7.05.2014

Into The Next Void

The future is like a void in which that what it contains is unknown and frightening to us.
Do not be afraid to turn the page into the next chapter.
Time waits for nothing and no one.
Time only measures the circumstances of your environment and space at any given moment.
The future is patiently awaiting for you to leap
10492542_527938847334468_8831161573377992025_ninto
the
next
void.

6.27.2014

Celestial Jaw

Your lips are like a cloud. Soft and dreamy because is it even possible to lay on a cloud? 
Like resting in nebulosity of the white puff, it feels nearly unbelievable when my lips land on yours.

Like the very humidity evaporated within the fluffy layers of marshmallow-white walls of relief, they moisturize my soul toward a state of impassioned trembling.

And when this cloud becomes too heavy with precipitation, it will drizzle drops of anticipation.

The rain doesn’t pick up slowly but rushes in with the speed of a thousand freshly cooling dessert winds in the midst of a chilly night.

Swarms of quick, heavy drops form a windy, icy storm to awaken all the senses of any individual caught in the middle of this natural disaster. 

Yet with every single sense taking full effect of your mind and body, the misty, drenched rush makes it hard to identify.

Too captivated being completely consumed by the celestial jaws of the cosmos.
But when the storm is at bay and the clouds blow away, you can experience a recollection of the sensations stimulated by the downpour.

Afterward you can smell the soothing calmness following the storm brushing past your olfactory nerves.

You can taste the cool breath of the lightning, sparks flying across your tongue. 

You can feel the cotton soft comfort from the security offered after being blanketed by the hazy white and gray obscurity.

You can hear the soothing drops as they lighten and soften their once tremendous pouring, drip, drip, dropping on puddles galore.

And you can see the beauty cast by the sun shining through the clouds as they move farther in the distance, dissipating with each heavy drop released.
When that tranquility sets in, it feels like home.

6.25.2014

A Barrage of Debt

Is this what I toiled and troubled for?
To embarrassingly walk down
with unfamiliar faces adorned
in square, tassled hats topping their gown.

Decorous enough to fit a judge,
ribboned paper gravels on our palms.
We pose for pictures without a budge.
The fair-weathered day at pleasant calm.

Contrary to the grim stress that comes
from restless lost students, terrified
of their means not equaling their sums.
Academically flourished but economically petrified.

Does being here somehow prove our worth?
Whose to say who will be the first
to reach a state of utter bliss?
After the ceremonies, we all come home to our desolation.

Poison & Venom

A Poem of a Dangerous Yearning by Analiz Jee


If you bite it and you die, it is poisonous.
If it bites you and you die, it is venomous.
You are the only substance I have ever encountered to be both.
You are in my veins
and I
want
you
out.

6.24.2014

Yu In The Present

“If you are depressed you are living in the past. 
If you are anxious you are living in the future. 

If you are at peace you are living in the present.” - Lao Tzu

An Analysis on Charles Yu's How to Live Safely in a Science Fictional Universe

Book Cover
With a perfect blend of eon bridging, space dogs,  and transcendental futurism, Charles Yu's novel, titled to sound like a post-modern survival guide to a sci-fi enthusiast's dream world, How to Live Safely in a Science Fictional Universe, is about a time machine repairman, Yu himself, trying to reconnect with his father, the creator of time travel. The novel attempts to solve problems that are the very foundation of the existential anxieties that pang the modern soul expressed through the experiences of time travel.
More specifically, the world this survival guide was written for is called Minor Universe 31 or MU31 for short. The world was unfinished and only 93 percent complete because it "was slightly damaged during its construction and, as a result, the builder-developer who owns the rights abandoned the original plans for the space." Despite of the bit of unpredictability in some places, the universe seemed completely safe. Yu expresses fragmentation in the modern souls of the people on MU31 as he explains that the technology left behind by the engineering team is first-rate despite it only being partially developed but contrariwise "the same can't be said of its human inhabitants, who seem to have been left with a lingering sense of incompleteness" (Yu, 11).
Charles has been isolated with nothing but a depressive operating system, TAMMY and a "nonexistent but ontologically valid dog," Ed as his only company for a decade within a time machine. His job as a repairman was to assist users who have gotten themselves in unfortunate situations. Time machine owners have a tendency of falling into such situations by always trying to travel to their worst days of their personal history. They travel to those negative times in their past in attempts to try to fix their current problems. The only issue with this is that there exists the principles of Novikovian self-consistency that reveals the impossibility of time paradoxes through stating that a past event cannot be changed. The narrator describes his most common repair calls as unnecessary because of the fact that "a lot of the time, the machine isn't even broken. I just have to explain to the customer the basics of Novikovian self-consistency, which no one wants to hear about. No one wants to hear that they went to all this trouble for nothing. For some people, that's the only reason they rented the thing, to go back and fix their broken lives... No matter how hard you try, you can't change the past" (Yu, 13-14). 
The self, however, is not important enough for time to allow one to alter it at their own will and perhaps any past unfavorable events that may have left a temponaut's soul fragmented is just an inevitable part of life. It is true that "the universe just doesn't put up with that. We aren't important enough. No one is. Even in our own lives. We're not strong enough, willful enough, skilled enough in chronodiegetic manipulation to be able to just accidentally change the entire course of anything, even ourselves... There are too many factors,too many variables. Time isn't an orderly stream. Time isn't a placid lake recording each of our ripples.Time is viscous. Time is a massive flow..." All of our human actions may affect the universe "on the surface, but that doesn't even register in the depths, in the powerful undercurrents miles below us, taking us wherever they are taking us." It is this delusional importance on the self that gives Charles his job. "Human nature is what keeps me employed" (Yu, 14-15). 
Charles Yu avoids this fatalistic nature of the universe by voluntarily giving up his chronological living since he decided that it is "kind of a lie... Existence doesn't have more meaning in one direction that it does in any other. Completing the days of your life in strict calendar order can feel forced. Arbitrary. Especially after you've seen what I've seen. Most people I know live their lives moving in constant forward direction, the whole time looking backward." He calls living in the present a lie because those not living in a time machine are mostly dwelling on their pasts anyways. His escape from reality also gives him a sense of security since life encoded in a box is a "life without chances... Without danger...without the risk of Now" (Yu, 22). He purposely filled his need for a sense of comfort and security by choosing to remain "in a quiet, nameless, dateless day found tucked into a hidden cul-de-sac of space time... The most uneventful piece of time... Same exact thing every night, night after night. Total silence. Absolute nothing." "That's why I chose it," said Charles, "I know for a fact that nothing bad can happen to me in here" (Yu, 15).
His mother, whom he gifted a state-of-the-art time machine to, is similarly fulfilling her addiction to escapism by reliving the same sixty minute dinner with her son and vanished husband over and over again when she felt happy as a mother and wife. The time-loop fails to satisfy her loneliness and hologram Yu and his father did not deliver the familial comforts and security she was seeking. Ironically, Yu's mother is a Buddhist in the novel and Buddhism holds a strongly convicted emphasis on living in the present-moment (Babauta).
According to Yu, one chooses to relive these moments in their time machine because they cannot handle the idea that they only get one chance at life. His father who spent most of his life working on time travel not appreciating other aspects of life "spent the better part of four decades trying to come to terms with just how screwed up and unfair it is that we only get to do this all once, with the intractability and general awfulness of trying to parse the idea of once, trying to get any kind of handle on it, trying to put into the equations, isolate into a variable the slippery concept of onceness." Yu describes his father's unconsciousness of the now as "years of his life, my life, his life with my mom, years and years and years, down in that garage, near us, but not with us... He spent all the time he had with us thinking about how he wished he had more time, if he could only have more time" (Yu, 18). By creating these analogies, Yu tries to makes the reader conscious enough to awaken their own ability to enjoy each and every present-moment before it is faded into one's memories.
Yu expresses how time can be an opponent against one's dearest memories as he expresses his inability to miss his father after not seeing him for so long; "Unfortunately, it's true: time does heal. It will do so whether you like it or not, and there's nothing anyone can do about it. If you're not careful, time will take away everything that ever hurt you, everything you have ever lost, and replace it with knowledge. Time is a machine: it will convert your pain into experience... The individual events of your life will be transmuted into another substance called memory and in the mechanism something will be lost and you will never be able to reverse it, you will never again have the original moment back in its uncategorized, pre-processed state. It will force you to move on and you will not have a choice in the matter" (Yu, 54).
Coincidentally, Yu fails to take his own advice avoiding moving forward as he obsesses over his own memories with his father. He incidentally gets caught into the same existential anxieties of his fellow time-travelers as he attempts to dissect every past interaction to find what might have gone in his life and in his father's life. Charles fell into the same predicament as his father who wanted to use time travel "for sadness, to investigate the source of his own,of his father's, and om and on, to the ultimate origin, some dark radiating body, trapped in its own severe curvature, cut off from the rest of the universe" (Yu, 48).
How To Live Safely in a Science Fictional Universe serves as a warning to the reader not to get caught in the allure of not living and appreciating the present moment because of the tragedy and dangers that it may result in.  One of these tragedies is when Yu, in a natural reaction of shock, shoots a future version of himself in the stomach and tried to avert the situation by jumping into the same time machine his future self came out of. Inside the time machine he finds a package, the survival guide written by his future self that TAMMY reveals to be some sort of key solution to all his problems toward the end as he finds himself consequentially stuck in a time loop "hovering over scenes from (his) own life as a detached observer... Lurching around from moment to random moment and never even learning about those moments." Being aware of his time loop's preset length he expresses the inability to change his fate by claiming, "it already happened, and it happened the way it happened,  and any moment now, I'm going to find myself going back to a Hangar 157 to get myself shot in the stomach." Tammy says, "that's it... When you shot yourself in the stomach, he was trying to tell you something" and Yu comes to the realization, "it's all in the book. The book is the key" (Yu, 200).
It turns out, that at the end everything happened exactly the same way. Yu shot himself in the stomach and jumped into the time machine again but upon opening the package he has realized that he is in a time loop. Upon this realization he makes the choice to "step out into the world of time and risk and loss again" and he plans out how he will approach his father when he finally finds him but the novel abruptly ends before Yu's real father is revealed to the reader (Yu, 233).
Charles realizes the significant decision he has to make to get out of the time machine and "face what is coming." He expresses, "instead of just passively allowing the events of my life to continue to happen to me, I could see what it might be like to be the main character in my own story" (Yu, 217). They key is to become the protagonist of your own story by living in the present moment and not constantly dwelling in existential angst about the past or future. Through experiencing his past in third person in his time-loop, Yu realizes how easily one can lose one's self by not being in the present-moment. Yu imparts this wisdom on the reader: "Maybe we go through life never actually being ourselves, mostly never being ourselves. Maybe we spend most of our decades being someone else, avoiding ourselves, maybe a man is only himself, his true self, for a few days in his entire life" (Yu, 176).


Works Cited:
Babauta, Leo. 5 Inspirations for Being in the Moment. July 12, 2007, zenhabits.net, web.
Yu, Charles. How to Live Safely in a Science Fictional Universe. 2010, Pub. Vintage

Books, New York.

The Drama and Struggle of the Search for Truth

Analysis on Kurt Vonnegut's Cat's Cradle
A Reflection of Reality. A Vision of the Future.
One of the gruesome realities of the post-modern world is that the everlasting struggle in search of truth has proven to provide no progress for the better of humanity. In fact, this long term battle for the search of scientific or spiritual enlightenment have done the exact opposite. With our desires of modernization, technological advances and further, when you factor in the self-entitlement of modern societies that deem it necessary to impose on lesser advanced cultures, the possibility of improving the human condition has been put at grave risk.
Book Cover
Kurt Vonnegut's apocalyptic novel, “Cat’s Cradle," places a heavy emphasis on the differences between the modern society in the city of Illium and the more indigenous and impoverished society in the island of San Lorenzo. Illium is highly technologically advanced and the people in this city govern their lives according to truths based on science and experiments while the islanders govern their lives based on their faith in a fictitious religion of Bokonon. Truth and knowledge has been sought throughout humanity since the beginning of times without proof that this search for truth, either through science or religion, has been helpful. Science and religion are both heavily influential to humankind yet both are often pitted as sworn enemies of each other. According to British philosopher and mathematician, Alfred North, “the future course of history depends upon the decision of this generation as to the relations between science and religion” (North, 632).
The narrator, Jonah is trying to write a book about a scientist, Felix Hoenikker, who created an invention called ice-nine. Ice-nine functions as an emergency means of freezing water, which was created initially to help soldiers get through muddy terrain. The ice-nine, however, has the dangerous potential of freezing an entire ocean and even all of Earth's water if it ever fell into the wrong hands. Hoenikker was asked to create something to make mud easier to cross and he exaggeratedly creates an invention that ceaselessly freezes. Ice-nine is representative of Hoenikkers frigidly deadly and relentless pursuit without boundaries as he solves problems without considering the ramifications of his solutions.
While trying to obtain information about the infamous scientist, Jonah speaks to a colleague of Felix, Dr. Breed. The scientific side of truth-seeking is emphasized through Dr. Breed's recollections of Felix as he shines light to the dark side of unethical scientists. Dr. Breed expresses to Jonah how there is nothing generous about the work that scientists do because "new knowledge is the most valuable commodity on earth. The more truth we have to work with the richer we become." He admits that science is just a means of getting wealthier. There is no global, not even national, humane end to justify the means; "men are paid to increase knowledge, to work toward no end but that." These statements analyzed as a reflection of reality depict how non-fictional modern societies research and continue to technologically advance themselves with the sole purpose of finding cheaper ways of creating products in order to make a higher profit from it, even if the means of creating these products inexpensively are unfair or destructive to the rest of the world (Vonnegut, 41).
According to Karl Jaspers, "truth is the satisfaction of existence resulting from its creative interaction with its environment." If this definition is correct, then modern society will accept truth as whatever satisfies the modern individual with little to no regard to the rest of humanity, even if these collectively accepted truths are false. A similar case occurs when accepting religious beliefs as an absolute truth as do the Bokononist people in San Lorenzo whose lives are governed by the theological hogwash of a local hideaway madman, Bokonon who has the intentions of giving people hope through a grisly collaboration with the island's president (Jasper, 270).
Because truth is a conditional element, it can never be used for social development on a global scale because truth is manifested from what is suitable for the individual's preservation and enhancement of his/her individual existence. What is true for one may not be true for another. This concept of truth is pragmatic because it is functional on an individually conscious level, but not on a universally conscious level, making truth a product of perception that is a "means and ends without a final end." If spiritual and scientific research is not done outside of a selfish manner, and with the needs of all of humankind in mind, then "truth is not universally valid for the evidence of understanding." Although even when doing so, it is nearly impossible to please everyone. "Truth is what produces wholeness" in an individual so truth is rarely a cogent correctness. While one, such as a Christian, may feel whole by validating his/her existence with the use of faith in God, another unreligious individual may validate his/her existence in relating their emotions or experiences to the words of poets. It is because of these peculiarities between different truths that one has a natural "awareness of the limits of every meaning of truth" (Jasper, 270-271).
Felix Hoenikker, the renowned inventor of ice-nine, has a reputed strong moral emphasis on his life when it came to truth. He was also regarded as harmless, "humble, gentle and dreamy" due to his many eccentricities. These are considerably false attributes, as Hoenikker never considered the consequences on the population and ecology of Earth before inventing an atomic bomb or ice-nine. Marvin Breed, however, who witnessed Dr. Hoenikker at more intimate moments in his life said about Felix's wife, "the best-hearted, most beautiful woman in the world, his own wife, was dying for lack of love and understanding." Felix is responsible for two of the world's most dangerous inventions. His colleague depicts the scientist as unethical and inhumane. Breed shuddered to Jonah, "sometimes I wonder if he wasn't born dead. I never met a man who was less interested in the living. Sometimes I think that's the trouble with the world: too many people in high places who are stone-cold dead" (Vonnegut, 68).
Dr. Marvin Breed's statement about "people in high places" is a reflection of reality because it is true that people in power are creating a burden to those not from first-world countries because of the modern need for immensity. We find the technology to fill these necessities at an inexpensive manufacturing cost, allowing us to build more, faster and cheaper yet essentially destroying the entire world. An example of the carelessness of human life that has come from a result of post-modernization is the immense pollution in China due to the many factories built there. There are areas in China where one cannot even walk around without a mask to protect one’s lungs from the smog. We monetarily support these other countries but are ecologically destroying them with our needs 
Another reflection of reality that depicts post-modern injustices of today is the introduction of Felix's presumably murdered son, Franklin Hoenikker. As Jonah interviewed people for his book about Dr. Felix Hoenikker, he interviewed Jack. Jack had worked with Franklin as storekeepers in a hobby shop and were long time business partners. Jack showed Jonah a remarkably realistic miniature town that Franklin built and would consistently work at it every day to perfection until the day of his disappearance. Jack described Franklin as being able to "see things you and I wouldn't see... And he'd be right, too." Jack saw so much hope in a mind like Franklin's that he would advise him to "go to college and study some engineering so he could go to work for American Flyer or somebody like that-- somebody big, somebody who'd really back all the ideas he had." Jack wished he could have helped Franklin achieve this but he "didn't have the capital." Jack is able to consider the potential of regular people with no economic or political power having better, ethical ideas but not having the proper resources to make something out of it. Franklin was not resourceful or wealthy enough to turn his talents into anything globally significant (Vonnegut, 76).
Although Franklin was not resourceful enough to make something out of his scientific talents in Illium, he was something powerful in a third-world country. Franklin was not murdered but disappeared to the island of San Lorenzo, where he was appointed the Minister of Science and Progress in the Republic of San Lorenzo. To an emerging nation like San Lorenzo, the blood son of Dr. Felix Hoenikker was the perfect asset, promising potential progress. In a sense, Frank inherited his power because Papa" Monzano "plainly felt that Frank was a piece of the old man's magic meat." It was his relation to Felix that caught "Papa's" attention (Vonnegut, 80-82).
Naturally, Jonah took his inquisition to San Lorenzo in search of more information on the esteemed Dr. Felix Hoenikker and he knew that Frank had ice-nine in his possession. On the plane he meets Angela and Newt Hoenikker, siblings of Frank. Newt is a midget. Becoming acquainted with the other children of Felix Hoenikker helped provide information for Jonah's book as well as being helpful for eventually becoming acquainted with Frank Hoenikker in San Lorenzo, too.
The island of San Lorenzo has been colonized several times, over and over again, each time obliterating the previous cultures of the island. Their latest leader, "Papa" Monzano, is a Christian who secretly practices Bokononism.  The creator of this religion, Bokonon, is in cahoots with "Papa" as they originally arrived on the island, saw how diseased and impoverished it actually was and decided to do something about it. Because the truth is so grim, they decide to create a system that is held together through comforting lies. The islanders are secretly Bokononists as well because "Papa" has outlawed the religion in the island per Bokonon's request in an attempt to make the ideology more exciting and meaningful to people. In the Books of Bokonon there is a calypso expressive of the cruel paradox about "the heartbreaking necessity of lying about reality, and the heartbreaking impossibility of lying about it: midget, midget, midget, how he struts and winks, /for he knows a man's as big as what he hopes and thinks!" (Vonnegut, 284).
This lie did not just make Bokononism more exciting for the islanders, but it was also necessary because, according to The Books of Bokonon, "it was the belief of Bokonon that good societies could be built only by pitting good against evil, and keeping the tension between the two high at all times" (Vonnegut, 102). If anyone were to openly practice Bokononism, they were to get "the hook." In fact, any crime, from petty to extreme, would automatically get the hook. There were no jails or anything in San Lorenzo. Even for stealing a candy bar, one would get hung up on a giant hook to suffer a bloody death. That is how they scared the citizens of San Lorenzo to so easily abandon their liberty and be submissive to laws. One time, an innocent father was accused of murdering his son and got the hook. They later found out he was not guilty. The religious need to punish a sinner proves that religion has also been no more humane or helpful to humankind than science in this story.
The hook, clearly analogous to the noose, guillotine, electric chair and other forms of public capital punishment, is a form of discipline that has become a religious justification for sadism. The hook served a purpose for conditioning the people in the island to voluntarily give up their freedoms. They had to oppress themselves and their Bokononist values to avoid being hung to a bloody death on the hook. Bertrand Russell notes in his essay, "Has Religion Made Useful Contributions to Civilization," about the impossibilities of "doctrines leading to this fiendish cruelty can be considered to have any good effects upon morals" (Russell, 660).
The search for truth through science has led to destructive inventions that could possibly end the world as we know it, while the search of truth through religion has led to a metaphysical destruction of humankind. For example, many Christians might be existing with a constant sense of morbid sin and immorality because many natural thoughts or urges have been presented to them as deplorable. There is also the existential destruction in how religion calls to try and figure out one's assigned purpose in life but Russell advises that we "ask ourselves whether we have any evidence of purpose in the universe apart from the purposes of living beings on the surface of this planet" (Russell, 661).
Likewise, The Books of Bokonon that Jonah comes across warns people about lies and the inability to find concrete truth through religion. One of the passages depict a man asking God, "what is the purpose of all this?" In which God responds, "everything must have a purpose?" The man immediately assumes, "certainly." God responds by leaving this responsibility up to humans; "then I leave it to you to think of one for all this" (Vonnegut, 265).
The people of San Lorenzo would have listened to anything that Bokonon said besides the lack of evidence that the religion has any truth behind it. If Bokonon told them to follow him off a cliff, they surely would have. In a place like San Lorenzo, all they could hold on to was their faith. The citizens of the island were impoverished, extremely thin and unhealthy as opposed to their plumper president, "Papa" Monzano.
When Dr. Felix Hoenikker died, the ice-nine was split in three amongst his three children. The ice-nine in all of their possessions ended up in someone else's hand. An attractive man tricked the unattractive Angela into falling in love with him in order to get his hands on some. A Russian midget spy, disguised as a stripper, crushed Newt's heart for some ice-nine. Most importantly and worst of all, however, Frank got his position as  Minister of Science and Progress in the Republic of San Lorenzo by giving "Papa" some of the infamous commodity, ice-nine, which he kept in a vial around his neck.
"Papa" was becoming sick and old and knew he was going to die soon. Not long after arriving at the island, Jonah's mission to complete the book about Felix Hoenikker had dwindled from his goals. He was now going to be appointed the next president of San Lorenzo. "Papa," who did not want to wait for death to take him decided, to swallow the ice-nine and he became the first in history to ever die of ice-nine.
When Jonah and the Hoenikker siblings discovered what had happened to "Papa" they try to clean everything up and hide how he died from everyone on the island. Their plan fails when an earthquake takes Monzano's castle and his ice-nine ridden body into the sea, turning everything into frozen white frost and causing storms of tornadoes and freezing cold winds. When Jonah arises from his underground bunk that protected him, he found that everyone was dead. They had survived the natural disaster caused by science, however, they all took a piece of ice-nine and ate it as instructed by their religious leader, Bokonon. Jonah learns this in a note signed by Bokonon that he found amongst all the neatly assembled petrified bodies: "To Whom It May Concern: these people around you are almost all of the survivors on San Lorenzo of the winds that followed the freezing of the sea. These people are made a captive of the spurious holy man named Bokonon. They brought him here, placed him at their center, and commanded him to tell them exactly what God Almighty was up to and what they should do. The mountebank told them that God was surely trying to kill them, possibly because He was through with them, and that they should have the good manners to die. This, as you can see, they did" (Vonnegut, 273).
Kurt Vonnegut skillfully uses a cat's cradle as a metaphor about postmodern manners of accepting truths given by considerably authoritative individuals. Many unsuspectingly trust what our political leaders and scientists have to tell us. In a dialogue with Jonah, little Newt wisely declares, "no wonder kids grow up crazy. A cat's cradle is nothing but a bunch of X's between somebody's hands, and little kids look and look and look at all those X's... No damn cat, and no damn cradle" (Vonnegut, 165-166). There is no cat's cradle. It is just yarn. Vonnegut uses a cat's cradle the same way George Orwell uses "2+2=5" in his novel, "Nineteen Eighty-Four," as an example of something, although being plainly false, if collectively believed, it is eventually considered truth even if it is based on a lie or traditional narrative or myth.
Although many people did not die from the natural disasters caused by science through the creation of ice-nine, those who did not, died by religion through listening to the theologies of Bokonon. In Cat's Cradle, putting one’s faith in neither science nor religion turned out to be useful in the improvement of the human condition because they are not absolute truths as far as humanity is concerned. The most constructive outlet would be to avoid imposing truths based on lies unto others, which is a bad habit of post-modern cultures, since these truths are only one's personal ideals to help cope with the reality of truth and no ideals are a concrete truth.  During a discussion about nature's wonder after their underground survival, Frank asked Jonah "you know why ants are so successful? ...they cooperate" (Vonnegut, 280). Rather than imposing false truths, whether discovered through science or religion, one of the only true ways of improving the human condition is by simply cooperating peacefully.







Works Cited:
Jaspers, Karl. “Truth and Existence” Traversing Philosophical Boundaries. 3rd
          Edition. Hallman, Max O. Belmont, CA: Thomson Wadsworth, 2007.
North, Alfred. “Religion and Science.” Traversing Philosophical Boundaries. 3rd
          Edition. Hallman, Max O. Belmont, CA: Thomson Wadsworth, 2007.
Russell, Bertrand. “Has Religion Made Useful Contributions to Civilization?” Traversing
Philosophical Boundaries. 3rd Edition. Hallman, Max O. Belmont, CA: Thomson
Wadsworth, 2007.

Vonnegut, Kurt. Cat’s Cradle. 2006, The Dial Press, New York.

Liberty and Tolerance for All

A Reflective Narration on Resistance, Oppression and Pride
May We End The Intrusion of Lesser Advanced Cultures
Resistance is a byproduct of oppression as well as a source of pride for the people of the region and all those seeking freedom and justice from their oppressors. Resistance doesn't exist without oppression, but pride can exist by itself. Whether a nation has been battered and oppressed or not, it’s people may still have pride.
The history of the Americas, which is filled with open, violent struggle is a good example in which resistance to oppression arose as a source of pride. It didn't take long for Native American pride to ante up in the Northern Hemisphere. Resistance to colonization began shortly after the arrival of Columbus when the aims of his expedition became clear. The story of the Northern Hemisphere is one of genocide of Indigenous people, from the very northern regions to the most southern, but also of the theft of land, the rape and the enslavement of people. Indigenous people faced continued aggression and attempts to wipe out their population, steal their land and push them off land they had inhabited since long before the first settlers arrived in North America. To put it simply, the U.S. was founded through the most extreme exploitation and trapped within its borders are nations of people, upon whose backs and from whose hard labor, the U.S. built its wealth and laid its foundation.
At first, the natives tried to peacefully resist their unwanted European settler’s ideals by defending based on using Indian identity, and their religion, as a way to resist conformity and spread values that can help reorder their society. Return to Native religion, as opposed to the reinvention of it, holds the key to using spirituality to fight oppression. The fact that traditional religious practices remain is a testament to the strength of the resistance put forth by the Native Americans. But when revolting peacefully and trying to see the forest of oppression through the trees of good intentions doesn't work, one must resort to other means.
Of course there is no choice for the pride of oppressed people to risen a rage within them in order to defend themselves and their nationalities however they see fit, even if they have to succumb to violence. Violence was needed for the resistance of Native Americans against colonialism and the unjust systems that maintain their oppression. Oppressed people are not bent on bloodthirsty revenge and the movements of workers and the oppressed don’t needlessly resort to violence as a matter of course. Rather, the tactics grow out of a necessity to defend oneself and ultimately one’s pride.

Is there truly a way that an oppressed nation can keep their pride intact without resistance? The oppressed are fighting to avoid the loss of their national identity. Self-determination of oppressed people has to be affirmed by prideful and resistant revolutionaries. Resistance, whether nonviolent or violent, has been effective and it can be said that history shows, that ultimately, the use of violence by the oppressed is more justified. The desire for freedom can never be suppressed, just as national oppression and exploitation in general cannot disappear, as long as a system based on acquiring profit through exploitation exists.