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Impacts of colonization on indigenous
Impacts of colonization on indigenous
Effects of colonization on indigenous peoples
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Ezeulu's Defeat in Chinua Achebe's Arrow of God
When the Umuaro people began to encounter the spreading European colonialists, most realized that the colonialists were not like their other enemies and that they could not be defeated in the same way. So, even those most fiercely opposed to the colonial presence at first eventually conformed to its power. However, Ezeulu, the tragic hero of Chinua Achebe's Arrow of God, was not the typical Umuaro villager. As the chief priest of the powerful deity Ulu, Ezeulu felt that he could be subordinate to no one and accordingly rose up in direct confrontation with both the colonialists and his own community. Even as strong of a man as Ezeulu could not fight successfully against such outnumbering odds; Ezeulu was defeated completely and witnessed the breakdown of his family, his religion, and even his own sanity.
The first contact that the Umuaro villagers had with the colonialists in the novel came as the result of a war stemming from a land dispute with a neighboring village, Okperi. Ezeulu's actions in this conflict would shape the future relationship between himself and colonial Captain Winterbottom, called Wintabota by the villagers. The conflict leading up to the war began in an Umuaro meeting of the elders. Being a democratic society, the village had no chief and therefore relied on the assembly to make decisions, such as whether or not to go to war. Nwaka, an important Umuaro elder, led the people to believe that they should attack the Okperi people because they had infringed upon farmland that traditionally belonged to Umuaro. Ezeulu did not agree with the war and believed that it would not be accepted by the gods. Therefore, he said, "If you choose to fight a man for a piece ...
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...tting their old god. As Ezeulu realized that the title of Ezeulu would not be passed on to one of his remaining sons (and that they would probably not accept it even if it was available), he lost his sanity. Everything that had been important to him, his family, his religion, and his community had abandoned him. Now, even his own mind turned against him.
Achebe's Arrow of God is such a powerful novel because it shows that the immense power of colonialism can cripple even the strongest of men like Ezeulu. While we watch Ezeulu spending the remainder of his waning life living "in the haughty splendor of a demented high priest" spared the knowledge of the final outcome, a question forms in our minds: if Ezeulu could not stand up to the white man, what chance did the average man have? (229).
Work Cited
Achebe, Chinua. Arrow of God. New York: Anchor Books, 1969.
Although the tornado of 10 June 1938 has been known about, at least anecdotally, within the scientific community since it was brought to light in 1939 by Metro-Goldwyn-Mayer, this potentially rich source of historic information has lain fallow. It is within this rich field of mobile, American thinking that we undertake this effort. A team of scientists with courage, brains, and even heart brought the resources to bear on the challenge.
On May 20th, 2013 a EF 5 tornado hit Moore, Oklahoma and surrounding towns, with a path as wide as 1.3 miles wide (2.1 km) and had a wind speed, estimated at its peak, of 210 miles per hour (340 km/h). Killing 24 people, and injuring 377, this was one of the United States worst tornadoes in the past few years, along side the Joplin, Missouri tornado, in 2011. One of Mother Nature’s most dangerous and still very mysterious phenomenons averages about 1,200 reported each year, resulting in 80 deaths and injuring 1500. With very little known about them, especially whether or not they will form is one of the questions that plague meteorologist to this very day. What causes tornadoes, how does the tilt and gravity of the earth affect the winds to produce a tornado, and what will the future hold about our understanding of tornadoes?
A sense of foreboding envelops us from the first. We sense all will not end well for Umuofia. The chill of fear grips us as the world of Okonkwo and his clan truly falls apart. Okonkwo will need all of his power to fight the forces against his world, but tragically he is crippled by the most destructive malady of all, fear of himself. Achebe employs the form of classical Greek tragedy to tell his African tale of the rise and fall of Okonkwo.
Canada was just emerging from the economic hardships of the Great Depression and heading straight into the global turmoil that was World War II. As the growing hub of Canadian industrial societies, Montreal quickly became a centre of great diversity. Lifestyles were dependant upon the socio-economic class to which you belonged. In a district comprised mostly of the affluent Anglophone bankers and industrialists, we see how they shaped the socio-economic system that oppressed Quebec’s working classes. Men’s and women’s experiences in their daily routines during the mid twentieth century in Montreal were very different from one another. They were often defined by not only gender, but urban structures and processes. The divide between Francophones and Anglophones shaped the development and planning of the city, as well as several provincial policies. Ethnic and racial tensions often dictated the types of jobs that people were permitted to hold, the places they could go and their participation in various activities. Through use of the stark contrast between the poor, decaying environment of Montreal’s French Canadian slum, St. Henri, and the orderly, m...
Mazzara, Richard. “Unmasking the Imposter: Les Lettres provincials and Tartuffe.” The French Review. Vol 37 No.6. (1964) 664-672.
The “Tri-State tornado” was a tornado that occurred on March 18, 1925, that struck three different states beginning with Missouri then through Illinois, and ending in Indiana. (JOHNS, R. H., BURGESS, D. W., DOSWELL III, C. A., GILMORE, M. S., HART, J. A., & PILTZ, S. F. 2013). There were officially 695 people killed and approximately 2,000 injured from the deadly tornado. The destruction spanned 219 miles, destroying 15,000 homes and other massive destruction for three and a half hours (Pinkley, J. 2013, April 25). This deadly storm struck in an ERA before Doppler Radar and other modern technologies and forecasters had to rely on witness accounts of the storm to determine its path and times it was on the ground. In 1925 there was no warning
Some say that the tornado of 1985 will forever go down in history as one of the worst natural disasters that have ever occurred in Pennsylvania (Forbes). In reportedly a matter of a few seconds for some towns, the tornado, stubbornly set on its path of destruction, swept through many towns. Despite how long the tornado may had taken to virtually obliterate them, the result was always the same, maximum damage and death (Haas). The ramifications of the tornado caused severe property damage and casualties, which amplified the dire need for aid and forced those who had lost their homes to quickly realize that actions needed to be taken.
Canada is a very different country, unlike any other nation on earth. The country’s people have always been a very inclusive culture and are known around the world as being oddly, overly friendly. This may be only an outward projection as it is not always the case when discussing the relationship between English and French Canada. History tells us that on February 03, 1763, Britain and France signed the Paris Treaty, ending the Seven Years’ War. With Britain as the victor, France agreed to sign over sovereignty of its lands, and its citizens in Canada, to the British Empire (Batailles). For the past 248 years Canada has tried to become one culture, a Canadian culture, but has failed miserably. The Official Language Act of 1969 was a courageous example of the distance this nation would go to enhance its own sense of unity and oneness. After several referendums, accords, and even home grown terrorism, it is apparent that the present course of cultural reform has been a colossal miscalculation. What was meant to unite the people of this great nation may have, in some cases, directly led to its divisions and conflict that are so palpable today.
“Two Solitudes” is a term that has turned into a significant part of the vernacular of many Canadians. It is used to describe the relationship between the anglophones and francophones in Quebec and the rest of Canada. The metaphor became more popular, though, through MacLennan's seminal work titled Two Solitudes, about an intercultural family trying to maneuver themselves in and around the cultural undertow of Quebec during the 20th century. In Quebec's reality the historical term “two solitudes” has still been used today, and one can blame it on the exclusiveness of francophones and anglophones plus the way Quebec is still divided up in a “two solitude” fashion. Thus, in a fashion that transcends the symbolic impression of characterization—of seeing the 1945 Canada in Athanase Tallard, and viewing the new Canada through Paul Tallard—the novel alone epitomizes Canada.
Integration demand many policies throughout Quebec insinuation, such as education, employment and training for all those necessities. To begin with, shall list certain policy that Québec government hasplaced throughout the years, From the Quit revolution till today. First in 1980 the policy know as Autant de facon d’etre quebecois: Enonce de politique en matiere d’immigration et d’integration. This policy had three objectives. “1. Ensuring the preservation, specificity, and development of cultural communites; 2. Sensitizing francophone Quebecers to the place of cultural communities in developing a common heritage; and 3. promoting the integration of the cultural communities in Quebec society especially in the sectors where they were under-represented particularly in the public service”. (Lacovino, 255) This policy was the first step on integrating the immigrants and ethnic cultural minority member into Quebec. As well to find a balance and harmony between the majority and minority groups, it prompts a convergence of cultures as the most favourable in...
The fictional village of Umuofia, created by Chinua Achebe in his 1958 novel, Things Fall Apart, feels very real to readers, who invest in the lives of the protagonist, Okonkwo, and his family members, as they struggle in a pre-colonial Nigerian state. Readers internalize the novel in its three parts: the first being the story of Okonkwo’s rise within the Umuofian clan, the second being his downfall and exile from the clan, and the third being Okonkwo’s return to Umuofia and the impact of white missionaries on the survival of the Ibo culture within the clan. Throughout each section of the novel, readers see how the state leaves its “footprint” on the individuals of the Umuofian clan, and the events of their daily lives. Most present throughout Things Fall Apart, is Chinua’s depiction of religious and magic practices and the ways they shape the lives the Ibo people of Umuofia. While institutions such as gender roles, government, and use of coercion appear in the novel, all of which are created by the cultural norms established by the state’s religious beliefs; every decision, custom, and routine of the Umuofian clansperson is one of a religious essence. Ultimately, the institutions that appear in the Nigerian state of Umuofia are dictated by religious beliefs of the clan members, and these beliefs create the rise and fall of the state that Achebe describes in his novel.
Ray, Peter Sawin, et al. "An Improved Estimate Of Tornado Occurrence In The Central Plains Of The United States." Monthly Weather Review 131.5 (2003): 1026. Academic Search Complete. Web. 19 Mar. 2014.
Upon an initial reading of Chinua Achebe’s Things Fall Apart, it is easy to blame the demise of Okonkwo’s life and of the Umofia community on the imperialistic invasions of the white men. After all, Okonkwo seemed to be enjoying relative peace and happiness before then. He did have a few mishaps; one of them resulted in him being exiled for eight years. Nonetheless, he returned to his home town with high spirits and with prospects of increased success. However, everything has changed. The white men have brought with them a new religion and a new government. Okonkwo’s family falls apart. The men in his village lose their courage and valor; they do not offer any resistance to the white men. Consequently, Okonkwo kills himself in disgrace and Umofia succumbs to the white men. However, the white men are not the only people responsible for demise of Umofia. The Igbo culture, particularly their views on gender roles, sows the seed of their own destruction. By glorifying aggressive, manly traits and ignoring the gentle, womanly traits, Umofia brings about its own falling apart.
The Catholic religion, as well, has been a character marker for generally as long a period, applying an unequivocally preservationist impact on the area. Québec society has needed to adjust to the real patterns and changes in the Western world (industrialization, urbanization and advancement). Québec's francophones have lived next to each other with their English-talking partners — once in a while in harmony, in some cases in an environment of pressure — and have additionally joined commitments from different nations and societies into their general public. The Quiet Revolution of the 1960s denoted a tipping point: another patriotism rose, religion declined, and plans to modernize the region were propelled. This article displays the primary patterns and occasions that have denoted the historical backdrop of Québec since
The small African village in this story has being taken over by the western culture. Westernization is shown in the beginning of the story. “Julius Obi sat gazing at his typewriter.” “There was an empty basket on the giant weighing machine.” In these two quotes the typewriter and the weighing machine, odd objects for the African native of this village show perfectly how this town has being westernized. “Julius Obi was not a native of Umuru. He had come like countless others from some bush village island. Having passed his Standard Six in a mission school he had come to Umuru to work as a clerk in the offices of the powerful European trading company …”This quote shows how Julius has himself being westernized. Westernization wasn’t welcomed by many of the Umuru natives. The natives had long prayed for their town to prosper and grow. “The strangers who came to Umuru came for the trade and money, not in search of duties to perform…” This shows that people who now came to town, came strictly for business and money, which tells the reader how the town isn’t what it used to be. “And as if it did not suffice, the young sons and daughters of Umuru soil, encouraged by schools and churches were behaving no better than the strangers. They neglected all their old tasks and kept only the revelries.” This show how even the young ones of this village have being westernized to the point, where they completely neglect their own traditions and beliefs.