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Bullying theoretical framework
Bullying theoretical framework
Bullying theoretical framework
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Growing up in a neighborhood right next to my grade school in Des Peres, I made some of the best friends I have had throughout my life. We lived in a neighborhood called Bayberry Hills and Thomas, who lived up the street, was one of the first friends I remember having as we went to preschool, kindergarten and grade school together. Just down the street from me, I had two other friends, Joseph and Charlie. Charlie being a few years younger than us had trouble keeping up in anything we would do but I would never replace the laughs and good times he gave us. We were inseparable, waking up early in the morning and rode bikes until we were allowed to play video games. We spent countless hours over the summer and after school clearing out sections …show more content…
of the creek in our backyard to create forts. Thomas would wear a plain white t-shirt with black shorts and these real ugly looking shoes that he claims were “so comfortable” every single time. Never without his watch, he would come running down through the houses and before arriving he would run and jump off the side of a neighbors thick, gigantic tree. That was who he was and what he was like, a goofy guy that everybody liked. But something changed as we grew up. Thomas became more and more interested in things that just weren’t appealing to the rest of the Bayberry crew and began to slowly drift away. It was gradual and almost unnoticeable because he would still hangout with us every once in a while but never as often as before. At this point, a few more guys from our school had joined our group and we spent the summers at each other's houses, riding bikes to get 50c drinks, and swimming in pools on scorching hot days. Going into high school, I was nervous about where the road ahead was going to take me as I was entering into a place where I did not know many people. None of my close friends joined me at SLUH but I stuck close to them and was with them whenever I had free time. This was when I started noticing that Thomas wasn’t at the night swimming we did at Daniels house or the hot nights playing video games in another friends basement. What I haven’t talked about is the separation that became so clear to me long after it had started. Growing up, Thomas was the last pick or close to the last pick in every physical game we would play and I think he just got tired of that and truly found something he liked. He joined an extracurricular choir that would meet outside of our gradeschool and was made up of all different kids from all different schools.
But that new passion changed his interests, including his idea about his old friends. It never felt like we were pushing him away but rather that he was leaving us. But I am sure if it had been someone else who had found new interests we would have had a different response as a group but it wasn’t a different person. When you are a kid in grade school and even early highschool, you joke around and try to get the biggest laugh from your friends. These jokes between friends weren’t meant to start arguments or fights but instead to get a laugh. But what I didn’t realize was that the jokes we made with Thomas were driving him away. He became the guy on the receiving end for every joke that was …show more content…
made. I can remember instances that happened repeatedly. We were sitting on the brick wall at ten o’clock at night our sophomore year of highschool and while we were taking a break from street hockey and someone says, “Thomas you fall over so easily.” And another replies, “Well he does plays, so…” There was another time when we were just sitting at a table at Chick-fil-a and the male worker asked with a voice resembling a womans, “Can I refresh your beverages?” And someone said, “Hey Thomas, that guy sounded gay. Do you know him?” What makes me so mad is that the jokes were so easy to give yet so hard to take for him.
Joseph, Charlie and I lost that sense of companionship and friendship that we had at such an early age and tried to fix up our own ego without even thinking about the pain we were causing Thomas. He hung out with us less and less frequently and eventually became an alien to our friend group. He was the innocent victim and I played one part of the many who made up the monster. The character of Antigone and every person selected in the draft from “The Lottery” are victimised unfairly by the popular belief and are the perfect examples of people turned into aliens in their own communities while not doing anything harmful to provoke the alienation. Antigone went against the popular opinion and even authority in sticking up for what she thought her brother deserved when he was not in a position to defend himself and was ostracised because of it. Normally in times of distress it is common for the person who is selfish to be alienated and shunned from the group but in Antigone’s case, she was sacrificing for her brother. Is that really deserving of punishment? Creon says to her, “Polynices was a rebel and a traitor, and you know it.” But Antigone responds with, “He was my brother”(29). This exemplifies the point that even though he had many labels, whether they be true or not, the most important label was being her brother. And instead of joining the group of people that made up the monster, she
fought for the respect of her brother and was alienated because of it. She was different and that was what made her vital to the community. It did not make her lesser or greater than anyone yet Creon treated her as if she was lesser. “The Lottery” has a similar dynamic in that someone is chosen each year at random to be sacrificed yet they are undeserving of the selection. They haven’t done anything to get their named called yet if they are chosen they are expected to pay the ultimate sacrifice, death. The town is a closely knitted community and when it comes time to do this horrible ceremony, they are quick to sell out one of their own for a personal gain. The towns people are so deeply blinded when it comes to this ceremony that when Delacroix says that some people in another town are “talkin’ of givin’ up the Lottery”, the response that Mr. Warner gives is “Pack of crazy folks!”(22). They are oblivious to the fact that maybe they are the crazy ones who are stoning human beings to death. The only character who seems awake to the fact of the madness is the victim, Tessie. She says, “It isn’t fair! It wasn’t done fair!”(25), after she had been selected as the sacrifice but does it really take a person that long to come to the realization that this just isn’t right? Another example of someone who is unjustly turned into an alien within their own family is Joseph from the bible. In no way did he ever make a direct decision to isolate himself from his family but rather he was just chosen. He was innocently victimised by his own brothers and punished for no apparent reason other than jealousy. It seems as if no one can quite understand the unjust alienation that is taking place until they themselves are the victim. Levels of sympathy are not attained until one feels for themselves just what it is like. Tessie felt the unjustness too late and died because of it. But the story of Thomas is not like Tessie’s because even if the towns people felt regret, there was no way to bring her back. Although Thomas’ appearances faded during those hard times, I never felt like he wasn’t a friend anymore. Thomas related much more to Antigone or Joseph because even though he was secluded and isolated from the group, he stayed true to himself and worked his way back, gaining our respect that never should have been lost. He was standing up to the so called authority by ignoring the jokes and putting himself in a different environment. I find it heroic what he did. He never let the jokes get to him and instead of trying to change what he had interests in, he changed who he wanted to be around. Nowadays, I see him almost every weekend. I think as I have matured I have come to the realization what why be a Creon, one of Joseph's brothers, or one of the townspeople in “The Lottery?” All of those characters are associated with selfishness and I have learned that life is so much better when you are living for other people. Sure things have changed in our relationship but I still see him as that one true friend I had growing up.
One of the most well known activists of civil disobedience was Martin Luther King Jr. during the American civil rights movement of the 1960s. King’s theory of a non-violent approach to injustices consisted of a process that promoted dialogue of a peaceful nature in order to gain understanding while reconciling differences. Nevertheless, when the laws made by man attempted to negate the laws of God, King urged people to use creative tension in the form of civil disobedience to establish awareness that injustice existed. Within this philosophical and political concept, it would seem that Antigone from Sophocles’ Antigone participated in an act of “civil disobedience” that King would have praised due to her dedication to uphold justice at the cost of her own life. However, closer examination of Antigone’s actions and conduct reveal that although she participated in an act of insubordination to promote justice for her departed brother, her failure to promote negotiation and accept her punishment freely were not considered a part of King’s theory of civil disobedience.
Antigone decides to betray Kreon’s law in order to honor the gods and their greater law. She says “you [Kreon], who are human/to violate the lawful traditions/the gods have not written merely, but made infallible,” defending her decision to bury the out-casted Polyneices because the law that prohibits it was not proclaimed by Zeus. When Kreon asks Antigone why she honors Eteokles (her other brother who also dies in the battle in Thebes) and Polyneices equally, she responds “Death is a god/who wants his laws obeyed,” corroborating the motive of why she upheld divine law over Kreon’s law (Sophocles 41). Even Haimon, Kreon’s own son and Antigone’s betrothed, supports Antigone by saying “the gods implant intelligence in humans/…that is the supreme one” (Sophocles 48). However, Antigone’s superior motive in giving Polyneices an honorable death is love. While conferring her plan with her sister, Ismene, Antigone tells her “He’s my brother an yours too/ and whether you will or not, I’ll stand by him,” indicating her love to her brother (Sophocles 22). In addition, Antigone is most direct with her intentions when she says “I am different. I love my brother/and I’m going to go bury him, now” (Sophocles 24). After Kreon asks Antigone why she dared to break his law, knowing the repercussions, she expresses that “if I had left my own brother stay unburied/I would have suffered all the pain I do not feel now,” further denoting her unwavering devotion to Polyneices even during her own conviction. Richard Emil Braun, an highly praised writer, also believes Antigone’s primary motive to bury her brother was love, as he says “The second burial of Polyneices shows that Antigone…did the deed, and not for money, but for love…Antigone was prompted by her love to fulfill a religious duty.” Civil disobedience to Antigone is
Like her parents, Antigone defies a powerful authority. Unlike her parents though, that authority is not of the gods, but rather of a person who thinks he is a god: Creon, Antigone's uncle, great-uncle, and king. He proclaims that the body of Polyneices, Antigone's brother who fought against Thebes in war, would be left to rot unburied on the field, “He must be left unwept, unsepulchered, a vulture's prize....” (ANTIGONE, Antigone, 192). Antigone, enraged by the injustice done to her family, defies Creon's direct order and buries her brother.
Antigone, as a character, is extremely strong-willed and loyal to her faith. Creon is similarly loyal, but rather to his homeland, the city of Thebes, instead of the gods. Both characters are dedicated to a fault, a certain stubbornness that effectively blinds them from the repercussions of their actions. Preceding the story, Antigone has been left to deal with the burden of her parents’ and both her brothers’ deaths. Merely a young child, intense grief is to be expected; however, Antigone’s emotional state is portrayed as frivolous when it leads her to directly disobey Creon’s orders. She buries her brother Polynices because of her obedience to family and to the gods, claiming to follow “the gods’ unfailing, unwritten laws” (Sophocles 456-457). CONTINUE
Antigone’s opinions are distinctive as she clearly states her beliefs to Creon after being caught for performing her brother’s burial rituals. Antigone strongly believes that law has no validity when laid by a human as she questions Creon saying, “What laws? I never heard it was Zeus who made that announcement” (Antigone 450). This quote shows her reliance on the Gods for moral direction instead of the kings who reign over her. Although she disregards the law, she also accepts punishment; Antigone is able to follow her opinions and independently rule herself, yet also recognize the societal expectations of law and accept punishment. When being taken by Creon with her sister Antigone takes the responsibility of the crime all herself and recognizes what she did despite not being ashamed of it. One of the main views of Antigone that causes her disobedience is the belief that rulers should not keep loved ones from each other. Antigone clearly states, “He has no right to keep me from my own” this shows how she believes the connection between family overpowers that of a law passed by a vengeful king (Antigone 48). Antigone’s opinions contrast to those of Creon who is a gender biased ruler who sees women as lesser as he states “I will not be ruled by a woman” (Antigone 24). This shows his belief in who is credible within law. Not only does he have opinions on who
Antigone’s strength allows her to defend her brother’s honor against Creon, who wants to make a statement about traitors. However, both Antigone and King Creon commit faults while trying to protect the things they love. Antigone should not have died for her beliefs as it puts her loved ones and community in danger, and Creon should not have forbidden the burial of Polyneices as it angers the Gods and causes him great suffering in the end.
However, compliance is not enough for Antigone. The desire to honor her brother goes way beyond her instinct to protect herself. Antigone finally accepts that her sister is not going to help her in her mission: “Go be the person you’ve chosen to be./ I’ll bury Polyneices myself. I’ll do/ what’s honorable, and then I’ll die.” (Antigone lines 84-85) This statement proves that Antigone is aware of what the consequences for her actions will be. She comprehends that choosing to defy the government by honoring her brother will end in certain death, and she seems at peace with her decision. Antigone’s responsibility appears to be the driving force in her defiance. We see plenty of examples in the story where Antigone feels it is her job to preserve
To sum everything up, Antigone should be respected for what she did. Not even her sister, who loved her brother as much, did what Antigone did. Thus, when you are put on the spot, have pride for what you strongly believe because you are going to be respected for the courage that you have. It is important to remember that it only takes one strong person to get the ball rolling and the rest may follow.
Having already been through public disgrace, when her own father, Oedipus found out that he was to fulfill a prophecy; he would kill his father and marry his mother, and this caused Antigone to be full of resentment toward her city. Both of her brothers die in a battle and, Creon, the king of Thebes forbids the burial of one of her brothers, Polynices. This must have driven Antigone to follow her moral law. Considering the love she had for her family as well as her God, she felt that you react upon morals not upon the laws of man. That morale law was to honor her brother and give him the respectful and proper burial that he deserved just as her other brother was given. The love she had for her family was the only thing she had left to honor. Ismene, Antigone’s sister was more fearful of the king’s law then the way her heart was leading her. Her values were slightly distorted.
The Tragic Play Antigone by Sophocles has a Conflict between religious morals and loyalty to the state and its laws. This struggle is displayed through the characters Antigone and Creon. Antigone’s life meets a tragic end in the play, but her death makes her a martyr leading to the citizens to follow her view of religion.
You shall leave him without burial...” (222). Opposing the king, she neglects the decree and is now to die at the orders of the law for being disobedient; yet Antigone proudly states her crime. There is no sign of remorse shown by Creon as he states: “No; though she were my sister’s child or closer in blood than all that my hearth god acknowledges as mine, neither she nor her sister should escape the utmost sentence-death” (530-33). Bobrick, explains that Creon values the love for his land more than he values family and this becomes a struggle for Antigone as it becomes a fight between obeying the laws of man and the laws of the god’s. The second struggle Antigone faces comes when she realizes she is alone. Antigone confides in her sister Ismene with her plans to disobey Creon; but Ismene, a clear example of how a lady was obliged to be in this time, urges Antigone not to commit the act. Antigone rejects her advice and declares that Ismene is an enemy to her now (41): “If you talk like this I will loathe you, and you will be adjudged an enemy…” (109-10). Antigone must fight on her own. Thirdly, per Bobrick, Antigone
Antigone risks her own life to bury her brother, therefore, she goes against Kreon’s edict that Polyneices should be left unburied; she believes Polyneices deserves to reach the afterlife. Antigone tells Ismene, “I will bury him myself. If I die for doing that, good: I will stay with him, my brother; and my crime will be devotion” (Sophocles 23). Antigone is willing to risk her own life by disobeying the king’s authority; She stands up for her religious belief that Polyneices should be buried. Kreon tells Antigone before she takes her own life, “I won’t encourage you. You’ve been condemned” (Sophocles 57). Kreon believes that Antigone’s crime is severe, and righteousness should be used to justify her crime. At this point of the play, Antigone realizes she will be put to death, but she does not regret her act of loyalty. In Antigone’s last speech before she takes her own life, she exclaims, “Land of Thebes, city of my fathers… see what I suffer at my mother’s brother’s hand for an act of loyalty and devotion” (Sophocles 57). Here, Antigone addresses the nation’s leaders and declares that they should notice th...
In the story of Antigone she is faced with the struggle between law and family allegiance. Her civil disobedience is not like any of the struggles that we face today, as an example, those who protested
Our friendship was not the strongest, but it began seven years ago when I first began attending middle school. William lived less than ten houses away from me so I would see him and his posse riding bikes down the street as well as the wash behind our neighborhood. One day, after seeing Will and his friends riding bikes in the mesa, by our school, they showed up at my front door wondering if I wanted to ride bikes with them, it
Antigone takes a risk that no other would even consider. She stands proud in her decision with no denial because she knows she is right. Antigone's disobedience was justified on the basis of family, religion, and peace.