justice System1190 Words   |  5 PagesIntroduction In today’s American society much of the issues incurred are centered on racism or racial discrimination encompassing crime and the criminal justice system. A vast majority of the issues in the criminal justice system relate to race, ethnicity, or economic class and captures actions by legislators, the policies of the police, and the practices of the courts. In 2009 alone, African American males accounted for 6.7 times more incarceration rates than whites in both state and federal penitentiariesRead MoreSba Study1013 Words   |  5 PagesData for this study come from student surveys conducted at a State University System (SUS) institution in Florida during the month of in November 2017. Ten students representing African American, white, Asian, and Hispanic racial categories were selected (see Table 1). The small sample is representative of the student population on campus. However, to yield a racial mixed of subjects, the author compromised some randomness of subject select ion. Data were utilized in this research project to examineRead MoreWells Fargo A National Survey Of Financial Attitude And Behaviors1025 Words   |  5 Pagesconducted a national survey of financial attitude and behaviors in 2013 and found that over one third of Chinese-Americans (37%) reported a $100,000 annual earning, compared to only 23% of all adults in the U.S. (Wells Fargo, 2013). Oh and Min (2011) employed the 5 percent 2000 Public Use Microdata Sample from the U.S. Census to compare the earning patterns among Chinese, Filipino, and Korean Americans in New York. The sample consisted of male workers between 25 and 64 years old. The reason was that the earning

Psychology Ncert Book 1 Chapter Notes - 11190 Words

Chapter 1 Psy What is Psychology? After reading this chapter, you would be able to †¢ †¢ †¢ †¢ understand the nature and role of psychology in understanding mind and behaviour, state the growth of the discipline, know the different fields of psychology, its relationship with other disciplines, and professions, and appreciate the value of psychology in daily life to help you understand yourself and others better. Contents Introduction What is Psychology? Psychology as a Discipline Psychology as a Natural Science Psychology as a Social Science Understanding Mind and Behaviour Popular Notions about the Discipline of Psychology Evolution of Psychology Some Interesting Landmarks in the Evolution of Modern Psychology (Box 1.1) Development of†¦show more content†¦The range of phenomena it studies, some of which we mentioned above, are spread over several levels, viz. individual, dyadic (two person) group, and organisational. They also have biological as well as social bases. Naturally, therefore, the methods required to study them also vary greatly depending on the phenomenon one wants to study. A discipline is defined both in terms of what it studies and how it studies. In fact, more in terms of how or method/s it uses. Keeping this in view, psychology is defined formally as a science which studies mental processes, experiences and behaviour in different contexts. In doing so, it uses methods of biological and social sciences to obtain data systematically. It makes sense of these data so that they can be organised as knowledge. Let us try to understand the three terms used in the definition, namely, mental processes, experience, and behaviour. When we say experiences are internal to the experiencing person, we refer to states of consciousness or awareness or mental processes. We use our mental processes when we think or try to solve a problem, to know or remember something. One level at which these mental processes are reflected is the brain activity. As we think or solve a mathematical problem, o ur brain activities can be observed using different techniques of brain imaging. However, we cannot say that brain activities and mental processes are the same, although they are interdependent. Mental

Mongol invasion on the Muslim world Free Essays

The Mongols entered history as just one among a number of nomad tribes on the steppes of central Asia. The rise of the Mongols and the beginnings of the Mongol conquests arose out of a dramatic shift from such disunity to unity, and it was achieved through the personality and military skills of one man. In all probability he was born in 1167. We will write a custom essay sample on Mongol invasion on the Muslim world or any similar topic only for you Order Now He was given the name of Temuchin. The nomad world he entered was a fierce and unforgiving one of rivalry and survival skills. Like all Mongol children, Temuchin learned to ride with great skill and to handle a bow and arrows. After an eventful younger life his thoughts turned towards the opportunity of defeating his rivals and taking control of the unified Mongol tribes. Many years of warfare followed, the decisive victory being Temuchin’s defeat of the Naimans. In 1206 a grand assembly was called at the source of the Onon River. A white standard symbolizing the protective spirit of the Mongols was raised. Its nine points represented the newly unified Mongol tribes. The gathering then proclaimed Temuchin as Genghis Khan (‘Universal Ruler’) (Turnbull, 2003). Before we turn to the Mongols beliefs and their attitudes towards the religions of others, some general observations are in order. We cannot take it for granted that the motives for, or indeed character of, â€Å"conversion† in the thirteenth century will be identical with those we would recognize today—or certainly those which would meet with the approval of the purist. In particular, such motives might have more to do with political, diplomatic or economic considerations than with inner conviction. We should be wrong to emphasize the individualistic over against the communal, the internal over against the outward form of law or cultic practice, and the profoundly personal transformation over against the adoption of additional cultural norms. For instance, the Uighur conversion to Manichaeism in the late eighth century had owed something to economic relations with Sogdian merchants, and it has also been called—like the Khazar afghans adoption of Judaism—â€Å"a declaration of ideological independence.† (Jackson, 2001) Like earlier steppe rulers, the Mongol qaÄÅ'ans presided over public debates between representatives of different faiths. The impulse behind these events is unclear. In a recent article, Richard Foltz points out that the effect of the whole policy was to make mischief, but he stops short of suggesting that the aim was to divide and rule. It has been proposed that a debate took place at the point when the sovereign meditated a change of religious allegiance. There may be some truth in this: Juwaynis account of the conversion of the Uighurs some centuries previously, indeed, appears to be based upon the idea that such debates were always the means of bringing the ruler to a new faith. But we cannot discount the possibility that one purpose was entertainment—that the public religious disputation, in other words, was the intellectual counterpart of the bloody gladiatorial conflicts which the Mongols staged between captured enemy soldiers (Fiey, 1975). Lastly, the frontiers between different faiths were not impermeable. â€Å"Shamanism† was itself an amalgam, and we occupy no vantage point that enables us to distinguish some pristine model from accretions that might have attached themselves to the Mongols’ beliefs in the few centuries preceding the rise of Chinggis Khan (Franke, Herbert 1994). A syncretistic approach had long been the hallmark of the nomads religious beliefs; it is reflected in the Secret History of the Mongols, where elements from the mythical history of the early Turks, the Khitans and other steppe and forest peoples are appropriated and integrated into the Mongolsown origin myths (Amitai-Preiss, 1996). Intent as the Mongols may have been on sharing the world only with subjects, they were also compelled to share it with a plethora of spirits, often malevolently inclined and in any case termed â€Å"demons† by Western European writers. When Rubruck’s little group in 1253 passed through a difficult stretch in the Tarbaghatai range, his guide asked the friars to chant a prayer that would put the demons to flight. Diagnosis of the activity of these invisible powers, and if possible their harnessing for good purposes, was the job of the shamans; and there is no dearth of testimony that by the middle decades of the thirteenth century Mongol rulers manifested a heavy dependence upon shamans and fortune-tellers. Shamanistic activities are geared to influencing conditions in this life, not to securing an after-life. The Mongols ancestral beliefs and practices and the great world religions, in other words, were valid for different spheres: hence the â€Å"tolerant† policy of the Mongol qacans, to which we shall return (Elias, 1999). So it was not at all incongruous that a Mongol sovereign or prince should make some formal gesture towards, say, Christianity or Islam while continuing to observe the â€Å"shamanistic† practices of his forebears: Rubruck saw even those of Mà ¶ngke’s wives who had no knowledge of the Christian faith venerating the cross (Charpentier, 1935). We do not have to see this as some kind of celestial insurance, as if any of the several faiths with which the Mongols were confronted might embody the Truth and so it was advisable to court them all, although the idea finds support in a speech ascribed to Qubilai by Marco Polo. On leaving the camp of the Mongol prince Sartaq, Rubruck was told, â€Å"Do not call our master a Christian: he is not a Christian; he is a Mongol.† (Heissig, 1980) Although he goes on to say that â€Å"they regard the term Christendom as the name of a people† (i.e. presumably the Franks of Europe), it is doubtful whether this necessarily supports DeWeese’s contention that religion in Inner Asia was a communal affair. It may well have been so; but Rubruck (whose interpreter was proverbially inadequate) could easily have misunderstood the reason for the warning, and a different explanation comes to mind. We should notice that on several occasions the Mongol terms for religious specialists seem to have been interpreted as denoting the religious community as a whole. Rubruck, for instance, employs the Mongol word toyin (Chinese daoren, â€Å"man of the path,† i.e. Buddhist priest) as a designation for the Buddhists (â€Å"idolators†) in general (Fennell, 1983). And the use of erkeÄÅ'à ¼n (â€Å"Christian priest†) betrays a similar confusion in the thirteenth-century sources. This might explain the apparent bewilderment of the Qacan Gà ¼yà ¼g at Innocent IV’s request that he become a Christian and the anger in the camp of the Mongol general Baiju over the same injunction on the part of Ascelin. The QaÄÅ'an Mà ¶ngke, too, objected when Rubruck was misrepresented as having called him a toyin. It is possible that with one exception the Mongolian lexicon recognized only religious specialists and contained no word for the respective religious community en masse. The exception was the Muslims who confronted Chinggis Khan in the shape of the powerful KhwÄ razmian Empire. Here two words were available: sartacul, employed in the Secret History to designate the KhwÄ razm-shÄ h’s subjects, and dashman (from Persian dÄ nishmand, literally â€Å"learned man†), which denoted the Muslim religious class. But to the best of our knowledge the language contained no word for â€Å"Christian† or â€Å"Buddhist,† as opposed to erkeÄÅ'à ¼n or toyin for priest/monk. Even in the late thirteenth century Persian authors in the Mongol empire equated â€Å"Christian† (Persian: tarsÄ ) with â€Å"Uighur† on account of the large number of Christians among that people (Allsen, 1994). At what juncture â€Å"Shamanism† merits being called a religion, it is difficult to say. It has been proposed that in any consideration of the religious beliefs and practices of Inner Asian peoples we need to distinguish between â€Å"popular† cultic practice—â€Å"folk religion, † as Heissig calls it —and what has been termed â€Å"Tenggerism, † centered on the sky-god, i.e. those beliefs and practices associated with a monarchy based on divine sanction. DeWeese is skeptical, and sees the dichotomy as between, not two competing levels of religious thought and ritual, but â€Å"imperial† and â€Å"domestic† styles of evoking essentially the same system of religious values and practices (Amitai, 2001). A clash between the aspiring steppe emperor and the representative of popular traditions might, nevertheless, provide a framework within which we can locate the downfall of Teb Tenggeri (Kà ¶kà ¶chà ¼), the shaman who had been instrumental in Chinggis Khan’s enthronement but had then got above himself and was eliminated. RashÄ «d al-DÄ «n seems to suggest that Teb Tenggeri had a following among the ordinary Mongols, who were ready to believe in his spiritual accomplishments. The difficulty with this scenario is that it was Teb Tenggeri who invoked Heaven’s mandate and Chinggis Khan who disregarded it (Bundy, 1996). The notion that the early thirteenth-century Mongols worshipped the supreme sky-god, Tengri (Tenggeri), has been challenged on the basis of the way in which the term tenggeri is used in the Secret History, the only Mongolian narrative source that has come down to us. But Anatoly Khazanov makes the plausible suggestion that the Mongols were experiencing the pull of monotheism, as Tengri took on more of the attributes of the omnipotent God. Indeed, a shift is visible during the early decades of the conquest period, to judge from the comments of contemporary observers. The Mongols believed in one God, creator of all things visible and invisible, though they did not worship Him, as was fitting, reverencing idols instead. Subsequent observers, at any rate, were ready to class the Mongols as monotheistic. Rubruck assumed that they had acquired monotheism from the Uighurs. â€Å"You are not a polytheist,† Qadi HamÄ «d al-DÄ «n SÄ biq SamarqandÄ « told Qubilai Qacan during the clampdown on Islamic observance in China in the 1280s, â€Å"because you write the name of the great God at the head of your edicts (yarlighs)† (Jackson, 1994). This development, of course, made it easier for representatives of the different confessional groups to claim the Qacan as one of their own. Reference: Allsen, Thomas T. â€Å"The Rise of the Mongolian Empire and Mongolian Rule in North China.† In CHC. Vol. 6: Alien Regimes and Border States, 907–1368, eds. H. Frank and D. Twitchett. Cambridge, 1994, pp. 321–413. Amitai, Reuven. â€Å"The Conversion of Tegà ¼der Ilkhan to Islam.† JSAI, 25 (2001), pp. 15–43. Amitai-Preiss, Reuven. â€Å"Ghazan, Islam and Mongol Tradition: A View from the MamlÃ… «k Sultanate.† BSOAS, 59 (1996), pp. 1–10. Bundy, David. â€Å"The Syriac and Armenian Christian Responses to the Islamification of the Mongols.† In Medieval Christian Perceptions of Islam: A Book of Essays, ed. John Victor Tolan. New York and London, 1996, pp. 33–53. Charpentier, Jarl. â€Å"William of Rubruck and Roger Bacon.† In Hyllningsskrift tillà ¤gnad Sven Hedin pak hans 70-akrsdag den 19. Febr. 1935. Stockholm, 1935, pp. 255–67. Elias, Jamal J. â€Å"The Sufi Lords of Bahrabad: Sa’d al-Din and Sadr al-Din Hamuwayi.† Iranian Studies, 27 (1994), pp. 53–75. Endicott-West, Elizabeth. â€Å"Notes on Shamans, Fortune-tellers and yin-yang Practitioners and Civil Administration in Yà ¼an China.† In The Mongol Empire and Its Legacy, eds. R. Amitai-Preiss and D.O. Morgan. Leiden, 1999, pp. 224–39. Fennell, John. The Crisis of Medieval Russia 1200–1304. London, 1983. Fiey, J.M. â€Å"Iconographie syriaque: Hulagu, Doquz Khatun †¦et six ambons?† Le Musà ©on, 88 (1975), pp. 59–68. Foltz, Richard. â€Å"Ecumenical Mischief under the Mongols.† CAJ, 43 (1999), pp. 42–69. Franke, Herbert. From Tribal Chieftain to Universal Emperor and God. The Legitimation of the Yà ¼an Dynasty. Sitzungsberichte der bayerischen Akademie der Wissenschaften, phil.-hist. Klasse, 2. Munich, 1978 [Reprinted in H. Franke. China under Mongol Rule. Aldershot, 1994]. Heissig, Walther. The Religions of Mongolia. Tr. Geoffrey Samuel. London, 1980. Jackson, Peter. â€Å"Christians, Barbarians and Monsters: The European Discovery of the World beyond Islam.† In The Medieval World, eds. Peter Linehan and Janet Nelson. London, 2001, pp. 93–110. Jackson, Peter. â€Å"Early Missions to the Mongols: Carpini and His Contemporaries.† In Hakluyt Society. Annual report for 1994, pp. 14–32. Stephen Turnbull, 2003. Genghis Khan the Mongol Conquests, 1190-1400, Routledge             How to cite Mongol invasion on the Muslim world, Essay examples

Black Arts Black Aesthetic Essay Example For Students

Black Arts Black Aesthetic Essay The black community wanted to define their own culture and these pieces were words of encouragement for blacks to step outside the white ways of hinging and acting and step into an acceptance of their own urbanity. Once the differences were accepted thats when you start seeing the different relationships between whites and blacks. These written pieces were significant changes in thoughts and actions at this time, and they werent useless, The blacks were really hoping to set themselves apart trot the rest, to have people recognize they were different from the white oppressive mind set, and it worked. Larry Meals The Black Arts Movement, written in 1968, speaks directly to the needs and ambitions of Black America at the time. The main goal in The Black Arts Movement is to emphasize the necessity for black culture to define their world in their own terms. Larry Neal asks the question in his piece, vision of the world is more meaningful, ours or the white oppressors? (Neal page 2040). He is asking his audience to move away from a white oppressor vision of the world and create their own vision of the world: a vision that has their own beliefs, thoughts, and ideas; a vision that stands out from the white patterns that have consisted years prior. The Black artists primary duty is to express the needs Of the Black people. Neal explains this idea by saying, Main thrust Of his new breed of contemporary writers to confront the contradictions arising out of the Black mans experience in the raciest West (Neal page 2039). In Other words, the goals of these new artists is to use a concept ofprotest literature (page 2040) and direct this new literature directly towards black people to summon hope and Taken Black people to the meaning of their lives (Neal page 2042). The Black community had been living in an oppressive society for years prior to this new movement. Neal believed The Black Aesthetic was the destruction of white ideas, and the destruction of white ways of looking at their world. Addison Eagle Jar. As another of these contemporary artists who encouraged a new way of elite to the black community in his piece, The Black Aesthetic. The Black Aesthetic movement was the practice that helped those seeking to navigate and understand the experiences tot black peoples. Eagle explains the Black Aesthetic movement: WV he question for the black critic today is not how beautiful is a melody, a play, a poem, a novel, but how much more beautiful has the poem. Made the life of a single black Black Aesthetic , then, as inclined by this writer S a means of helping black people out of the polluted mainstream of Americanism___ (Eagle 1916). This is a significant quote because Eagle, and many Of the Black Aesthetic artists at the time, really believe that these works of art are not for the critics entertainment Instead they are gritty stories Of these Black Peoples experiences and they are intended to free the Black Man of an oppressive white America. They are to encourage these black men and women to Stop conforming to the white culture and instead embrace their own. The black aesthetic period is so significant because it was a time where the artists made a significant shift in the opinions of the white culture towards the black culture, and even more, it gave a chance to the Black community to find their voice in the madness and be able to stand out amongst the white, oppressive view points of the society they were living in at the time. These two pieces of work connect really well with each other. Essentially could connect Galleys piece to almost any Black Aesthetic piece just because they all have similar viewpoints in regards to the freedom of the oppressive white American culture. .u0465285903efefd10db151228816387b , .u0465285903efefd10db151228816387b .postImageUrl , .u0465285903efefd10db151228816387b .centered-text-area { min-height: 80px; position: relative; } .u0465285903efefd10db151228816387b , .u0465285903efefd10db151228816387b:hover , .u0465285903efefd10db151228816387b:visited , .u0465285903efefd10db151228816387b:active { border:0!important; } .u0465285903efefd10db151228816387b .clearfix:after { content: ""; display: table; clear: both; } .u0465285903efefd10db151228816387b { display: block; transition: background-color 250ms; webkit-transition: background-color 250ms; width: 100%; opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #95A5A6; } .u0465285903efefd10db151228816387b:active , .u0465285903efefd10db151228816387b:hover { opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #2C3E50; } .u0465285903efefd10db151228816387b .centered-text-area { width: 100%; position: relative ; } .u0465285903efefd10db151228816387b .ctaText { border-bottom: 0 solid #fff; color: #2980B9; font-size: 16px; font-weight: bold; margin: 0; padding: 0; text-decoration: underline; } .u0465285903efefd10db151228816387b .postTitle { color: #FFFFFF; font-size: 16px; font-weight: 600; margin: 0; padding: 0; width: 100%; } .u0465285903efefd10db151228816387b .ctaButton { background-color: #7F8C8D!important; color: #2980B9; border: none; border-radius: 3px; box-shadow: none; font-size: 14px; font-weight: bold; line-height: 26px; moz-border-radius: 3px; text-align: center; text-decoration: none; text-shadow: none; width: 80px; min-height: 80px; background: url(https://artscolumbia.org/wp-content/plugins/intelly-related-posts/assets/images/simple-arrow.png)no-repeat; position: absolute; right: 0; top: 0; } .u0465285903efefd10db151228816387b:hover .ctaButton { background-color: #34495E!important; } .u0465285903efefd10db151228816387b .centered-text { display: table; height: 80px; padding-left : 18px; top: 0; } .u0465285903efefd10db151228816387b .u0465285903efefd10db151228816387b-content { display: table-cell; margin: 0; padding: 0; padding-right: 108px; position: relative; vertical-align: middle; width: 100%; } .u0465285903efefd10db151228816387b:after { content: ""; display: block; clear: both; } READ: Martin Luther King Jr. EssayHowever, Larry Neal directly comments on the Black Aesthetics. He describes the Black Arts Movement and the Black Aesthetic as one, Neal says, Black Art is the aesthetic and spiritual sister of the Black Power concept. As such, it envisions an art that speaks directly to the needs and aspirations of Black America (Neal page 2039). This goes with Galleys beliefs that the Black Aesthetic is directly made for the needs of the black peoples. Eagle says, A critical methodology has no relevance to the black community unless it aids men in becoming better than they are (page 1917). Eagle and Neal both have this vision for Black Americans that they be freed from this movement, not pushed further into oppression, and they believe the arts can advocate them into being better. The encouragement the artists have for the rest Of their brothers and sisters is what makes these two pieces so important, especially when thefts being compared. The black people, whether they are the creators or just regular middle-class folks, share visions of positivist during hardships. They want their brothers to come out and top, so they fight together. The Black Aesthetic event was a time period where the black Americans, whom had the privilege to create and share poems, stories, and plays, were able to share their creations with the rest of the population to motivate them. Eagle and Meals goals are the same: they want the blacks to find their own identity, present themselves differently, and stop following in the footsteps of the whites. They believe that these works tot art really can do wonders tot change tort their brothers and sisters. These stories and creations, poem and plays, arent just useless, fictional words that these artist create out of air. They are real life accounts of the battles the black culture have fought in hopes that the oppressive layer of the white America finally comes off their backs. In the following quote, Neal demonstrates how the arts can really be significant. Neal says, Poetry is a concrete function, actions_. Poems are physical entities: fists, daggers, airplane poems, and poems that shoot guns. Poems are personal forces. (Page 2041). In relationship to Neal, Eagle compares the oppression to war. These two works are compatible to each other Eagle believes the two cultures are at afar, while Neal has the reflect weapon: favors of art. Eagle explains the society conditions by saying, The serious black artist Of today is at war with the American society as few have been throughout American history (Eagle page 1914). Eagle and Neal agree upon this. The Black American culture was at a war With the White American culture and the black artists were doing everything in their power to free themselves Of this war using the one weapon they were best at using: words. Using these words of hope and encouragement and visions of freedom and opportunities, the artists created possibilities. Neal and Eagle had similar visions or the future, as well. They both believed this movement was growing and they believed that growth had been evident in white peoples eyes already. Eagle states this growth by saying, Math white academician. calls upon a black man to write the introduction. The editor then declares that his anthology represents the best black literature or that he has chosen these works which rank the best in American artistic production. M (Eagle page 1918). In saying that a black man can write an introduction and rank the best in production is a significant amount of change for the Black community. The white editors are accepting of the different writing styles and topics, and still finding that its quality literature even when its unlike theirs; a goal the black aesthetic writers have worked to achieve. Neal has a similar idea on hope, but he also adds his beliefs on the growth of this movement by saying, Afro-American life and history is full of creative possibilities, and the movement is just beginning to perceive them Just beginning to understand that the most meaningful statements Must come from the Third World of which Black America is a part (Neal page 2050). .u2a79fa7db139bdd7c171ddac45b75043 , .u2a79fa7db139bdd7c171ddac45b75043 .postImageUrl , .u2a79fa7db139bdd7c171ddac45b75043 .centered-text-area { min-height: 80px; position: relative; } .u2a79fa7db139bdd7c171ddac45b75043 , .u2a79fa7db139bdd7c171ddac45b75043:hover , .u2a79fa7db139bdd7c171ddac45b75043:visited , .u2a79fa7db139bdd7c171ddac45b75043:active { border:0!important; } .u2a79fa7db139bdd7c171ddac45b75043 .clearfix:after { content: ""; display: table; clear: both; } .u2a79fa7db139bdd7c171ddac45b75043 { display: block; transition: background-color 250ms; webkit-transition: background-color 250ms; width: 100%; opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #95A5A6; } .u2a79fa7db139bdd7c171ddac45b75043:active , .u2a79fa7db139bdd7c171ddac45b75043:hover { opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #2C3E50; } .u2a79fa7db139bdd7c171ddac45b75043 .centered-text-area { width: 100%; position: relative ; } .u2a79fa7db139bdd7c171ddac45b75043 .ctaText { border-bottom: 0 solid #fff; color: #2980B9; font-size: 16px; font-weight: bold; margin: 0; padding: 0; text-decoration: underline; } .u2a79fa7db139bdd7c171ddac45b75043 .postTitle { color: #FFFFFF; font-size: 16px; font-weight: 600; margin: 0; padding: 0; width: 100%; } .u2a79fa7db139bdd7c171ddac45b75043 .ctaButton { background-color: #7F8C8D!important; color: #2980B9; border: none; border-radius: 3px; box-shadow: none; font-size: 14px; font-weight: bold; line-height: 26px; moz-border-radius: 3px; text-align: center; text-decoration: none; text-shadow: none; width: 80px; min-height: 80px; background: url(https://artscolumbia.org/wp-content/plugins/intelly-related-posts/assets/images/simple-arrow.png)no-repeat; position: absolute; right: 0; top: 0; } .u2a79fa7db139bdd7c171ddac45b75043:hover .ctaButton { background-color: #34495E!important; } .u2a79fa7db139bdd7c171ddac45b75043 .centered-text { display: table; height: 80px; padding-left : 18px; top: 0; } .u2a79fa7db139bdd7c171ddac45b75043 .u2a79fa7db139bdd7c171ddac45b75043-content { display: table-cell; margin: 0; padding: 0; padding-right: 108px; position: relative; vertical-align: middle; width: 100%; } .u2a79fa7db139bdd7c171ddac45b75043:after { content: ""; display: block; clear: both; } READ: Mental Illness EssayThis statement is quite similar to Galleys in that the white society in America is starting to recognize the importance in black arts Which is 3 significant change because its one that they worked towards for many years. At the time, progress was still being made, but some progress had been made and it baas enough to make them feel happy and even more hopeful for the future of the movement. The significance in the pieces is that they set their black community apart from the rest of America. Years prior the whites oppressed the blacks and so at this point in time, the black people were trying desperately to free themselves.