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Native american history essay
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Native american history essay
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Spectacle: The Astonishing Life of Ota Benga, a biography, by Pamela Newkirk writes of the story of Ota Benga, a Native African male who was displayed in a cage at the Bronx Zoo during the early 1900s. He was initially purchased by a white missionary, Samuel Phillips Verner, from his home in the Congo during the brutal reign of King Leopold II. Once in the Americas, he was put in various shelters with unhygienic environments to live in, such as an orangutan cage in the Bronx Zoo where feces, urine, and musk were present. The horrible atrocities committed towards Benga is inexcusable and still has not been taken responsibility for. Present day Bronx Zoo should admit to their wrongdoings and commemorate Benga because they caused a significant …show more content…
negative impact on his life and wrongly represented him during his time in the zoo. The Bronx Zoo should confess the actions that induced post-traumatic stress disorder on Ota Benga later in his life because they violated many of his human rights and treated him as an inferior species.
He was placed with the Bronx Zoo and soon was put on exhibit in the monkey house. During Benga’s time on display in the zoo, spectators looked down on him as an inferior being and was denied his basic needs: One researcher, J. P. Grump, found that the most profound shame results from the destruction of your subjectivity when ‘what you need, what you desire, and what you feel are of complete and utter insignificance. That would certainly apply to Benga as he endured the gawking of spectators utterly indifferent to his feelings. They howled. Gasped. Gaped. Pointed. Jeered. Benga frequently walked to the door with eyes pleading for his keepers to release him from public view. (Newkirk 12) Benga endured constant daily harassment from the public. Although he could not understand the English language, he was able to comprehend the intent of their commentary. This, as to any person, likely caused Benga “profound shame.” Additionally, his pleas to be removed from the public’s eye were denied as well as his privacy and freedom. This treatment was undeniably inhumane and, considerably, a human rights violation. Abuse, such as this, is viable of leaving a lasting impact on Benga, hence, making the Bronx Zoo obligated to confess their
malefactions. Additionally, the Bronx Zoo should memorialize Benga because when they had him on display they continuously represented him under false pretenses. When Verner released Benga into the zoo’s custody, he made the agreement for him to be allowed to roam the premises as he pleases. Not long after, he was allocated to the Monkey House, meanwhile, this following sign was displayed: THE AFRICAN PYGMY, OTA BENGA. Age, 23 years. Height, 4 feet 11 inches. Weight 103. Brought from the Kasai River, Congo Free State, South Central Africa, By Dr. Samuel P. Verner. Exhibited each afternoon during September. (Newkirk 25) Benga was displayed in the Monkey House as an exhibit. Dressed and equipped with a bow and arrow, he was steered into putting on a show with the orangutan; Benga was wrongfully used as profit for the zoo’s benefit. The original intention of his inhabitancy was not to be displayed as a zoological exhibit, yet he was deliberately abused in what was considered as his temporary home. Due to the misuse of Benga’s captivity, the Bronx Zoo must replicate the previous sign, but, instead, with words of commemoration for the African man. The biography, Spectacle: The Astonishing Life of Ota Benga, tells the story of a man who was ill-treated for his skin color and place of origin. Ota Benga was inhumanly displayed in the Bronx Zoo. Many people protested during the showing and would today, also, be deemed unacceptable. In response to the horrible rights violations of the past century, the Bronx Zoo should concede to being the cause of Ota Benga's PTSD and suicidal death as well as memorialize him to show genuine sorrow for his treatment.
Inside the chimp habitat, I noticed a sign which read: Look here for a “zoo” born! When I saw it, I recalled that earlier during the day, a senior docent named Rhonda who worked with the gorillas had told me that there was recently a newborn chimp. She said to look very closely to find the baby because the mother was extremely protective of it. She had also mentioned that the newborn’s furless skin would be very pink. At first, I looked very keenly for the small new chimp who had just been born this year, but I couldn’t find it. I finally spotted the baby after I moved to a different position to view the chimps from the open air viewing area. The infant was just as Rhonda had described it: nestled in its mother’s arms as she shielde...
Our consulting team No-Va is going to guide you through the problems of “Trouble at City Zoo” and examine the real issues that ended with the firing of the Head Veterinarian and the resignations of the Executive Director / Chief Executive Off...
To Thoreau, life’s progress has halted. It seems people have confused progression with captivity driven by materialism. To Krakaeur, people are indifferent to pursing the sublime in nature. To Christopher McCandles the world around him is forgetting the purpose of life. People are blind to nature. In the eyes of these men the world is victim to commercial imprisonment. People live to achieve statuses that only exist because man made them. Fame, money, and monotonous relationships do not exist in nature; they are the pursuits of soulless fundamentalism. The truth is that people pursue meaningless goals, and people don’t want to hear or know how they are foolish. When exposed, reality is so unsettling that it seems wrong. Yet, to be free of the falseness in life is in essence the point of singularity that people realize if there is no truth in love then it is false, if there is no truth in money then it is worthless, if there is no truth in fame then it is undeserving. Without truth everything is a worthless pursuit of a meaningless glass ceiling.
These were only some of many examples in The Jungle about deceit and corruption exhibited in the meat packing industry. Nonetheless, plants had government inspectors to check for tubercular animals, but Sinclair explains that these inspectors were usually the kind of people who would be easily distracted by those passing, and would not regret missing dozens of other animals. Therefore, people’s faith in those government inspectors had been betrayed, and their health needs were relentlessly ignored. However, Sinclair’s exposing of the scheming meat packing industry increased the awareness of such practices occurring daily.
‘’I began to feel ashamed of myself’’ (33), I along with thousands of people can relate to this simple statement. Hughes reminded
Sources used in this piece were interviews with zoo staff and also visuals in the form of photographs of the elephant. Unknown, “Hattie, Central Park Elephant, Dies; News Hidden to keep Sad Children Away.” The New York Times. November 20,
outright manner. The tragic figure is aware that the gods have forsaken him, and he resigns to
Harambe is clearly the victim in this case because the screaming crowd, mother, and child terrorized him. He was simply using his defense mechanisms because of the agony he was facing. The zoo had no other choice but to shoot the ape in fear of something worse happening to the boy. Ultimately, it is the gorilla that had to pay the price and no money or science can bring his precious life back.
As Mr. Pignati said, “I want you to meet Bobo. My best friend.” This proves how much the chimp meant to him. When everything else wasn’t working out for Mr. Pignati, Bobo was always there to cheer him up. Until the day when he needed him most. John and Lorraine took the old man to the zoo to see Bobo, but he wasn’t there. As soon as Mr. Pignati heard the news, he literally dropped dead. Yes, Bobo is a chimp and he can’t really help it that it was his time to go, but he was such a big part of Mr. Pignati’s
Shame is like a dark shadow that follows us around, making us second guess what we are about to do, and always something we refuse to talk about. As Brown puts it, shame “derives its power from being unspeakable.” If we recognize our shame and speak about it, it’s like shining a flashlight on it; it dies. This is why vulnerability and shame go hand in hand. We must embrace our vulnerability in order to talk about shame, and once we talk about shame and release ourselves from its bonds, we can fully feel vulnerable and use that vulnerability to find courage and dare greatly. In order to reach this level of wholeheartedness, we must “mind the gap,” as Brown says, between where we are and where we want to end up. We must be conscious of our practiced values and the space between those and our aspirational values, what Brown calls the “disengagement divide.” We have to keep our aspirations achievable, or disengagement is inevitable. Minding this gap is quite a daring strategy, and one that requires us to embrace our own vulnerability as well as cultivate shame resilience. Accomplishing our goals is not impossible if we simply cultivate the courage to dare to take action. We can’t let this culture of “never enough” get in our way, and we have to use our vulnerability and shame resilience to take that step over the
There are some who would have thought him mad. His followers felt that he was not. It was necessary to hear and see and touch him to be sure that he was not”(6). After a while the Prince is in his isolation away from
Not having this quality can make life harder and can build up negative emotions. It is up to the individual to find this within oneself – do not always worry about the approval of others, but it is key in doing what you want and what’s best for you. Yet, also strive to overcome negative events and remember your very own self-worth. Didion accomplishes this with her exquisite imagery, powerful personal anecdotes, and enforcing repetition in combination to push for change in readers to really reflect on themselves, so they can live a better, fulfilling
Bennet Ifeakandu Omalu was born in September of 1968 in Idemili South, Nigeria. His mother was a seamstress and his dad was John Donatus Amaechi Omalu, a civil engineer. Omalu is number six of seven children. His siblings are just as intelligent and educated as he is, with doctorates and a plethora of other degrees. He received his undergraduate degree from the University of Nigeria, his Master’s of Public Health in Epidemiology from the University of Pittsburgh and his Master’s of Business Administration from Carnegie Mellon University.
"Indonesia's 'nightmare' Zoo." The Telegraph. Telegraph Media Group, 21 Oct. 0013. Web. 26 Mar. 2014.
middle of paper ... ... Through the ‘focusing illusion’ we convince ourselves that satisfaction equals happiness. Unfortunately, it doesn’t. Even though we appear to have everything, we are left feeling that something is missing, but are unable to identify what that thing is.