Blog #9 "Race Matters" by Cornel West

        The topic of race relations is always a heated subject in American discussions. Race affects every person in this nation and no one is a racist for being aware of the fact. Whether the intent is positive or negative the differences of races are always present. The article "Race Matters" by Cornel West talks about the social injustice that occurred back in Los Angles, 1992. In Race Matters, Cornel West describes not only the state of race relations in this country, but also some causes for the thinking that perpetuate the cycle of distrust and fear. Race Matters offers some of the most intelligent, concise and controversial commentary on race. Race Matters is not just another summary of race relations in this country.
         One of the main reasons this article differs from others is that West does not allow his membership in the African-American race to hinder his view. In addition, he ignores the prevailing concept of political accuracy and speaks freely. Race Matters is an insight into many of the stereotypes, misconceptions and clashes caused by race. He describes race from multiple angles. By discussing race in a historical, social, sexual and political sense, he is able to produce some uncommon assessment on the forever variable state of race relations.
          Cornel West easily illustrates the idea of discrimination in America through the explanations of white supremacy. For Example, “This vicious ideology and practice of white supremacy has left its indelible mark on all spheres of American life- from the prevailing crimes of Amerindian reservations to the discriminatory realties against Spanish-speaking Latinos to racial stereotypes against Asians.” White supremacy has held racial progress back from not only African Americans, but from all people of color. All people of color are feeling the inequalities that white supremacy compel onto other races. In addition, “No other people have been taught systematically to hate themselves.” White supremacy has taught the African American race to hate who they are as a people. The problem of interracial hate has slowly but surely started to tear the African American race apart. Furthermore, “Yet the legacy of white supremacy lingers- often in the face of the very denials of its realities.” The main people who deny the existence of white supremacy are the people who are under its aptitude. The power of white supremacy is still alive and strong in America.
        According to Cornel , African Americans are divided into two camps , the liberal structuralists and the conservative behaviorists . West goes to observe , unfortunately , these two camps have nearly suffocated the debate that should be taking place about the prospects for black America. This disunity among the two schools of thought of black race is the most unfortunate aspect of the African Americans. He touches the borders or spirituality when he pleads to “replace racial reasoning with moral reasoning". Thus moral reasoning becomes the second important concern in Race Matters by Cornel and this approach is his positive contribution to the possible solutions for the problems of African Americans . The main issue with most of the black Americans is that they are being destroyed by the inner conviction of uselessness . Economic prosperity can not compensate for this loss .The fountain of hope and love has to spring forth from the hearts of the blacks as for their internal relations first and disposition with the white race next.
        I see similarities between Chapter 9 and "Race Matters" by Cornel West because it discusses the importance of race and how Americans perceive it. Race is something we can all relate to, due to the fact that America was build upon by foreigners and immigrants. It also talks about the inequality and imbalance between the various racial groups. It also breaks down the key differences and terminology for concepts such as "race" and "ethnicity" and "nationality".
        

Blog #8 - Class and Global Inequality

          The "House Rule" describes the difficulty people have based on inequality between race and class status. The first event of the podcast is about the education their children have based on class system they are. A teenager name Jada and her sister was transfer to Copley-Fairlawn public school from Akron, Ohio but then got discharge from Copley school because their mother gave the school their grandfather’s address not theirs. Jada and her sister didn’t live around the school district however their grandfather did, which is why they had to give his address but the school noticed and they couldn’t do that. According to the chapter, “the more money your family has, the better your education is likely to be” which its completely true. If you are poor family, the less you learn, the less activities you have, and the less opportunities however if you a rich family you have many opportunity and better education. The author from the podcast ask Jada “does it seem unfair to you that your life could be so different and your school would be so different just based on where you live and what school you go to?” which she respond “it’s the dumbest thing ever”. It seems unbelievable that to have a good education, you have to be in the same level as the other children learning in the school. I believe it’s unfair for people to judge others based on their class because everyone has the right to have an education even if their income are different. It also unreasonable for teens aren’t able to go to school in other area than where they live because they should have equal opportunity as any other kid upper, middle, and lower class.
             The next event is an example of race discrimination. The housing organization had send actors to do a testing if there were race discrimination for renting apartment. Based on the podcast, there was a African American woman name Kaaron who went to the building and rang the bell which the super couldn’t had eye contact yet and told the super that she was looking for a one bedroom apartment however when the super let her in the building he immediately told her he had no apartment available. She asks again and if he was the super but the super had said no and that he was the super from the building. Despite that, there was another woman but this time she was white, same age as Kaaron, the super had told her that there were two studios available. So according to this event, the super made race discrimination which it unbelievable. I think it’s not right that people use to judge people based on their skin color.
               In my opinion chapter 9 and The Global Inequality are related because they both talked about class inequality. People who were discriminated should fight for their rights to be equal and to stop discriminarion. I believe this situation should stop because people are being mistreated and in the future I hope we wouldn't be judge base on our race or color no matter where we come from and we will live a better life.

     

       

Blog #7 People Like Us

        In this video it shows how society likes to judge people on their social class. Society can judge
on what someone dresses, looks, jobs they obtain, the types of home one lives in, etc..Towards the
beginning of the video a woman in a school I believe was judging on everyone that past right by her,
for example the words she used to describe some were dorky, dirty, and ghetto. The people that were
talking and stating certain states on what they were describing how how some can describe
lower,middle, or high class. What I also took from this was that when some women in the beginnign
of the video saw the picture of an old man she automatically assumed he was lower class, but she said
maybe he just dress like a lower class person but probably aren't. It seems that people are easily
judging other with out knowing anything about them. This is what today in our society describe
people today. It just comes to show that society can consider themselves in any type of class, because
if one grew out of the a certain class they would push aside the ones they didn't fit in into the certain
status that seemed fit. 
     This video made me reflect on the stratification system we live in. "People like us" describes
how social class plays a role in the lives of Americans based on where they live such as park avenues
penthouses, bayou houseboats or suburban gated communities. The video presents stories of family
traditions, different lifestyle and class mobility. It explains how income family background,
education, attitudes, aspirations and even appearance mark people as members of a social class. In the
video they interview people from diverse socioeconomic groups, the film describes how social class
in america has a much influence as race or ethnicity in determining what kind of opportunities a
person has in life.
     "People Like Us" explains how the class system does exist and its based on looks, money,
popularity, whether you live in a big house, and where people work. The video also describes that as
you move through life we separate our selves from people who don't fit in our groups and social class
and that America is a country divided by class and by what kind of neighborhood you live in, the type
of food you eat, how far you got in school and the way you wear your hair.
         In my opinion, people are selfish to marry rich people because of their wealth and don't have
the knowledge to be on the same page as the rich. I think they have to change their way of thinking
because everybody is equal and we don't have to judge whether they are rich or poor. We should
respect each other and treat everyone as equal and be nice to everybody.

Chapter Six - Socialization.

      One of the films that struck me the most was Killing Us Softly.  “Killing Us Softly”, is a documentary that explains the effects of advertising. As mentioned in the video, on a daily basis we are exposed to nearly 1500 ads a day, and it is evident not all the ads are watched, however they do manage to make it to the back of our heads. So even if we do not pay close attention to what the ad is saying, if the product that was being advertised comes in front of us we still manage to remember that we had seen the product advertisement earlier. The documentary takes a further look at the main reason why ads are made, and the conclusion made is that when products don’t sell, ads are made in the sense, telling their customers they need the product or else they are incomplete. I believe this is a general fact, everyone know that the main needs of any person are, some type of clothes to cover their body, food to eat, water to drink and some sort of shelter. However, when these ads are presented they create an urge in the sense the person believes that have to have the product being advertised. The example given in the documentary was of ageing creams. They are advertised in a way that older aged women feel they have to have the cream or else there is something wrong with them. Another example, is straightening irons, the traditional way of straightening hair is using a hair dryer, or any ordinary straightening iron sold at the store. However, there certain brands advertised in which people believe they are better which is not true. Even though all brands are the same, just because of the ad people believe one is better than the other and that is the only one they want. So when markets say ads sell more than product, concepts, thoughts and values, this is what they refer to. Overall, ads are made in the sense to tell their customers that the product being advertised is a need to them or else they are missing out on something and they are not normal.
       Not surprisingly, Jean Kilbourne finds in ad after ad that the basic message hasn't changed: the most important thing for any woman is her appearance. Advertisers still relentlessly intimidate, shame, and even flatter women into spending billions of dollars trying to change the way they look.
      Killing Us Softly also shows how much advertising for women has become blatantly sexualized, simultaneous magnifying and trivializing the role of sex in women's lives.. The message of the ''sexual revolution", Kilbourne ironically observes, seems to have been that women have the right to be sex objects. Deliberately shocking ads reveal disturbing trends including the portrayal of children in sexually suggestive situations, the equation of sexuality with violence, and even the suggestions that women secretly want to be battered. Kilbourne acknowledges that men now are also routinely treated as sex objects in advertising but notes that men are unlikely to be judged professionally by their appearance, let alone harassed and beaten.
    Frequently humorous, never sanctimonious, Killing Us Softly will convince anyone that the portrayal of gender in the media is serious business. As Jean Kilbourne says: "Ads keep up trapped in rigid roles and crippling definitions. We must change not just ads but the attitudes in our culture, which underlie them. What's at stake is our ability to have authentic, freely chosen lives".
     If I relate this video to Socialization I would say that it reminded me to of how mass media is an "important agent of socialization from childhood right through adulthood". But most importantly it reminded me of gender socialization. In this video "Killing Us Softly" Jean Kilbourne's main focus seems to be how the mass media is having an intense influence on our children which they bring with them throughout adulthood.
     Here is the picture that represents the ways that boys and girls are socialized:

How people behave in public.

             Public is a place were you will see and observe different kind of people. In public people are at  

 their best or worst or both.

             About a day ago I went to the park with my friend. We were sitting there observing people at the

same time discussing how people are acting differently from each other. During that time we heard a young

man was cursing with a loud voice to someone. He just tried act cool to girl next to him, which was terrible

to us, because If we would that girl next to him we will run as far as we could. This kind of situation affects

young generation badly, because when that man left, after few minutes later we heard about five years old

young boy was repeating those cursing words. This kind of example as we also learned from the reading

"social structure and family violence" is the result of bad society and it affects on social culture on how we

behave.

          I've noticed that people act different because of their company. Here's the most common situations

we see everyday. For example when people are in public alone they usually blend in. They don't want to  

draw attention to themselves and act the way they feel natural. When you are alone it's easier to notice and

get to know new people. Just be brave and yourself.

        Behavior changes in public in different situations, and also whom you are with. For example when we

are in public with our parents or relatives our behavior changes. Our behavior is like we would be at home

with them, because sometimes we say bad things in front of them, but after that we notice that that we're in

public and feel embarrassed.

 

   
           In public you will also see couple of friend or partner. In this situation you don't see other people

than your companion and your attention is theirs only. We girls usually talk, tell jokes, laugh and share

everything what was happened lately over a cup of coffee in cafe or while sitting on a bench in corner of the

street.

        In public people behavior depends on their company, family and their background. In public most often  
people who came out from dangerous families or dangerous social areas most often they are dangerous to

the public as well,  they are decreasing safety in public. So in public we have to be so careful, don't trust

strangers and pay attention to our surroundings.

Chapter 4

     By reading chapter 4, I found three key sections which are important and interesting for me. The first key 

section is Conversation Analysis which is a method of analyzing the patterns in face-to-face conversation 

that produce the smooth, back-and-forth turn -taking of such exchanges. I found that it's important for me, 

because when people make conversation, or face-to face conversation, it's important to make high quality 

conversation; however, when people are polite each other conversation level is very high and it's stay on a 

high level which feels good for me. I hope that people can start to make a conversation interesting and 

valuable, because conversation is a great source for our everyday stories. Think about some of 

the most important moments in your life and about the relationships you have. The foundation 

of nearly all of these is conversations. When we are learning about one another, we are 

listening and enjoying simple moments together.
   
     The second one that I found interesting and important to me is Organizations and Structure, 

which refers to the rules and routines, both formal and informal, that shape daily activity within 

organizations. The roles played by administrators, custodial and maintenance staff, 

professors, and students. Each group has specific roles. This is important for me, because 

every school should have its own roles, and must have  a high quality to teach students how to 

follow the roles and how to respect each other.

      The third one is Traditional action, which is motivated by custom. This is interesting and 

important for me because every country has different  traditions and customs. A tradition is a way 

of doing things that is handed down from generation to generation in a family, club, nation, any group. Tradition i

is important in that it lends a consistency to a social group. A traditional action can then take on a role, such as 

a marriage ceremony. The ceremony must have certain aspects to be recognized as a ceremony accepted by 

the group at large. 

Also, traditions serve as ways of binding a society over time. If we as a generation sing songs of earlier times of 

our country, it's our way of remembering our past and the people who lived then. 

Armenian Culture

      Today I'm going to talk about my culture. I'm going to talk about language, beliefs of Armenia,
literature,education, about Armenian foods, clothes, art, music dance and sport.
     Language:  Armenia's official language is Armenian, however many people also speak Russian due to its proximity to the former Soviet Union. Other languages are taught in the country, as Universities and public schools. Those languages are Spanish, Italian, German, French and specially English.The Armenian alphabet is a graphically unique alphabet that has been used to write the Armenian language since the year 405 or 406. It was introduced by Saint Mesrop Mashtots, an Armenian linguist and ecclesiastical leader, and originally contained 36 letters. Here is the picture of Armenian alphabet:  

Now i'm going to talk about beliefs of Armenia: Up to 97% of Armenians follow Christianity. Armenia has its own 
church, the Armenian Apostolic Church, which most Armenians follow. It was founded in the 1st century AD, 
and in 301 AD became the first branch of Christianity to become a state religion. The largest religious minority is 
Armenian Catholicism, which is in communion with the Pope in Rome. Due to the country's large ethnic 
homogeneity, non-Christian religions such as Yazidism and Islam are small, particularly since the Nagorno-
Karabakh War. Here is the picture of Armenian Apostolic Church:

Now I'm going to talk about literature:The Armenian literary tradition began early in the fifth century  A.D.with  religious tracts and histories of the Armenians. The most important of these were written by Egishe, Movses Khorenatsi, and Pavstos Buzand.

In the eighteenth century Armenian Catholic monks of the Mekhitarist order began publishing ancient texts, 

modern histories, grammars, and literature. In the nineteenth century, Armenians developed their own journalism 

and public theater. Khachatur Abovian wrote the first Armenian novel, Verk Hayastani (The Wounds of Armenia), 

in the early 1840s. Armenian literature and drama often depict struggles against religious and ethnic oppression and the aspirations of Armenians for security and self-expression.  Here is the picture of Armenian literature:

Now I'm going to talk about Armenian education:   Armenia has a well developed education system.

Education is very important for Armenians.

Armenia elementary and secondary education is free and compulsory.

Children from 6 to 16 years old must have at least 8 to 10 years of training. After that the have the option to 
attend university education or vocational education. Here is the picture of Armenian very popular Yerevan

State University:

Now I'm going to talk about Armenian foods: Armenian food distinguishes itself from other regional cuisines by the quality and freshness of the ingredients, the extensive use of fruits and nuts, the use of pickles and pickled vegetables and the use of fresh herbs. People are proud of their national cuisine.  The cooking styles 
include the Mediterranean cuisine, Caucasus cuisine, Middle East cuisine, Eastern Europe cuisine, and the 
Balkan cuisine.  Armenian food has a lot of elements that might already be familiar to many from other Ottoman 
cuisine. Armenian recipes are as varied as their regions and dialects.  Barbecue or grilled meat, stuffed pastries, 
and steamed vegetables are usually served as the main course in Armenian cuisine.  Fish, diverse types of 
meats and numerous sorts of fruits and vegetables, combined with also a great number of condiments, lead to 
the uniqueness of the Armenian cuisine, both in taste and in look. The appetizers in Armenian cuisine give a hint 
to the eater on what to expect for the remaining dishes to be served.  If you are curious about one of the world’s 
most ancient cultures, or are contemplating a trip to Armenia, don’t miss the chance to taste some Armenian 
dishes. Here is the picture of Armenian foods:

    Now I'm going to talk about Armenian clothes: The traditional Armenian clothes are very colorful and 
various. The traditional man's suit consisted of silk or cotton color shirt with low collar and side fastener and wide 
trousers from dark wool or cotton. Over the shirt Armenians put on cotton or silk arkhaluk – outerwear with low 
collar fastened waist down with hooks or small buttons. A heavier item was called chukha; it was made of wool 
and worn with a narrow big buckled belt.

Western Armenians wore a waistcoat over shirt and waist length jacket with full sleeves without fasteners in 

front. 

The belt was replaced with long wide woven scarf wrapped around the waist several times.

Women's traditional clothes of both eastern and western Armenians were homogeneous. The outerwear included a long dress of arkhaluk type with a cut on chest and cuts below hips. The waist was wrapped in long folded silk or woolen scarf. The embroidered apron and decorations were indispensable elements for western Armenian women. On their heads men wore caps of different styles: the fur ones were worn in the east; knitted and women  in the west. Women's headdresses, especially in the east, looked like a "turret" made from cotton fabric with ornaments tied with several scarves covering a part of face. Western Armenian women used to wear ornate head bands with capes. Here is the picture of Armenian dress:

  Now I'm going to talk about Armenian art:  Armenian art is the unique form of art developed over 4,500 years of habitation of the Armenian Highland by the Armenian people. Armenian architecture and miniature painting have dominated Armenian artistic production and have shown consistent development over the centuries. Other media of Armenian art include sculptures; frescoes, mosaics, and ceramics; metalwork and engravings; textiles; music; and printing. Most works of Armenian art had a Christian meaning.Here is the picture of art:

Now I'm going to talk about musics:     The music of Armenia has its origins in Anatolia and the Caucasus Mountains, where people traditionally sang popular folk songs, usually sung by Ashugs, the most famous one probably being Sayat Nova. Armenia has a long musical tradition, and its music has been represented in recent times by artists such as Djivan Gasparyan, a world-wide renowned Duduk player, and Armenian pop singers such as Sirusho, Andre and Harout Pamboukjian, a Los Angeles-based pop singer who is famous mainly in Armenia and the United States and is also acclaimed in Lebanon, Syria and countries with an Armenian-speaking minority. Armenia is also renowned for its Classical music tradition, with composers of the level of Aram Khachaturian, Arno Babadjanian and Edvard Baghdasaryan.

There is also a big following of genres such as Chanson music, with singers like Ruben Hakhverdyan and genres such as Light Pop and Pop-Folk (usually referred by the term "rabiz") music, with artists such as Aram Asatryan, Tata Simonyan, Tatoul Avoyan and many others.

Melodic basis:

Traditional Armenian folk music as well as Armenian church music is not based on the European tonal system but on a system of Tetrachords. The last note of one tetrachord also serves as the first note of the next tetrachord - which makes a lot of Armenian folk music more or less based on a theoretically endless scale.

Folk music:

 Armenians have had a long tradition of Folk music from the Antiquity and during the Ottoman times. While under Soviet domination, Armenian folk music was taught in state-sponsored Conservatoires. Instruments played include kanun (dulcimer), davul (double-headed hand drum), oud (lute), duduk, zurna, blul (ney), shvi and to a lesser degree saz. Other instruments are often used such as violin and clarinet. The duduk is Armenia's national instrument, and among its well-known performers are Margar Margarian, Levon Madoyan, Saro Danielian, Vatche Hovsepian, Gevorg Dabaghyan and Yeghish Manoukian, as well as Armenia's most famous duduk player, Djivan Gasparyan.

Earlier in Armenian history, instruments like the kamancha were played by popular, travelling musicians called ashoughs. Sayat Nova, an 18th century Ashough, is revered in Armenia. Performers such as Armenak Shahmuradian, Vagharshak Sahakian, Norayr Mnatsakanyan, Hayrik Muradyan, Raffi Hovhannisyan, Papin Poghosian, and Hamlet Gevorgyan were famous in Armenia and are still acclaimed. The most notable female vocalists in the Armenian folk genre have been Araksia Gyulzadyan, Ophelia Hambardzumyan, Varduhi Khachatrian, Valya Samvelyan, Rima Saribekyan, Susanna Safarian, Manik Grigoryan, and Flora Martirosian.

Armenian emigrants from other parts of the Middle East settled in various countries, especially in the California Central Valley, and the second- and third-generation have kept their folk traditions alive, such as Richard Hagopian, a famous oud-player. Another oud player, John Berberian, is noted in particular for his fusions of traditional music with jazz and rock in the 1960s. From Lebanon and Syria, George Tutunjian, Karnig Sarkissian and others performed Armenian Revolutionary Songs which quickly became popular among the Armenian Diaspora, notably ARF supporters. In Tehran Iran the folk music of the Armenian community is characterized by the work of Nikol Galanderian (1881–1946) and the Goghtan choir.

Other Armenian musicians include Ara Topouzian who performs on the kanun and VANArmenya, who sings both folk, children's and patriotic songs, performs on keyboards, and promotes the music of "the other Gomidas," Grikor Mirzaian. There are several folk ensembles from Armenia, the Shoghaken Folk Ensemble, founded in 1995 in Yerevan, has worldwide popularity, and others such as the Arev Armenian Folk Ensemble.

Arto Tunçboyacıyan is a well known Turkish musician of Armenian descent, who is famous in Turkey and worldwide, and currently has his own jazz club in Yerevan, Armenia. He was the founder of the Armenian Navy Band.

Religious music:

Armenian chant, composed in one of eight modes, is the most common kind of religious music in Armenia. It is written in khaz, a form of indigenous musical notation. Many of these chants are ancient in origin, extending to pre-Christian times, while others are relatively modern, including several composed by Saint Mesrop Mashtots, who re-introduced the Armenian alphabet. Some of the best performers of these chants or sharakans, are at the Holy Cathedral of Etchmiadzin, and include the late soprano Lusine Zakaryan.

Armenian religious music remained liturgical until Komitas Vardapet introduced polyphony in the end of the 19th century. Apart from his contribution to religious music, Komitas may be considered the founder of modern classical Armenian music. From 1899 to 1910, he travelled through the Armenian highlands and collected more than 3,000 folk tunes many of which he harmonized and transformed into Lieder. Here is the picture of Armenian music:

 

Now I'm going to talk about Armenian dance:  The Armenian dance (Armenian: Հայկական Պար) heritage has 
been one of the oldest, richest and most varied in the Near East. From the fifth to the third millennia B.C., in the higher regions of Armenia, the land of Ararat, there are rock paintings of scenes of country dancing. These dances were probably accompanied by certain kinds of songs or musical instruments. In the fifth century Moses of Khoren (Movsés Khorenats'i) himself had heard of how the old descendants of Aram (that is Armenians) make mention of these things (epic tales) in the ballads for the lyre and their songs and dances.
Traditional dancing is still popular among expatriate Armenians, and has also been very successfully `exported' to international folk dance groups and circle dance groups all over the world. The majority of people feel something special in Armenian dances, and in the passion, subtlety, and eloquence which they embody. All dancers wear the traditional costume to embody the history of their culture and bring their ancestors stories alive. The design of these costumes are influenced by many factors, such as religious traditions, family methods, and practicality. The traditional deep red color and exquisite beading of the costumes brings the dance and the tradition together. The beautiful movements of the Armenian cultural dance are adored by all audience around the world. The origin of religious dancing is ancient, an expression of the inner feelings of the worshipers. It is of interest to note that dance never occurred alone, but was always accompanied with song, clapping of hands, and musical instruments. As with music, so too the dance expressed a person’s internal spiritual emotions and personal disposition. By its very movements dance is able to bring out and make known a person’s grief and joy.  Here is the picture of dance:

 

                                                           

  And at the end I'm going to talk about Armenian sports: A wide array of sports are played in Armenia. 
Football is the most popular sport in Armenia. Other popular sports are wrestling, weightlifting, judo, chess, and 
boxing. Armenia has been very successful at chess, weightlifting, and wrestling at the international level. 
Armenia is also an active member of the international sports community, with full membership in the Union of 
European Football Associations (UEFA), Federation of International Bandy (FIB), and International Ice Hockey 
Federation (IIHF). It also hosts the Pan-Armenian Games. Here is the picture of sport: