Policy and Prejudice in Canada

Policy and Prejudice in Canada While today Canada would be viewed as one of the countries with the most kind and inclusive community, it too had its dark times. It is hard to believe that there was a time where Canada had policies based on discrimination and bias towards certain ethnicities when today our culture is so heavily reliant on the diversity if our population. While Canada has made many changes to its policies throughout the years to better accommodate those who live here, it is important to remember the impact and significance of these past policies, as they were the cause of suffering for many people within Canadian history. One of the most prejudiced policies within Canadian history would be the Chinese Exclusion Act. Due to the influx of Chinese immigrants coming into Canada within the years of 1881 to 1884, prejudiced politicians believed that this increase in immigration was detrimental to Canada. They believed that Chinese people were stealing the jobs of Canadians as they were willing to work for less than the host population (Part 3: Why Were The Chine, n.d.). This policy led to early Chinese works not being allowed to bring their families to Canada. This meant that workers would spend a long portion of their lives separated from their family and loved ones. This led to the Chinese Canadian community to be seen as a bachelor community. During this time, many Chinese wives were left in China to raise their children alone while their husbands struggled to survive in Canada. This lead to many Chinese families facing starvation and economic hardships (CCNC : Chinese Head T, n.d). In addition to this, there were multiple instances of racism that perpetuated by this law. Chinese citizens were deni ed their right to vote, to practice medicine or law, to seek employment on public works or to own land. All of these restrictions led to the Chinese community remaining at a low social and economic position (Chan, n.d). The policy has since been removed as of 1947, however, the final elements of this act where not completely eliminated until 1967 (Susan Munroe Can.., 2017). This occurred after the end of WW2, when Canada signed the United Nations Charter of Human Rights. Due to the fact that the Chinese Immigration Act was inconsistent with the charter which made the Canadian Parliament decide to repeal the act. (The Unive). The legacy left by this act is the five million dollar fund that was allocated to projects that addressed Chinese immigration restrictions in 2008. This lead to 33 artistic projects being created to bring to light the injustice that occurred during this time period. However, despite Chinese citizens now having the right to vote and being treated with equal immigration policies as other countries, there are still issues to this day regarding the large amount of money the Canadian government had taken from the Chinese community. Organizations such as the Chinese Canadian National Council and the National Congress of Chinese Canadians pressured the government to acknowledge the discrimination that took place and to provide financial redress to the head-tax payers. The need for redress led to multiple protests and events rallied by Chinese Canadians. After a submission filed by these organizations, the UN special rapporteur that focuses on issues like this, suggested that Canada redress the head tax (Chan, n.d). During the years, while multiple apologies have gone out to those who suffered from this Exclusion Act, there were fewer than 50 head tax payers out of 785 people that received payments from the federal government in 2009. The sons and daughters of the family members that were excluded from the 2006 continue to the redress campaign today. (Chan, n.d). In my personal opinion, I do not believe there has been something that is good enough to consider this issue of a thing of the past. I believe that the discrimination is still prevalent due to the government not providing an apology and compensation for all head tax payers and their descendants. Works Cited Part 3: Why Were The Chinese Head Tax and Chinese Exclusion Laws Enacted? (n.d.). Retrieved February 23, 2017, from http://immigrationwatchcanada.org/2006/03/22/part-3-why-were-the- chinese-head-tax-and-chinese-exclusion-laws-enacted/ CCNC : Chinese Head Tax and Exclusion Act. (n.d.). Retrieved February 23, 2017, from http://www.ccnc.ca/redress/history.html Chan, A. (n.d.). Chinese Head Tax in Canada. Retrieved February 23, 2017, from http://www.thecanadianencyclopedia.ca/en/article/chinese-head-tax-in-canada/#h3_jump_2 Susan Munroe Canada News Expert. (2017, February 05). What was Canadas Chinese Exclusion Act and Head Tax? Retrieved February 23, 2017, from http://canadaonline.about.com/od/historyofimmigration/a/chineseheadtax.htm The University of British Columbia. (n.d.). Retrieved February 23, 2017, from http://www.library.ubc.ca/chineseinbc/exclusion.html

Mary Shelly’s Frankenstein Essay

In Chapter 5, Frankenstein brings the monster to life. Shelly uses a typical gothic method of mimicking Frankenstein’s disgust for the creature with weather, â€Å"the dreary night of November. † Frankenstein is appalled at his creation despite that the monster’s â€Å"limbs were in proportion† and he â€Å"had selected his features as beautiful†. Frankenstein then describes the creature in such a way that the reader learns that although Frankenstein attempted to create beauty but is faced with the disgusting looks of the creature. â€Å"†¦ his hair was of lustrous black, and flowing; his teeth of pearly whiteness; but these luxuriances only formed a more horrid contrast with his†¦ shrivelled complexion and straight black lips. † Shelly uses an ironic contrast of life and death in describing the monster, using elements like â€Å"yellow skin† which is relevant to a new – born baby with jaundice and â€Å"straight black lips†, which is relevant to a dead body. She also uses descriptions like â€Å"shrivelled complexion† which is relevant to both a baby and a corpse. The creature also reacts to life as a new – born baby does. â€Å"It breathed hard, and a convulsive motion agitated its limbs. This contrast is effective in showing the reader the irony in the fact that new life is given to parts of the dead. Shelly effectively describes the creature with enough detail to allow the reader to interpret the creature’s appearance individually and also empathise with Frankenstein. Frankenstein has been disillusioned whilst creating the monster, but when it becomes alive, he is faced with its ugliness and abandons him. This is not an example of unconditional love and links in with Elizabeth’s arrival into the Frankenstein family. â€Å"Oh! No mortal could support the horror of that countenance. A mummy again endued with animation could not be more hideous as that wretch. † The memory of the shock of the monster’s looks is very powerful to Frankenstein and Shelly portrays this by using words like â€Å"Oh! † when Frankenstein is telling Walton his story. Frankenstein has a dream after creating his monster in which, as he kisses Elizabeth, she turns into the corpse of his dead mother. â€Å"I embraced her, but as I imprinted the first kiss on her lips, they became livid with the hue of death. I thought I held the corpse of my dead mother†. This dream shows that Frankenstein has subconscious fears of harm coming to his family, which does actually happen later on in the novel. The dream is an effective example of foreshadowing, another typical gothic technique effectively used by Shelly. The reader could also interpret that the dream foreshadows Frankenstein’s fears of creating the monster a â€Å"wife†. It presents the idea that although Frankenstein first thinks that building a companion for the monster will keep his family safe, the consequences could be much worse if he does as it is possible that the creatures will breed. The monster is not reunited with its creator until several months later, where he tells Frankenstein of the hardships of life he has endured as an abandoned and disfigured child. â€Å"Father† and â€Å"son† meet in the mountains; this location could be interpreted as an effort by Shelley to use the mountains symbolically, showing Frankenstein’s guilt for abandoning his â€Å"child† or as the towering glaciers threatening Frankenstein; telling him that nature is not to be toyed with by man. The creature learns that humans should have families by reading a book that he finds whilst living near the French family he grows to love. He meets a blind man from the family who treats him with kindness, but when the rest of the family see him, they drive him from their cottage with stones. This teaches the monster that people hate him for his ugliness and therefore develops a hatred for his creator for making him so ugly. Upon meeting Frankenstein, the creature makes a direct relationship between the bad parenting and upbringing he endures with his own desire to harm others when he claims â€Å"misery made me a fiend. † Shelley uses this line as a blatant point that bad parenting will result in evil.

Response to Don Marquis’ “Why Abortion Is Immoral”

Don Marquis' â€Å"Why Abortion is Immoral† In his essay â€Å"Why Abortion is Immoral,† Don Marquis argues against the morality of abortion on the premise that the value of a fetus' future is so great that it is immoral to take that potential future away from it. Essentially, he contends, abortion is tantamount to murder: killing an individual is prima facie wrong because the loss of the goods of one's future is the worst loss a human can suffer. He calls this potential future a â€Å"future-like-ours,† which is the basis for his contentions.In the next few pages I will delineate the general progression of his argument, and later, will evaluate the plausibility of said argument. Though Marquis makes both logical and compelling claims, there are several concerns and weaknesses that arise from his argument that must be considered. Marquis establishes his argument with the exploration of why killing humans is wrong, in any case. The clear answer, he says, is that k illing is wrong because of its â€Å"effect on the victim† (Ethical Issues in Modern Medicine, 558).Taking one's life deprives the victim of â€Å"all the experiences, activities, projects, and enjoyments that would otherwise have constituted one's future,† and this is the greatest loss that any human can suffer (558). This theory of wrongness can account for why it is also wrong to kill infants and young children, whereas other theories that make narrower claims (e. g. â€Å"It is prima facie wrong to kill only rational agents) do not stand in such cases. There are obvious implications concerning the ethics of abortion with this theory in place.Marquis contends that â€Å"The future of a standard fetus includes a set of experiences, projects, activities, and such which are identical with the futures of adult human beings†¦ † (559). It follows then, that because it is wrong to kill humans, it is also wrong to kill potential humans, and so abortion is prima facie seriously wrong. Fetuses have a viable, valuable future, which Marquis calls a â€Å"future-like-ours. † So, he adds, whether one has â€Å"immediate past experiences or not† does not matter when it comes to killing, because it is the value of the potential future that must be taken into onsideration (561). Marquis goes on to refute other theories of wrongness of killing. One such example is that valuing one's future implies a valuer, but fetuses obviously cannot value their futures, and so their futures are not valuable to them. However, Marquis counters this notion by providing us with an example: one may think during a time of despair that his â€Å"future is of no worth whatsoever,† but he is wrong to think so because â€Å"others rightly see value†¦ in it† (561).So, just because a fetus cannot appreciate its own future, we are aware of the value of its potential future, so abortion is still wrong. Other claims put forth that to be an actu al victim, one requires mentation. However, we still recognize that it is wrong to kill those that are unconscious or in a coma (who have prospects of emerging out of their states), so it follows that mentation is not a necessary condition to be a victim. Marquis' refutations provide for his very strong and compelling argument against abortion.I will grant Marquis that his progression of logic is rational; if a fetus were allowed to fully develop, it would indeed become a sentient being with the capacity of enjoying a prosperous future. However, some ambiguities arise as a result of his claims and it is difficult to say how Marquis would respond. The first concern I would like to address regards the case of a fetus with a debilitating disease. With today's technology, it is quite easy to detect any abnormalities in a fetus very early on in the pregnancy.Say, for example, a couple finds out that their fetus has some sort of affliction that will make him terminally ill. They want to a bort the fetus because they cannot stand the notion of bringing a child into the world that, although sentient and rational, will have a markedly reduced life span and suffer greatly throughout whatever life he has. How would Marquis respond in this case? He might argue that though the child will suffer, he still has a potential future in which he formulate goals, and have experiences and projects.However, we must note that during his argument, Marquis says â€Å"If the patient's future is intolerable†¦ we want our account to allow killing the patient† and that â€Å"it is the value of the patient's future which is doing the work in rendering the morality of killing the patient intelligible† (561). Obviously, a quandary arises. Does the fetus in our example have a future that is less valuable than that of a normal one? Can we justify aborting this fetus, because although he will be rational and most likely capable of having experiences, the scope of his suffering will be exceedingly great?Are we in any sort of position to prescribe the value of someone else's future without knowing exactly how it will play out? So while it is plausible that Marquis would still argue from an anti-abortionist stance due to its potential future, this decision will very probably not sit well with the parents who have to watch their child suffer throughout his shortened life. This is one ambiguity that exists in Marquis' argument that has no easy answer, and is worth noting. We must recognize that cannot say with such conviction that we know what a future-like-ours entails.It seems presumptuous to assert that a future-like-ours is always a positive thing; how can we account for the fetus in the previous example, or an inner-city child essentially having to raise himself because his parents are absent? What about the child who is stuck in a situation with abusive parents, with no one to turn to for help? Though I grant Marquis the soundness of his general argument , and the premise that all fetuses have a potential future, we cannot infer from this claim that this future will necessarily be a positive one.It becomes a murky and essentially taboo dilemma to even ask if the lives of these children are worth living, and if they would have been better off being aborted in the womb. Marquis may still claim that every fetus has a right to life no matter what, but because he does not consider these cases in his argument, it is worth noting that the answers might not be so straightforward and that more complicated cases do exist. The main concern I would like to note regarding Marquis' argument is that he does not once consider the rights of the mother and the value of her future.Although Marquis treats the fetus as an independent being, we must at least recognize that the fetus' life depends on its mother's: it receives all of its nutrition from her and it develops in her womb. So, how would Marquis respond to a situation in which the mother will su rely (or even has the remote chance) of dying in childbirth, even if the fetus will not? Here, we have two potential futures contesting each other, because this is a one or the other situation – either the fetus must die or the mother will in delivering it.Similar to the example mentioned previously of the sick fetus, it is not easy to simply prescribe one of their futures with more value than the other one. An anti-abortionist could possibly make the argument that the fetus' life should be saved because it has a longer future to attain, since the mother has already lived a significant portion of her life. However, one could contend that because the mother is already a sentient, rational being and already has goals and projects set in place for her life, her right to life should take precedence over the fetus, who still has no capacity to value its future.To take away the future of the mother would be more cruel than to take it away from the unaware fetus. Furthermore, what a bout a situation in which the mother is a teenager, and adoption is out of the question? Say, for example, she has to drop out of school and get a low-paying job, and struggles greatly for a significant amount of time trying to provide for herself and her baby. What has happened to her future-like-ours? Both the mother and the child are in dire situations, and it is obvious that the mother would have been in a better current situation had the fetus been aborted, as uncomfortable as that contention may make us.The case of the child, however, is much more complex because again, it is difficult to weigh his suffering with his capacity for potentiating a future. I would not like to argue one way or another, but would simply like to note that it is unclear how Marquis would respond to these predicaments and should have noted such in the essay. As I conclude enumerating the ambiguities that arise from Marquis' contentions, I would like to consider the hypothetical case in which Marquis di d allow for an abortion, in, for example, the case of the fetus that has some sort of debilitating disease.He might contend that the inevitable suffering in the fetus' â€Å"future-like-ours† outweighs the positive value of his potential future, so an abortion in this case would be permissible. However, what does this do for the integrity of the future-like-ours argument? If we can begin to make exceptions like this, where can we draw the line of what constitutes a â€Å"good† or â€Å"bad† future-like-ours? If Marquis begins to allow for such xceptions, it seems to diminish the value of his theory as a whole, because it connotes that the futures of some fetuses are less valuable than others even if they are both capable of having potential experiences, dreams, projects, etc. On a broader and related scope, if an anti-abortionist who argues on the sanctity-of-life theory makes an exception for the abortion of a fetus who was the product of a rape or is in a situ ation where the mother cannot provide for it, it invalidates their entire premise. Both fetuses are innocent and have equal rights to their future.So, if Marquis did make an exception, it would compromise the integrity of his argument. Marquis makes very compelling and interesting claims in his essay, and takes a novel approach in the controversy over abortion. He uses a strong premise that is not too broad or too narrow in scope, as some anti-abortionists and pro-life activists end up doing in their reasoning. However, as mentioned above, ambiguities do arise from his argument, the most significant of which being the consideration of the mother's right to a future.With this considered, it becomes clear that a â€Å"future-like-ours† may not be as clear-cut of an idea as Marquis would like us to think. The essay would have been stronger and more lucid if Marquis considered â€Å"futures-like-ours† that are not exactly futures like ours. By virtue of the sheer breadth a nd variety of experiences that humans experience as a species, it is much more difficult to define a future-like-ours than Marquis delineates in his essay.

Supply chain management Essay - 938 Words

Case 9 Eastern Waves, Inc. Summary Mr. Patton, vice-president of purchasing for Code C, Inc., is concerned about a price increase from a Malaysian supplier. Last summer Code C was celebrating a 60 percent cost reduction based on replacing their major specialty steel supplier with Eastern Waves, in Kuantan, Malaysia. Eastern Waves is a small steel manufacturing company in Malaysia. It has several plants in Malaysia and China and produces various downstream steel products such as angle steel, I-beam, and round bar. The angle steel plant is located in Kuantan, Malaysia. The production method of the angle steel is called continuous rolling, and the key raw material ingredient for angle steel production is billets. When operating†¦show more content†¦Global vs. domestic Sourcing The costs of global sourcing include some of the same costs found in domestic sourcing; there are also costs that are different. The major cost categories are administrative, exclusively foreign and common costs. 1. 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The Aspirations Of Young Black Women - 1509 Words

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To what extent do you think involvement in educational programmes are essential for you overall success? What factors participate to your opinions about educational attainment? How long will it take you to complete your university course? Employment Aspirations What types of jobs do you think you can currently able to secure? What is your ultimate occupation? What training/ qualifications do you need to in order to secure your ultimate occupation? How long will it take you to secure your ultimate job? CanShow MoreRelatedComparing Guy de Maupassants The Necklace and Patricia Smiths What Its Like to Be a Black Girl681 Words   |  3 Pages Comparative paper: Maupassant versus Smith Both Guy de Maupassants short story The Necklace and Patricia Smiths poem What Its Like to Be a Black Girl function as female tragic coming-of-age tales. 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Career Goals - 1008 Words

Essay Question: What are your short-term and long-term career goals? How will the Columbia Business School MBA help you achieve these goals? I have always been told to figure out what you like to do and then make a career out of it. Eight years ago, armed with this bit of philosophy, I set out to find out what I liked to do. Before entering college I realized that my interests lay in business. In college, my courses in business were the ones looked forward to the most, and my business projects and presentations were the most challenging and rewarding of all my undergraduate course work. So, it was easy for me to decide to pursue a career in business when I graduated from college, leading to a career as a defined contribution†¦show more content†¦While I have gained some international exposure in my current role, I know that there is still a great deal more than I need to learn before I can achieve my dream of building a business in the Asia market. The programs and resources that Columbia offers in international business will help me to bolster my knowledge in this area. I would love to have the chance to partici pate in the Chazen Institute’s exchange program with a partner school, especially the Chinese University of Hong Kong. Not only would I learn a lot by participating in this program, but I am also confident that I could teach my fellow students the things that I have learned in my previous Chinese studies. Also, given the fact that I want to one day pursue a life of entrepreneurship, I am interested in Columbia’s emphasis on this area. While I do not plan on launching my new venture immediately after school, I would like to participate in the Columbia Entrepreneurs Organization or compete with a team in a business plan competition. There are so many bright students attending Columbia from all over the globe, I am excited about exploring the idea of entrepreneurship with them. 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Interview Between Simon Bolivar and Jose de Sam Martin free essay sample

(Interview between Simon Bolivar, Jose de San Martin and journalist, , date unknown) Question to Simon Bolivar: Sir, can you tell me a little bit about yourself? Response: I was born in Venezuela to great wealth in 1783. I married early in life but my wife passed away after a short time and I had many many lovers. I have often been called competitive, arrogant, and hyperactive. I am a Creole. Same question to Jose De San Martin Response: I was born in Argentina in 1778 to a very modest family. I am a simple modest man and had one wife whom I loved dearly but did take one lover towards the end of my last campaign. Question to Bolivar: Once you were victorious in your wars, what did you hope to gain besides the independence of the people? Response: I very much wanted to be the governor or ruler of that country but unfortunately, there were many wars to be fought and I had to be continually on the move. We will write a custom essay sample on Interview Between Simon Bolivar and Jose de Sam Martin or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page Same question to San Martin: Response: I wanted nothing. I was offered honors, awards including rank, positions, land and money but I wanted nothing except for the independence of the people. Question to Bolivar: It is my understanding that you met with San Martin to discuss the future of Latin America.Where did this meeting take place and did you feel you were more competent than San Martin to lead any forces and did you like the man? Response: Yes to the forces and no to liking the man. We met in Guayaquil, Ecuador on July 26, 1822 Same question to San Martin: Response: I had no agenda at the meeting other than to discuss South America and no, I was not looking forward to meeting Bolivar as I had many negative feelings towards him. We wanted different things so I turned my troops over to him. Question to San Martin: It is my understanding you left this meeting quickly and disappointed. What transpired?Response: I resigned my posts after the meeting and returned to Peru. I believed that these countries were not ready for democracy but rather for the time being, a constitutional monarchy would work better. Bolivar and I disagree on many facets of this conversation. Same question to Bolivar: I took charge of St. Martin’s troops and firmly believed that a democracy was the way to go. Question to Bolivar: What countries are you given credit for liberating? Response: Colombia, Venezuela, Peru, Ecuador and Bolivia. Same question to San Martin: Response: Argentina, Chili and jointly with Bolivar, Peru End of interview~ (Facts surrounding death of Simon Bolivar and Jose De San Martin) Simon Bolivar finally resigned his presidency on April 27, 1830, intending to leave the country for exile Europe, possibly in France but he died before setting sail. On December 17, 1830, at the age of forty-seven, Bolivar died after a painful battle with tuberculosis in the Quinta de San Pedro Alejandrin in Santa Marta Gran Colombia (now Colombia). 12 years later, at the request of President Jose Antonio Paez, his remains were moved to Caracas where a monument was set up for his interment.Jose De San Martin died on 17 August 1850 in Boulogne-sur-Mer, France. In 1880 his remains were taken from Brunoy to Buenos Aires and reinterred in the Buenos Aires Cathedral. The mausoleum also has the remains of Generals Juan Gregorio de las Heras and Tomas Guido. (Journalist’s notes) Simon Bolivar had a military back ground. He had a very strong bias towards independence for Spanish Americans and was in favor of a representative government. With his military skills and his desire for change, he mobilized support for his cause. He won military victories against many entrenched bureaucratic regimes.He had many detractors because of his leadership policies. Notoriety was important to him. Jose De San Martin was also of a military background but of a much more modest means. He also had a strong push towards independence but was in favor of a constitutional monarchy rather than a democratic government for the liberated counties. He was beloved by his people and thought of as a kind generous man. Recognition was unimportant to San Martin. Simon Bolivar, on one hand, tried to unify countries but was ultimately unsuccessful but San Martin was only interested in helping to create republican nations.