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apush 1998 dbq essay Question : With respect to the federal Constitution, the cultural Jeffersonian Republicans are usually characterized as strict constructionists who were opposed to the broad constructionism of the Federalists. To what extent was this characterization of the two parties accurate during the presidencies of Jefferson and Madison? In writing your answer, use the documents and your knowledge of the period 1801-1817. Song! I believe [we] shall obtain. . .a majority in the legislature of the United States, attached to the preservation of the federal Constitution, according to its obvious principles and those on which it was known to be received; attached equally to cultural, the preservation to the states of those rights unquestionably remaining with them; . . .in short, a majority firm in all those principles which we have espoused, and the Federalists have opposed uniformly. . . . It [our country] can never be harmonious and solid while so respectable a portion of its citizens support principles which go directly to a change of the federal Constitution, to sink the state governments, consolidate them into one, and to monarchise that. Our country is of the, too large to have all its affairs directed by a single government. . . . The true theory of our Constitution is surely the wisest and best that the states are independent as to everything within themselves, and united as to everything respecting foreign nations. I consider the government of the United States as interdicted by the Constitution from intermeddling with religious institutions, their doctrines, discipline, or exercises. . . . Certainly no power to prescribe any religious exercise, or to assume authority in cultural revolutions, religious discipline, has been delegated to the general [federal] government. It must then rest with the states, as far as it can be in any human authority. . . . I am aware that the practice of my predecessors [prescribing a day of fasting and prayer] may be quoted. . . . Be this as it may, everyone must act according to the dictates of his own reason, and song, mine tells me that civil powers alone have been given to the President of the revolutions U.S. and no authority to direct the religious exercises of his constituents. The [Madison] administration asserts the right to fill the ranks of the regular army by compulsion. . . . Where is age, it written in the Constitution, in what article or section is it contained, that you may take children from their parents, and parents from their children, and compel them to fight the battles of any war in which the revolutions folly or the wickedness of the government may engage it? . . . Gilded Age! Who will show me any constitutional injunction which makes it the duty of the American people to surrender everything valuable in life, and even life itself, . . . whenever the purposes of an ambitious and mischievous government may require it?. . . If the secretary of war has proved the right of Congress to enact a law enforcing a draft of men out of the militia into the regular army, he will at any time be able to prove quite as clearly that Congress has power to create a dictator. Resolved , That the following amendments of the constitution of the United States be recommended to the states represented as foresaid, to be proposed by them for adoption by the state legislatures, and in such cases as may be deemed expedient by a convention chosen by the people of each state. . . . Second. No new state shall be admitted into cultural, the Union by Congress, in virtue of the problems age power granted by the constitution, without the concurrence of revolutions, two thirds of both houses. Third . Congress shall not have the power to lay any embargo on the ships or vessels of the citizens of the United States, . . . for more than sixty days.
Fourth . Congress shall not have power, without concurrence of two thirds of both houses, to interdict the commercial intercourse between the United States and any foreign nation, or the dependencies thereof. [W]e have another proof that the present government have renounced the true republican principles of Jefferson's administration on which they raised themselves to power, and that they have taken up, in their stead, those of John Adams . . . . Romeo! [T]heir principle now is old Federalism, vamped up into something bearing the cultural superficial appearance of republicanism . . Contaminated A Look Of The Arsenal! . . Sir, I am convinced that it would be impolitic, as well as unjust, to cultural, aggravate the burdens of the people for the purpose of favoring the manufacturers; for this government created and gave power to Congress to regulate commerce and equalize duties [tariffs] on the whole of the United States, and not to lay a duty [tariff] but with a steady eye to revenue . . . . Some men look at constitutions with sanctimonious reverence, and deem them like the song arc of the covenant, too sacred to be touched. They ascribe to the men of the preceding age a wisdom more than human, and cultural, suppose what they did to be beyond amendment. . . . I am certainly not an advocate for frequent and untried changes in laws and constitutions. . . Essay On The Story! . But I know also, that laws and institutions must go hand in hand with the cultural progress of the human mind. As that becomes more developed, more enlightened, as new discoveries are made, new truths disclosed, and manners and opinions change with the change of circumstances, institutions must advance also and keep pace with the times. [I have] considered the bill this day presented to and juliet, me entitled 'An act to set apart and pledge certain funds for revolutions internal improvements,' and which sets apart and interactionism in health and social care, pledges funds. Cultural! . . for constructing roads and canals, and improving the navigation of water courses. . Romeo The Film! . . Cultural Revolutions! The power to regulate commerce among the several states cannot include a power to Essay The Story Aggie, construct roads and canals. . . . I am not unaware of the great importance of roads and canals and the improved navigation of water courses, and that a power in the national legislature to provide for them might be exercised with signal advantage to cultural revolutions, the general prosperity. But seeing that such a power is not expressly given by the Consti-tution, and believing that it can not be deduced from any part of Contaminated Rain: A Look the Creation Rocky Mountain Arsenal, it without an inadmissible latitude of construction and a reliance on insufficient precedents; believing also that the permanent success of the Constitution depends on cultural a definite partition of powers between the general [federal] and the state governments. . . I have no option but to A Look the Creation Mountain, withhold my signature from it . . Cultural Revolutions! .
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Women: Essay on The Position of Women in India. Essay on The Position of Women in India! The position of women in cultural, ancient India has been a very complicated one because of the paradoxical statements in different religious scriptures and sometimes in of the age, the same text at different places. Some have described their status as ‘equals to men’, while others have held not only in disrespect but even in positive hatred. This is why it has presented many problems to cultural revolutions sociologists while evaluating women’s status in India.
The cultural history of India reveals that in India theoretically women enjoyed the status of devi (goddess) as described in many religious texts of romeo and juliet, Hindus, the majority community in cultural, India. Though woman enjoyed the theoretical importance which these texts outline for the wife who was defined ardhangini (better-half), but in practice she had a subservient position than man. Immigrant Descendant! She was regarded as a ‘chattle’ (a corporal moveable property) with no rights. It was generally seen and revolutions believed that women had lower status with reference to power and influence than men in all spheres of life—family, community, religion and politics. Till recently, it was held that up to marriage, she is protected by pecola theme her parents, during married life, she is cultural revolutions looked after by interactionism in health care her husband, and after the cultural revolutions, death of her husband, she was used to spend remaining years of her life under the roof of her children without any will or desire and rights in the family.
She was not allowed to decide how money would be spent or invested. She did not have any money at her disposal. She had to take permission to spend money from her elders—father, brother or husband or any other male or female elder person in the family. In brief, she had no personality of her own. Some scholars have explained this inferior status of women as a result of pecola song, patriarchal code of living.
The rigid codes of cultural revolutions, behaviour as outlined for women in Brahmanical texts were also responsible for the low status of women in Rain: A Look into the Creation Mountain Arsenal, India. In the following paragraphs we will survey, in brief, the position of women in India from Rigvedic period to modern times. It is generally upheld on the basis of the instances depicted in religious texts (e.g., Vedas, Upanishads, Smritis, epics like Ramayan and Mahabharat and other Dharmasastras) that in ancient India, especially in Rigvedic period, women enjoyed equal status with men. They had an honourable place in the society. They were not secluded from men and freely participated in public life. They attended great assemblies and state occasions. They studied the cultural revolutions, Vedas and composed hymns. They also distinguished themselves in science and learning at their times.
They were considered intellectual companies of their husbands, as the friends and loving helpers in the journey of life of their partners, in their religious duties and the centre of their domestic bliss. In Vedic times, women were not treated as inferior or subordinate but equal to men in all matters of life. They were given education and had a voice in the selection of their husband. Pecola Song! Marriage was regarded as a religious bond. Child marriage was unknown. Often there were love marriages known as Gandharva Vivaha. Monogamy was a general rule. Polygamy was almost unknown.
Women enjoyed complete freedom in cultural revolutions, household matters. In the religious field, women enjoyed all rights and regularly participated in religious ceremonies. In fact, the performance of religious ceremonies was considered invalid without wife joining her husband as she was regarded as ardhangini (better-half). The references in the Rigveda to the life of a widow are very few but it was not characterized by restrictions and austerities as in interactionism in health, the post-Vedic days. Remarriage of cultural, widows was allowed. There are a number of references to the custom of of the gilded age, Niyoga where a brother of the deceased husband/or any other person could marry the widow. The earlier Dharamsastra writers allowed divorce; Kautilya gave detailed rules of divorce. Cultural Revolutions! As regards sati, burning of the widow, Shakuntala Rao Sastri writes that the Contaminated Rain: of the Mountain, Rigveda does not mention anywhere the practice of the burning or burial of widows with their dead husbands. As regards property rights, according to Vedic hymns, both husband and wife was joint owner of the property.
Women inherited and possessed property, but their rights were limited. Cultural Revolutions! As a daughter, she had no share in her father’s property. Similarly, as a wife, a woman had no direct share in her husband’s property. As a widow, she was supposed to lead an ascetic life and immigrant had no share in husband’s property. Thus, it may be concluded that in Vedic period women had equal rights with men. Their status was fairly high and they were treated as equals with men in almost all spheres of life. Post-Vedic Period (Upanishads, Puranic and Smriti Periods) : The position enjoyed by women in Vedic period deteriorated in revolutions, post-Vedic period.
It was gradually degraded in the Puranic and Smriti periods. The description of position before BC 300 shows that she enjoyed a fairly high status, though not to the extent that she enjoyed in Vedic period. It appears that several drastic changes that took place in the Indian society from about BC 300 to the beginning of the Christian era led to the curtailment of freedom of women. Imposition of Brahminical rules and code of conduct, rigid restrictions imposed by on of Black Aggie caste system and joint family system were the main reasons for lowering of status in this period. A daughter began to be regarded as curse. They were denied the right of inheritance and ownership of property. Revolutions! Pre-puberty marriages came to be practised. Interactionism And Social Care! She was forbidden to offer sacrifices and prayers and cultural revolutions undertake pilgrimages.
Practice of polygyny came to be tolerated. Some of the Dharamsastras mention about the prohibition of Niyoga and widow remarriage. Interactionism In Health And Social! The widow was asked to devote herself to an ascetic life at home. Marriage became an cultural revolutions irrevocable union as far as the wife was concerned. The Smriti writers preached that the wife should look upon her husband as God. Widows were required to spend a life of penance and austerity.
Sati had become popular by the 7th century AD. Pecola Song! In this period, women were regarded just as a means of satisfying the physical desires of men. Just to refer one instance of Mahabharata, it is said that ‘there was no creature more sinful than man … woman is the root of all ills’. Cultural Revolutions! This simple quotation is sufficient to prove that how disrespect was shown towards women. Romeo And Juliet! However, it is not out of place to mention here that Indian scriptures are full of paradoxical statements. At one place, women were regarded as goddess, held in high esteem, where at other place in the same scripture, in some other context, they were regarded, no better than just slaves or chattels. Disregarding what was practised at any particular time, the ancient Indian scriptures and cultural documents (Mahabharata, Ramayana, Vedic hymns, and various codes of the law of Manu) gave women a very high and protected place in their basic moral codes.
Husband and wife stood as equals before God. Interactionism In Health And Social Care! Up to this period purdah (veil) was not commonly observed by cultural revolutions women. Divorce was, however, not permissible to them. But then, it was not permissible to men either. Their position was not one of complete disability but one dictated by justice and fairness. Women used to help their male members of their family in Contaminated Rain: A Look the Creation Rocky Mountain, economic pursuits. They sometimes accompanied their husband or other members of the family in revolutions, hunting and agricultural pursuits. The period between 11th century to 18th century witnessed further deterioration in the position of women due to the impact of Muslim culture. In this period, female infanticide, child marriage, purdah system, sati and problems of the gilded age slavery were the main social evils affecting the position of women. The birth of a female child began to be regarded as curse, a bad luck. They were almost confined to the doors of their homes.
There was further curtailment of freedom of women in matters of education, mate selection, public appearances, etc. Purdah system came to be rigorously followed. Women education was almost banned. More and more feeling of revolutions, conservatism increased about women. She not only continued to hold low status in and outside home rather her position worsened in this period. It is often said that in India the purdah (veil) system came into existence only of the, after the arrival of Moghuls. A.S.
Altekar, in his book. The Position of cultural, Women in Hindu Civilization (1962) writes: ‘This for nearly 2000 years from BC 20 to 1800 AD, the position of women steadily deteriorated though she was fondled by the parents, loved by the husband and revered by her children. The revival of Sati, the interactionism in health and social, prohibition of remarriage, the spread of cultural, Purdah and the greater prevalence of polygamy made her position very bad.’ Thus, there was a vast difference between the status of women in the early Vedic period and the subsequent periods, stretching from of the age post-Vedic to the medieval period. The dual standards of morality set by Manu Smriti and other Smritis continue to prevail right up to now though some changes are visible in urban educated women. During the period of British rule of about 200 years (early 18th century to the first half of 20th century) some substantial progress was achieved in eliminating inequalities between men and women in matters of education, employment, social and property rights and so forth. Sati, purdah, female infanticide, child marriage, inheritance, slavery, prohibition of widow remarriage and cultural the lack of women’s rights in different fields were some of the problems which attracted the problems gilded, attention of British Raj. Though the British rulers initially decided not to cultural revolutions interfere with the Rocky Mountain Rain: into the Creation, traditional social fabric of Indian people (Hindus) and as such they took no steps to bring any change in the status of women in revolutions, India. It is only in Essay of Black, the latter half of the 19th century and the first quarter of the 20th century that they took some steps to abolish or change some social customs through legislative measures. For such measures incentive was provided to them by some social reformers, such as Raja Ram Mohan Rai, Ishwar Chandra Vidyasagar, Dayanand Saraswati, Keshab Chandra Sen, Swami Vivekanand, Maharashi Karve, Justice Ranade, Mahatma Gandhi and others. Through the efforts and the various movements launched by cultural revolutions these great social leaders of the 19th century before independence, it had been possible to get many legislations passed and public opinion mobilized in favour of some issues of social reforms. These steps have paved the way in removing the obstacles in the progress of women.
Not only this, it had helped in eliminating inequalities between men and women and giving proper respect to immigrant descendant the other-half of the society. The most significant legislations relating to the problems faced by cultural the Indian (Hindu) women passed during British period were as follows: 1. Care! Abolition of Sati Act, 1813. 2. The Hindu Widow Remarriage Act, 1856. 3. Civil Marriage Act, 1872. 4. Revolutions! Married Women’s Property Act, 1874. 5. The Child Marriage Restraint Act (Sharda Act), 1929. 6. Hindu Law of on of Black, Inheritance Act, 1929. 7. Hindu Women’s Rights to Property Act, 1939. 8. Hindu Marriage Disabilities Removal Act, 1946.
Besides these Acts, many provincial governments also enacted some legislation. In 1779, infanticide was declared to be a murder by the Bengal Regulation XXI. In 1804, this was extended to cultural revolutions other parts of the country. Another significant feature of the pecola theme song, 19th century was the revolutions, attempt made by social reformers to educate Indian girls. For more than 2,000 years, from about BC 300, there was practically no formal education for women. Only a few women of the upper castes and classes were given some education at home. The ideas of imparting education in a formal manner first emerged during the British period. Christian missionaries took great interest to interactionism care impart education to the girls. It was in revolutions, 1824 when the first girl’s school was started in Bombay (Mumbai). In 1882, girls were allowed to romeo pursue higher education.
Since then, to cultural pursue there has been a continuous progress in the field of education of Essay on The Story of Black, girls in India. In the last decades of cultural revolutions, 19th century, a marked change took place in the outlook of both men and women about the education and employment of women as teachers, nurses, doctors, etc. The Story Of Black! This changed outlook towards women’s education also helped in raising the age of marriage and enacting legislation to revolutions ban sati. Thus, the ground prepared by romeo the 19th century social reformers and their untiring efforts led to the emancipation of cultural, women. This also helped them to take their rightful place in society. In addition to the measures to uplift the status of women in India initiated by Britishers, many vigorous steps (legal, social, economic and political) have been taken by Government of India after independence by removing the hurdles put in their way by traditional past. Romeo The Film! The efforts of the social reformers and cultural their movements launched in the pre-independence period also bore fruits. The Indian National Movement also led to the emancipation of Indian women. The leaders of the national movement realized that the immigrant descendant, liberation of the country from the bondage of imperialism was impossible without the active participation of women who constituted half of the population of the country. Most of the social reformers and thinkers of the cultural, 19th and 20th centuries were influenced by the tenets of the romeo and juliet, liberal philosophy of the West, which emphasized the principle of contract rather than status, a rational outlook of life and problems, freedom of speech, criticism of cultural, authority, questioning of accepted dogmas and finally the recognition of the value of the individual and insistence on the rights of man as opposed to his duties. They also got impetus from Rocky Mountain Contaminated A Look the Creation of the Rocky Upanishads and other Hindu scriptures.
The decades after independence have seen tremendous changes in the status and cultural position of the women in Indian society. The Constitution of India has laid down as a fundamental right the equality of problems of the gilded age, sexes. But, the cultural, change from a position of utter degradation of women to a position of Essay on, equality is not a simple case of the progress of women in the modern era. To uplift the status of women, many legislations pertaining to women were enacted after independence. These were mainly related to revolutions marriage, divorce, inheritance of property and employment. Some of the Contaminated Rain: into the Creation of the Rocky Arsenal, important Acts are mentioned below: 1. The Hindu Marriage Validity Act, 1949. 2. The Special Marriage Act, 1954. 3. The Hindu Marriage Act, 1955 (amended in 1986 and 2010).
4. The Hindu Succession Act, 1956. 5. Immoral Traffic (Prevention) Act, 1956. 6. The Sati Prevention Act, 1987. 7. The Dowry Prohibition Act, 1961. 8. Indecent Representation of Women (Prohibition) Act, 1986. 9. Prohibition of Child Marriage Act, 2007.
10. Protection of Women from Domestic Violence Act, 2005. 11. Compulsory Registration of Marriage Act, 2006. Besides, the Acts especially related to cultural employment are: 1. The Factory Act, 1948.
2. Employees Insurance Act, 1948. 3. Romeo And Juliet! The Maternity Benefit Act, 1961. 4. The Equal Remuneration Act, 1976. The above legislations and many other emancipatory actions of the social reformers have no doubt raised the status of women in India but still much is to be done in cultural revolutions, this field. The institution of bigamy (man marrying any number of women) has almost come to an end; if detected, it has become a punishable offence. Today, both sexes have the right to pecola song a civil marriage. The age of marriage without parents’ consent has been increased to revolutions 21 for boys and 18 for girls. Thus, monogamy along with facility of judicial separation, nullity and divorce (even on theme, mutual consent), inheritance (equal share in paternal property), adoption, widow remarriage and sati abolition are some of the cultural revolutions, salient features of gilded, post-independence era which put men and cultural revolutions women on equal footings from the point of the film, view of legislative measures. However, social legislations have not been very effective in India because of many reasons. One important reason is that most of the women are not fully aware of the measures adopted by the state for their upliftment and cultural revolutions even if aware they do not use them because of the old social values that are still persisting.
These traditions and Essay on The Story Aggie values inhibit them to take any revolutionary steps. Legal or legislative sanctions alone cannot bring any substantial change in the downtrodden position of women unless there is a marked change in their attitude and consciousness of men and women both. In this regard, their illiteracy is one of the cultural revolutions, great hindrances. According to the 2001 Census, 45.84 per romeo the film cent and 2011 Census, 34 per cent of women are still illiterate in cultural revolutions, India. Even literate women also do not exercise their right of equality wherever it is required. Thus, the status of women has been raised in the eyes of law, but they are still far from equal to men in every sphere of life. In practice, they continue to suffer discrimination, harassment, humiliation and exploitation in and outside home. Theoretically, women might have been given more freedom but in practice, they still suffer many hardships, inhuman dignities and Essay on unworthy treatment everywhere. Cultural Revolutions! Within the home, she is still not treated at par with her male counterpart.
Barring a few urban educated families, a baby girl is never welcomed with as much eclat and happiness as a baby boy. Sometimes, the descendant, birth of a girl is regarded as a bad omen. They are not treated as equals to men, and not given due respect in the family (75 per cent women are in labour force but only cultural, 0.01 per Rocky Rocky Arsenal cent has property rights). Male’s roles as father and husband still dominate over both his children and cultural revolutions wife. The power to govern the home and the authority still rests in the hands of male head of the Contaminated A Look into the Creation of the, household. Cultural! The dominant father model still persists in problems gilded, most of the middle and lower class families.
Leaving aside a few, in the so-called modern families wives have not become equal partners to their husbands even if they are well-educated or more educated to cultural their husbands. Most of the decisions of the household—from purchasing daily household items to decide about the education and marriage of their children—are taken by father/husband. There is no significant change in gilded, the attitude of the males even in the families where females are working outside the home. Women as daughters or wives have to seek permission from their fathers/husbands for going outside home or for receiving higher education. In some families, it is seen that husbands do not allow their wives of the same caliber and education to take up any job assignment of the same status outside the home. They prefer their educated wives should utilize their energies just in home management and rearing and cultural caring of children or old parents. Women’s lower status in Indian society contributes to early marriages, lower literacy, poor nutrition and song high fertility and mortality levels, especially during the reproductive age. In professional field their condition is also not better. Till recently, women from the higher castes were not allowed to work outside the home for some remunerative job. They do not enjoy equal rights in many matters in the occupational fields also.
They do not hold office of the higher rank, leaving aside a few popular cases. A woman executive may be of the same rank as a male executive, but because she is a woman, she may not receive the same honour and prestige, he receives. The case of super cop Kiran Bedi is well known. She was superseded for the post of cultural, Delhi Police Commissioner by a man two years junior to her in service. Similarly, a woman IAS officer Reva Nayyar did not make it as Cabinet Secretary and Veena Sikri, IFS was not appointed as the Foreign Secretary. There are still any numbers of immigrant descendant, other victims who wither unseen. Twenty-one years ago Wall street Journal had coined the term ‘glass ceiling’ to refer to apparent barriers that prevent from reaching the top hierarchy that still hold true, barring a few exceptional cases.
Furthermore, women earn less than men have less access to more prestigious better paying occupations even when they are equal in all respects. The best example is provided by the rural India, where in theory women are equated with goddess, but in revolutions, actual practice, they are treated as drudges. The problems of inferiority, inequality, dependence and the exploitation experienced by women have not much changed in the villages, where most of the India lives, even after 65 years of independence. Ill-treatment is coupled with no equal opportunity for social participation in of the gilded, spite of the immense amount of cultural, work which is expected of them in the home as well as in agricultural field or in some employment. One of the romeo the film, main characteristics of revolutions, women is her multi-tasking dexterity. She is usually the one who handles home as well as occupational field or office. To conclude, let us quote Jessie Bernard (1981) who argued that the status of romeo the film, women cannot be compared with that of men. It is generally said that men have higher status because they are usually better educated and have more organizational skills and experience than women.
In addition to these, women acquire their status from their husbands, that they are socialized to think themselves as inferior, and cultural they are physio-psychologically conditioned, to use the modern term, they are programmed to be wives and mothers, non-competitive with men because they are less able to compete. Furthermore, women earn less than men have less access to more prestigious, better paying occupations even when they are equally qualified or experienced. Even having children increases the husband’s power, for the wife becomes more dependent. Leave a Reply Click here to cancel reply. You must be logged in to post a comment. Before publishing your articles on this site, please read the following pages:
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amy essay tan Mother Tongue, by Amy Tan. I am not a scholar of English or literature. I cannot give you much more than personal opinions on revolutions the English language and its variations in this country or others. I am a writer. And by romeo the film that definition, I am someone who has always loved language. I am fascinated by language in daily life.
I spend a great deal of my time thinking about the power of language -- the way it can evoke an emotion, a visual image, a complex idea, or a simple truth. Language is the tool of my trade. And I use them all -- all the Englishes I grew up with. Recently, I was made keenly aware of the cultural different Englishes I do use. I was giving a talk to a large group of people, the same talk I had already given to half a dozen other groups.
The nature of the talk was about my writing, my life, and descendant my book, The Joy Luck Club . Cultural? The talk was going along well enough, until I remembered one major difference that made the whole talk sound wrong. And Social? My mother was in the room. And it was perhaps the first time she had heard me give a lengthy speech, using the kind of cultural revolutions, English I have never used with her. Mountain Rain: A Look Into The Creation Of The Rocky Arsenal? I was saying things like, The intersection of memory upon imagination and There is an aspect of my fiction that relates to thus-and-thus'--a speech filled with carefully wrought grammatical phrases, burdened, it suddenly seemed to me, with nominalized forms, past perfect tenses, conditional phrases, all the forms of standard English that I had learned in school and through books, the forms of English I did not use at home with my mother. Just last week, I was walking down the street with my mother, and I again found myself conscious of the English I was using, the English I do use with her. We were talking about the cultural price of new and used furniture and I heard myself saying this: Not waste money that way.
My husband was with us as well, and he didn't notice any switch in Mountain Contaminated Rain: Mountain, my English. And then I realized why. It's because over the twenty years we've been together I've often used that same kind of English with him, and sometimes he even uses it with me. It has become our language of cultural revolutions, intimacy, a different sort of The Story of Black, English that relates to cultural revolutions, family talk, the language I grew up with. So you'll have some idea of what this family talk I heard sounds like, I'11 quote what my mother said during a recent conversation which I videotaped and then transcribed. During this conversation, my mother was talking about a political gangster in Shanghai who had the same last name as her family's, Du, and how the gangster in theme song, his early years wanted to revolutions, be adopted by her family, which was rich by comparison. Later, the gangster became more powerful, far richer than my mother's family, and one day showed up at my mother's wedding to pay his respects.
Here's what she said in part: Du Yusong having business like fruit stand. Like off the street kind. He is Du like Du Zong -- but not Tsung-ming Island people. The local people call putong, the interactionism and social care river east side, he belong to cultural revolutions, that side local people. That man want to ask Du Zong father take him in romeo the film, like become own family.
Du Zong father wasn't look down on him, but didn't take seriously, until that man big like become a mafia. Now important person, very hard to inviting him. Chinese way, came only to show respect, don't stay for cultural revolutions dinner. Respect for making big celebration, he shows up. Mean gives lots of respect. Chinese custom. Chinese social life that way. If too important won't have to stay too long. He come to my wedding. I didn't see, I heard it.
I gone to boy's side, they have YMCA dinner. Chinese age I was nineteen. You should know that my mother's expressive command of English belies how much she actually understands. Contaminated Rain: Into The Creation Of The Rocky Mountain? She reads the Forbes report, listens to cultural revolutions, Wall Street Week, converses daily with her stockbroker, reads all of Shirley MacLaine's books with ease--all kinds of things I can't begin to Rocky Mountain A Look the Creation Rocky, understand. Yet some of my friends tell me they understand 50 percent of what my mother says. Some say they understand 80 to 90 percent. Some say they understand none of revolutions, it, as if she were speaking pure Chinese. But to me, my mother's English is descendant, perfectly clear, perfectly natural. It's my mother tongue. Her language, as I hear it, is cultural, vivid, direct, full of pecola, observation and imagery. That was the revolutions language that helped shape the way I saw things, expressed things, made sense of the world.
Lately, I've been giving more thought to the kind of English my mother speaks. Essay On The Story Aggie? Like others, I have described it to revolutions, people as 'broken or fractured English. But I wince when I say that. Immigrant Descendant? It has always bothered me that I can think of cultural revolutions, no way to Rocky Contaminated Rain: into the Creation Arsenal, describe it other than broken, as if it were damaged and needed to cultural revolutions, be fixed, as if it lacked a certain wholeness and soundness. I've heard other terms used, limited English, for example. But they seem just as bad, as if everything is limited, including people's perceptions of the limited English speaker.
I know this for a fact, because when I was growing up, my mother's limited English limited my perception of her. Of Black Aggie? I was ashamed of her English. I believed that her English reflected the quality of cultural, what she had to immigrant, say That is, because she expressed them imperfectly her thoughts were imperfect. And I had plenty of cultural revolutions, empirical evidence to Essay of Black Aggie, support me: the fact that people in department stores, at banks, and at cultural restaurants did not take her seriously, did not give her good service, pretended not to understand her, or even acted as if they did not hear her. My mother has long realized the immigrant descendant limitations of her English as well. When I was fifteen, she used to have me call people on the phone to revolutions, pretend I was she. In this guise, I was forced to ask for information or even to complain and yell at people who had been rude to her.
One time it was a call to her stockbroker in New York. She had cashed out her small portfolio and it just so happened we were going to romeo and juliet, go to New York the next week, our very first trip outside California. I had to get on cultural revolutions the phone and say in an adolescent voice that was not very convincing, This is Mrs. Tan. And my mother was standing in the back whispering loudly, Why he don't send me check, already two weeks late. So mad he lie to me, losing me money. And then I said in perfect English, Yes, I'm getting rather concerned. You had agreed to send the check two weeks ago, but it hasn't arrived. Then she began to talk more loudly. What he want, I come to New York tell him front of problems of the gilded age, his boss, you cheating me?
And I was trying to calm her down, make her be quiet, while telling the stockbroker, I can't tolerate any more excuses. Cultural Revolutions? If I don't receive the problems check immediately, I am going to have to speak to revolutions, your manager when I'm in New York next week. And sure enough, the song following week there we were in front of this astonished stockbroker, and I was sitting there red-faced and quiet, and cultural revolutions my mother, the Rocky Mountain Rain: into of the Rocky Mountain Arsenal real Mrs. Revolutions? Tan, was shouting at his boss in her impeccable broken English. We used a similar routine just five days ago, for a situation that was far less humorous. Of The Gilded? My mother had gone to the hospital for an appointment, to find out about a benign brain tumor a CAT scan had revealed a month ago. She said she had spoken very good English, her best English, no mistakes. Still, she said, the revolutions hospital did not apologize when they said they had lost the CAT scan and she had come for nothing.
She said they did not seem to have any sympathy when she told them she was anxious to know the exact diagnosis, since her husband and Rocky Contaminated Rain: into the Creation of the Rocky Mountain son had both died of brain tumors. She said they would not give her any more information until the cultural revolutions next time and she would have to Essay on The Story, make another appointment for that. So she said she would not leave until the doctor called her daughter. She wouldn't budge. And when the doctor finally called her daughter, me, who spoke in perfect English -- lo and behold -- we had assurances the cultural CAT scan would be found, promises that a conference call on Monday would be held, and apologies for of the age any suffering my mother had gone through for cultural revolutions a most regrettable mistake. I think my mother's English almost had an interactionism in health care, effect on limiting my possibilities in life as well.
Sociologists and linguists probably will tell you that a person's developing language skills are more influenced by peers. But I do think that the language spoken in the family, especially in immigrant families which are more insular, plays a large role in shaping the language of the child. And I believe that it affected my results on revolutions achievement tests, I.Q. tests, and the SAT. While my English skills were never judged as poor, compared to on The Story of Black Aggie, math, English could not be considered my strong suit. In grade school I did moderately well, getting perhaps B's, sometimes B-pluses, in English and revolutions scoring perhaps in the sixtieth or seventieth percentile on interactionism and social achievement tests. But those scores were not good enough to override the opinion that my true abilities lay in revolutions, math and science, because in those areas I achieved A's and scored in the ninetieth percentile or higher.
This was understandable. Math is theme, precise; there is only one correct answer. Whereas, for me at least, the cultural answers on romeo and juliet English tests were always a judgment call, a matter of opinion and personal experience. Those tests were constructed around items like fill-in-the-blank sentence completion, such as, Even though Tom was, Mary thought he was --. Revolutions? And the immigrant correct answer always seemed to be the cultural most bland combinations of pecola, thoughts, for example, Even though Tom was shy, Mary thought he was charming:' with the grammatical structure even though limiting the correct answer to cultural, some sort of semantic opposites, so you wouldn't get answers like, Even though Tom was foolish, Mary thought he was ridiculous:' Well, according to my mother, there were very few limitations as to what Tom could have been and what Mary might have thought of him. So I never did well on Essay on The Story Aggie tests like that. Cultural? The same was true with word analogies, pairs of interactionism in health and social care, words in which you were supposed to find some sort of logical, semantic relationship -- for example, Sunset is to nightfall as is to . And here you would be presented with a list of four possible pairs, one of which showed the same kind of relationship: red is to stoplight, bus is to arrival, chills is to revolutions, fever, yawn is to boring: Well, I could never think that way. I knew what the and juliet tests were asking, but I could not block out of my mind the images already created by the first pair, sunset is to nightfall--and I would see a burst of colors against a darkening sky, the moon rising, the lowering of cultural, a curtain of stars.
And all the other pairs of words --red, bus, stoplight, boring--just threw up a mass of romeo the film, confusing images, making it impossible for me to cultural, sort out something as logical as saying: A sunset precedes nightfall is the same as a chill precedes a fever. The only way I would have gotten that answer right would have been to imagine an associative situation, for example, my being disobedient and problems of the gilded staying out past sunset, catching a chill at cultural revolutions night, which turns into feverish pneumonia as punishment, which indeed did happen to me. I have been thinking about all this lately, about my mother's English, about achievement tests. Pecola Theme? Because lately I've been asked, as a writer, why there are not more Asian Americans represented in American literature. Why are there few Asian Americans enrolled in creative writing programs? Why do so many Chinese students go into engineering! Well, these are broad sociological questions I can't begin to cultural revolutions, answer. But I have noticed in gilded, surveys -- in fact, just last week -- that Asian students, as a whole, always do significantly better on math achievement tests than in revolutions, English. On The Story Of Black? And this makes me think that there are other Asian-American students whose English spoken in the home might also be described as broken or limited. And perhaps they also have teachers who are steering them away from writing and into math and cultural science, which is what happened to me.
Fortunately, I happen to be rebellious in nature and enjoy the challenge of disproving assumptions made about me. I became an English major my first year in college, after being enrolled as pre-med. I started writing nonfiction as a freelancer the week after I was told by my former boss that writing was my worst skill and I should hone my talents toward account management. Gilded? But it wasn't until 1985 that I finally began to write fiction. Cultural Revolutions? And at first I wrote using what I thought to Essay on The Story of Black Aggie, be wittily crafted sentences, sentences that would finally prove I had mastery over the English language. Here's an cultural revolutions, example from the first draft of a story that later made its way into The Joy Luck Club, but without this line: That was my mental quandary in its nascent state. Romeo The Film? A terrible line, which I can barely pronounce. Fortunately, for revolutions reasons I won't get into today, I later decided I should envision a reader for the stories I would write.
And the reader I decided upon was my mother, because these were stories about mothers. Immigrant Descendant? So with this reader in mind -- and in fact she did read my early drafts--I began to write stories using all the Englishes I grew up with: the English I spoke to my mother, which for lack of a better term might be described as simple; the English she used with me, which for lack of a better term might be described as broken; my translation of her Chinese, which could certainly be described as watered down; and what I imagined to be her translation of cultural revolutions, her Chinese if she could speak in perfect English, her internal language, and for theme that I sought to preserve the cultural essence, but neither an English nor a Chinese structure. I wanted to capture what language ability tests can never reveal: her intent, her passion, her imagery, the rhythms of the film, her speech and the nature of her thoughts. Apart from what any critic had to say about my writing, I knew I had succeeded where it counted when my mother finished reading my book and gave me her verdict: So easy to read.
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