Green Party Politics

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The Green Alternative

In the annals of "mainstream" America, the Green Party is known quite well for the role they played in "spoiling" the election of 000 for the Democratic Party. However, it is imperative that informed citizens note that the Greens were simply garnering votes from liberals and Greens (of course) that felt Al Gore was far too moderate and George W. Bush was far too conservative for their precious votes. I felt it was vital to understand more about the Green Party than the sometimes-comical assertion about Ralph Nader being a thorn in Al Gore's side. To my previously general understanding, they present alternatives to the industrial-commercial-consumerist development that has run rampant throughout the same "mainstream" America that was mentioned before. The purpose of this paper is to express what I learned about the Green Party along with how I felt about what I discovered.

The Greens are probably best known for their principle of "ecological wisdom" which contends that human beings are a component of nature rather than a separate body that operates outside of nature (4). The Green Party feels that an ecological balance must be maintained and there has to be resource limits placed on society and the planet at large (4). The Greens want to have a sustainable society that ensures that the people that come about in the future will benefit from the present actions rather than suffer from environmental exploitation (4). With this in mind, Greens admonish industrial agriculture and endorse agricultural activities that replenish the soil, all while working toward an economy that is efficient with respect to the use of energy ().

Within this same vein, the Greens are adamant about executing actions in the present-day with the long-term future in mind. By having a requisite future focus toward sustainability, the goals of the Greens are vigilantly pointed toward protecting the earth's precious natural resources, carefully disposing of created waste, while expanding upon a sustainable economic base that doesn't require incessant extension and expansion for continued existence (). The Greens believe that the push for immediate earnings should be offset by guaranteeing that economic development, contemporary technology, and monetary procedures all are held accountable by the fact that future generations will become heir to the consequences of today's actions (). This is encompassed in a belief that individuals should be personally and globally responsible in that while they improve themselves they also should boost the world's ecological equilibrium and communal synchronization (). This pertains to efforts that seek to promote peace, economic fairness, along with the overall well being of earth.

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Along these same lines, the Greens don't believe that the customary centralization of wealth and power in America and the world is a significant factor in societal and economic unfairness, militarization, and environmental devastation (4). That being the case, the Greens support a reorganization of economic, political, and social establishments away from an arrangement that's dominated by and regularly presents advantages for a prevailing minority, toward a "more democratic, less bureaucratic system" (4). Resolutions should be set in motion by individuals and communities to ensure that the civil rights of all citizens will be guarded and promoted (4).

What's more the Greens feel that the economics of the United States must become vital, but also sustainable with enough jobs and a reasonable standard of living for all people; all while preserving the world's ecological stability (). The Greens feel that work should not only be consequential, but also distinguishing so that a "living wage" can be earned and garnered by every individual who works for it (). Returning to the community level, Greens see economic development as a mission that necessitates paying attention to workers' rights and the environment with deep-seated citizen contribution in the designing of such a system that ultimately seeks to better the overall "quality of life" (). This means that Greens support companies that are independently owned and operated while being socially responsible on a broad level (). Moreover, the Greens are steadfastly dedicated to supporting co-operatives and communal enterprises that allocate resources and authority to people through democratic involvement ().

With regard to the commercialism and industrialism that runs rampant in America, the Greens feel that there's a pervading global corporate power dominating politics and government in the U.S. As a result, democracy has been compromised at the expense of the very people living within the boundaries of the U.S. and inevitably around the world (). The Greens feel it's clear that the gigantic multinational corporate conglomerates have created provocations and ultimatums and forced them upon the government, the people, and the common consumer (4). The Greens are aware of the inherent marketing madness that creates needs that didn't exist while taxpaying voters bear the burden of political, ecological, and social costs (). Such consumerism and stratification within the corporate framework has put inequality on egregiously stable footing domestically and abroad ().

For me, it was clear how the Green Party philosophy fit within the framework of many liberal progressives. Both the Green party and such groups feel that "commercial societies promote individualism and wealth inequality" (1). The Green Party also condemns corporate globalization as it retrieves the resources of other nations, and Bodley agrees, "The culture of consumption would probably consider another culture's resources to be under-exploited and to use this as a justification for appropriating them" (1). Bodley writes, "In large scale cultures, central political rulers take production and distribution functions away from households and individuals and promote subsistence intensification, new technology, and population growth to enhance their social power" (1). This sounds quite a bit like the Green party's views regarding the corporate relationship to the federal government, along with the revocation of worker's rights and self-sustainability socially, economically, and ecologically.

I feel that the Green Party is far more progressive in its views than the large scale Republican and Democrat parties. These two latter parties are recipients of large corporate donations (soft money) and this fact has got to scare anyone liberal or conservative. Moreover, I feel that the Green Party is future focused which is inherently essential in these ecologically volatile times. I don't feel the Green Party splits any votes or impedes upon the Democratic Party because the voter turnout in the United States is pathetic anyway. Additionally, I feel that the Green Party's focus on grassroots democracy is more constitutionally proficient than any form of politicking that the Democrats and Republicans can imagine.

The founding fathers designed this form of government to avoid the sort of sick aristocracy that has evolved today. In other words, when they sought to split away from King George they were attempting to rid themselves of a dominant, exploitive ruling monarchy, but through crony capitalism and corrupt politics; we nearly have the same system today. True, they wanted individuals to have the ability to assess wealth, but not at the expense of other individuals while simultaneously affecting egalitarian politics.

For me, I feel the Green Party gets to the root of the issue in that it seeks to return to a pure democracy that proceeds uncorrupted by commercial, corporate, and consumeristic ideals. The world is not the United States' oyster; it is a dignified, beautiful, and diverse place that cannot be pillaged simply because of the innate desire to increase GNP. The Green Party values communities and I feel that within that paradigm the party intrinsically values the individual, and for me, that motivates me within the political, social, and economic realms. What's more, as clichd as it might sound; I believe the Green Party is the one political institution that unwaveringly longs to better the planet while advancing the human race. And for me, that makes all the difference.

Bibliography

(1)Bodley, John H. Victims of Progress, 4th ed. Mayfield Publishing Company Mountain View, CA. 1.

()Wissenburg, M.L.J. Green Liberalism. UCL Press May, 18

()Bahro, Rudolph. Building the Green Movement. New Society Publishing May 186.

(4)Sale, Kirkpatrick, Eric Foner. The Green Revolution The American Political and Environmental Movement. Hill and Wang Publishing August, 1

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The Life of a Knight

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The Life of a Knight

Every boy of noble birth had to undergo many years of training before he could become a knight. The training began when he was just a young boy.( around the age of 7 years ) The young boy sometimes received training at home but usually he went to live with some well known lord of great wealth. Every important noble had several young lads living in his home as pages.

The pages helped the ladies of the court in everyway they could and they also learned many things from them. The ladies would teach them how to sing and dance. They would teach them how to compose music and play it on the harp. They also taught them how to make themselves useful and agreeable at all times. The ladies told them many stories of knights and heroes and those that could read taught the young pages how to read.

Many things were expected of a page and manners was high on that list. They were taught that when they enter their lord's place they would say "God's speed" and cheerfully greet everyone in the room. They weren't to rush in and be rude instead they were to enter slowly with their head up and they were to kneel on one knee in front of their lord. They weren't to sit down and they were to be ready to stand until they were bidden to sit. They were to keep their hands and feet still at all times.

The manners to be used at the dinner table were also important. When their lord went to get his meat the page should be ready to fetch him water and hold a towel for him until he is done. They would stand there until their lord bid them sit but then still they would always be prepared to serve him with clean hands. They weren't to hang their heads over their dishes and they weren't to drink with a full mouth. If they ate with another then they weren't to be greedy. They would give the nicest pieces to another. When the meal was over they were to rise without laughing or fooling around and they were to return to their lord's table. They would stand there until grace had been said and the meal was officially over. Then they were to go and fetch water and a cloth and pour water over their lord's hands.

In their spare time the pages played games and did daily exercises in the castle yard. A popular sport they played, which was also considered as training for warfare, was tilting at the quintain. The quintain was a figure of a knight made out of wood. He was holding a shield in front of him and in his right hand he held a club. The pivot was fixed to a pole and it would turn around if touched. Each page would mount a horse and they would dash towards the figure at a gallop. They would try to strike the dummy with a lance. If they struck it in the center it was considered a good job. If they missed though and struck the dummy to the side, it would whirl around and strike the page with its club!

For 7 years or more the young boys lived in the castle as a page. After that they became a squire which was the lords devoted attendant who served him in many ways. The squire would polish the armour until it was bright and shining and they cared for the horses. They waited upon their lord at mealtime. They carried water for them for hand washing, they carved their meat and filled their cup. They rode with their lord to battle and to tournaments and they carried their weapons and their shield. If their lord was unhorsed in a tournament, the squire would remount him or if he was injured the squire would carry him to safety and care for his wounds.

In the castle yard the squire would practise warlike accomplishments and manly exercises. They learned to ride on a horse's back and how to hold a lance properly while managing a shield at the same time. They were always courteous and helpful to the ladies of the castle.

When a squire had finally mastered his duties or "won his spurs" his day of knighting would arrive. He could win his spurs by performing some deed proving his worthiness such as showing courage on the battle field in protecting his lord.

The knighting would take place at the castle and it would be accompanied by a solemn religious ceremony in which each part would have a significance. First the knight to be took a bath to cleanse himself blemishes from his past life. Then he would lie down for a moment upon a bed to signify "the rest God gives to his followers, his brave knights." Then he put on a snow white tunic symbolizing " that he must keep his flesh from stain if he would ever hope to reach heaven." Over that went a scarlet robe to symbolize " he must be ready to pour out his blood for the holy church." Lastly, he puts on a black coat " to remind him by its sombre hue that he must die."

After a long fast the young squire spent a whole night alone in a church lit only by a single lamp. He knelt in prayer in front of an altar on which his new armour and weapons were laid. This made these articles worthy to God. In the morning he took the Holy Sacrament and a priest instructed him of his future duties as a knight. The squire took the solemn vows of chivalry which bound him to be brave and honourable, to right the wrong, to protect the women, to help those in need and to show mercy to the weak and the defenceless.

Later that morning he went to the courtyard where many other knights and ladies were assembled to view the knighting. First came the ceremony of putting on his armour. The lord, who was the godfather in chivalry, belted on the sword of the soon to be knight, fastened on his golden spurs and presented him with his shield. Then the young squire knelt as his lord struck him lightly on the shoulder with the flat of his sword. The lord pronounced, "In the name if God, St. Michael, and St. George, I dub thee knight. Be loyal brave and true." The squire was now a knight.

A groomed horse with a bridle engraved with gold, silver and jewels was waiting for the knight and was presented to him as his charger. Wearing his new armour, the knight would give an exhibition of his skill of riding and his use of weapons. Then he would ride over the drawbridge to seek adventure with his faithful squire. The knight would look for some deed to prove his valour and to win some maiden's love.

A true knight was expected to be loyal to the church and to their overlord, to be just and pure, to speak only the truth, to be fair to everyone even his enemies and to know no fear. His honour was the most important quality. Many knights were unable to live up to these expectations. If they broke the vows or if they were guilty of some grave breach of knightly honour, they were publicly disgraced. Their shield was hung upside and smeared with paint and Heralds came by and one by one they ripped his armour off. His shield was then broken into pieces, his spurs ripped off and his sword broken over his head. Then the knight was placed in a coffin and dragged to the church. There a priest held a funeral service for them as if they were dead. The knights were considered dead to honour.

 

Bibliography

Hartman,Gertrude. Medieval Days and Ways. New YorkMacMillian Publishing Co. Inc,165.

Kesheshyan, Gevork. "The Middle Age-Knights" http//www.burbankk1.ca.us/luther/mages/gevsha/mackinght.html. July, 6 16.

"The Middle Ages" http.//www.askjeeves.com17

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Unitar

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UNITAR was established in 165 as an autonomous body within the UN . It is headed by an Executive Director. The Institute is supported by voluntary contributions from governments and also non-governmental sources

UNITAR has the following functions

•To conduct training programmes in multilateral diplomacy and international cooperation for diplomats accredited to the United Nations and national officials involved in work related to United Nations activities.

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•To carry out a wide range of training programmes in the field of social and economic development.

•To carry out result-oriented research, in particular, research on and for training and to develop pedagogical materials including distance learning training packages, work books, as well as software and video training packs.

•To establish and strengthen cooperation with other inter-governmental organizations, faculties and academic institutions, in particular for the development of research on and for training.

Intruduction

UNITAR is an autonomous body within the United Nations with the mandate to enhance the effectiveness of the UN through training and research. To meet this aim, UNITAR provides training to assist countries in meeting the economic and social challenges of the 1st century; conducts research to explore effective training and capacity building approaches; and forms partnerships with other UN agencies, governments and non-governmental organizations for the development and implementation of training and capacity building programmes to meet the needs and requests of member States, particularly developing countries and countries in transition. Each year, UNITAR reaches out to a large number of individuals and institutions in member States as well as staff of Permanent Missions to the United Nations.

As an autonomous organ of the United Nations, UNITAR enjoys a certain flexibility and scope for initiative. The Institute operates by maintaining a constant dialogue with donor and recipient countries in the setting and execution of its tasks. This increases accuracy in the identification of the needs of member States and makes for a more imaginative approach to meeting those needs as well as giving a sense of ownership to the recipient parties. The Institute is funded entirely from voluntary contributions, a fact that has helped forge its identity although at the same time limiting its ability to answer all the training requests received.

During the last decade, UNITAR has developed a particular vision of training characterized by its institutional setting and its diverse and inter-disciplinary human resource base. Training and capacity building have become the main objective of the Institute since the beginning of its restructuring. Programmes are designed in the light of clearly identified needs and implemented creatively to assist partners in adapting to the globalization of issues such as dispute resolution, environmental management, trade and finance. New models of apprenticeship in specialized fields are becoming increasingly important. These competences are built on individual and collective experiences and mature reflection on lessons learned.

UNITAR no longer carries out pure research, concentrating for the past decade on applied research, closely linked to training and falling into two main categories country-based research and research used in training. In the area of country-based research, UNITARs activities are designed to equip national teams with the knowledge, skills and tools necessary to undertake their own research. Activities include the provision of training as well as post-training assistance to ensure that the country-based research can then be applied.

UNITAR also undertakes research to facilitate improvement and innovation in training methods. Evaluation of its country-based programmes and training events helps UNITAR to ensure that lessons learned are applied to new initiatives. Pilot projects are another means to test innovative training and capacity building approaches. UNITAR also employs traditional research on training or pedagogical methods to determine the best means for achieving training objectives. For example, as part of its training and capacity building programmes, UNITAR has developed a range of distance learning training packages some of which are available on-line.

Within the new framework of international cooperation, the importance of the training component in the development process has increased. The requests from developing countries and countries with economies in transition are constantly increasing. Currently, UNITAR organizes some 10 different programmes, fellowships, seminars and workshops every year, benefiting in excess of 5,500 participants over five continents.UNITAR looks forward to working with partners both from within and outside the UN system for the continued improvement of its programmes and methodologies in order to ensure that the Institute can effectively address the emerging needs and challenges faced by countries and their citizens.

Board of Trustees

Ms. Agnes Y. AGGREY-ORLEANS (Ghana)

Mr. Munir AKRAM (Pakistan)

Mr. Gustavo ALBIN (Mexico)

Ms. Rasha Hamood AL-JABIR AL-MUBARAK AL-SABAH (Kuwait)

Ms. Celina Maria ASSUMPCAO DO VALLE PEREIRA (Brazil)

Mr. Anders BJURNER (Sweden)

Mr. Jean-Marc BOULGARIS (Switzerland)

Mr. Bernard FAUTRIER (Monaco)

Ms. Nala GABR MOHAMED GABR ALI (Arab Republic of Egypt)

Mr. David A. HAMBURG (USA)

Mr. Omar HILALE (Morocco)

Mr. Yuji IKEDA (Japan)

Mr. Mukesh KAPILA (United Kingdom)

Mr. Bernard KESSEDJIAN (France)

Mr. Milos KUZVART (Czech Republic) Chief Arthur C.I. MBANEFO (Nigeria)

Mr. Sipho George NENE (South Africa)

Mr. Nico SCHRIJVER (Netherlands)

Mr. SHA Zukang (China)

Mr. Leonid A. SKOTNIKOV (Russian Federation)

Mr. Ernst SUCHARIPA (Austria)

Reports and Documentation

The Work Programme of UNITAR comes out every two years. It is the principal public information brochure of the Institute and is circulated widely by post and distributed at conferences worldwide. This year, for the first time, the brochure is available on line in PDF format. The Work Programme is not intended to be a catalogue of the upcoming programmes but rather a short description of the approaches and contents of UNITARs training programmes.

The Statute of UNITAR is also available on PDF. This document constitutes the basis of UNITARs legal existence, setting out the purposes and functions of the Institute as decided by the General Assembly resolution 14 (XVII) of 11 December 16 and taking into account amendments and revisions since then

The Report of the Executive Director to the General Assembly is also produced every two years and is submitted to the attention of the Secretary-General. The report provides an account of the progress of the Institutes activities over the preceeding biennium. It is printed by the United Nations in New York and is translated into all six languages of the UN. The English version of the last report is available here in PDF format

Climate Change Program

Supporting country driven capacity building initiatives and serving as a rapid and efficient implementation tool for the work of the UN Framework Convention on Climate Change with GEF Implementing Agencies and other bilateral donors.

International Affairs Management

Offering practice-oriented training courses in public international law, international relations and diplomatic skills to government officials, university teachers and NGO representatives from around the world

Finantial Department

Training lawyers and non-lawyers in the legal aspects of external debt management through short-duration regional seminars and workshops, online training courses as well as development and dissemination of best practices and training packages. The debt management programme is also offering e-learning courses.

Foreign Economic Relations

Providing training programmes to public sector officials to enhance their knowledge and tools for managing public finances, negotiating loans and trade agreements .

Woman and Children Under Conflict

Heightening awareness of the particular difficulties and needs of women and children in conflict or post-conflict zones, organizing training courses targeting international and local civilian staff members employed by UN Peacekeeping Missions.

Corespondence Instructions

In

Peacekeeping Operations

Established in 15, this programme provides distance learning courses. All training material is provided in printed text books consisting of a series of lessons and culminating in an end of course examination

Chemicals and Waste Management

A variety of programmes and services support training and capacity building efforts to strengthen the foundations for chemicals management at the country level, and assist countries in implementing national priorities and relevant international agreements

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Morality

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Morality

In "Bartleby" by the following definition offered by the Oxford English Dictionary, none of the characters employed by the narrator qualify as highly moral characters; "Moral 1)concerned with the principles of right and wrong behavior and the goodness or badness of human character. )conforming to accepted standards of behavior". Turkey's immorality is used as a basis of comparison in order to show that Bartleby does not even attempt to be moral nor does he have any potential to be moral.

 

In Turkey's case the author clearly outlines his flaws as a character, and as a nuisance to any employer. Turkey does not seem to be concerned with how his employer feels but rather makes a routine of getting drunk and obnoxious every afternoon. He is a very loud messy drunk and does not make up pretexts for it. Turkey's character is important in contrast with Bartleby because he seems to be everything Bartleby isn't at first. Here is how the narrator begins his depiction of these two characters " not that he was absolutely idle or averse to business, then ;far from it. The difficulty was that he was apt to be altogether too energetic" (4). He is loud, opinionated, rude, and counter productive at times; when Bartleby was " pallidly neat, pitiably respectable and incurably forlorn" (). We will see that the narrator makes this comparison to show that appearances are deceiving in the case of Bartleby, and that his shift in character makes Turkey seems almost normal in the end.

Besides serving as a comparison to Bartleby, the portrayal of Turkey and the way his incompetence is dealt with, provides the audience with a glimpse of the weakness of his employer. We see this in the way the narrator deals with Turkey in his sad attempt to fire him. It is obvious that he has never learned how to be strict or demanding, and this scenario concludes with the following statement

" At all events. I saw that go he would not. So I made up my mind to let him stay" (5). Instead of putting his foot down, he compromises with Turkey and goes out of his way to make the situation work. It seems like the situation is out of his control when in fact he is the one with authority. This harboring of Turkey's incompetence is a foreshadowing of similar instances in Bartleby's case.

In the literary sense, Bartleby and Turkey seem to be complete opposites. Bartleby is neat and reserved, efficient and respectable. In fact we see that this is one of the main reasons he was hired, to make up for the bad image of the other two scriveners, "I engaged him glad to have among my corps of copyists a man of so singularly sedate an aspect, which I thought might operate beneficially upon the flighty temper of Turkey, and the fiery one of Nippers" (). Yet when Bartleby shows his true colors and states his odd and irritating preferences, Turkey's flaws seem pale by comparison. As the story progresses, Bartleby refuses to comply. At first he refuses to help proof- read his documents, then he refuses to run any errands and finally he "prefers" not to do any work at all.

Just like in the case of Turkey, the employer tried to plead, and attempted to be stern with Bartleby, but he ends up compromising more every day.

In this aspect Turkey and Bartleby are similar to a certain extent, but the odd behavior of Bartleby surpasses any eccentric display seen by Turkey or Nippers. One would even say that the flaws displayed by Nippers, another odd employee, and Turkey were normal human imperfections compared to those displayed by Bartleby. The author built up Turkey to be as odd as we might imagine a coworker, and then introduced Bartleby who puzzles us beyond imagination. His refusal to do work at first is comparable to the temporary lack of work done every day by the other two scriveners, but when Bartleby "prefers" not to work at all, his character surpasses all expectations.

If the lack of moral conduct was not present in Turkey to show the narrator's tolerance for such behavior, his attitude and tolerance toward Bartleby would be more random and would not fit in the story at all. The author built on the characters of the narrator and Turkey to give the audience mixed feelings about Bartleby. Also he did so to show that even most deplorable, inappropriate behavior can be found excuse for. Personally, I felt sorry and angry with Bartleby at the same time, because I saw him through the eyes of the narrator. Since he had given Turkey and Nippers chances to fit into his office life, the narrator felt the need to do so with Bartleby even though his case was more severe and unusual. In response he ended up going to unusual lengths to accommodate Bartleby in order to make himself think he did everything he could to help the situation. The greater the demands made by the scrivener, the greater the compromise, resulting in the "boss" moving his offices. This is a glimpse of the ongoing denial and self assurance that Bartleby is to be pitied going on in the narrator's mind.

Even so, for the most part, I regarded Bartleby and his own ways. Poor fellow! Thought I, he means no mischief; it is plain he intends no insolence; his aspect sufficiently evinces that his eccentricities are involuntary. He is useful to me. I can get along with him. If I turn him away, the chances are he will fall in with some less indulgent employer, and then he would be rudely treated, and perhaps driven forth miserably to starve. Yes. Here I can cheaply purchase a delicious self- approval.(15)

Bartleby is not only nonchalant in his refusal to adapt to moral behavior and normal office expectations, but he doesn't even attempt to do so in light of low standards presented by his two coworkers. Turkey's purpose in the story is to show that Bartleby was not only odd compared to the outside life, but even compared to the non existent guidelines in this office environment.

Like Turkey, Bartleby takes advantage of his employer's lack of a backbone, only he does this to a greater extent. We see Turkey appeal to his soft spot for their age similarity, "this appeal to my fellow feeling was hardly to be resisted" (5). Bartleby does not even think to ask for help, pity or accept it when offered to him, instead he demands it. The way he does this is inconceivable to me as a reader; not only does he refuse to run errands or do work at all, but he imposes himself and lives in the office without permission. It is interesting to see that even the characters that seem flawed and detached at the beginning of the story offer to put Bartleby in his place, showing that even though similar at first the three are worlds apart.

Even though Turkey does not seem as a moral person by definition, when compared to Bartleby he posses human characteristics that make him more likely to conform to standards or moral requirements than he seems at first glance. Even when incarcerated, Bartleby still has the same passive attitude that he has throughout the story, showing that he has no desire to change even when his life is at stake. Bartleby doesn't eat, drink, get mad or show any kind of emotion therefore he cannot show morality if he does not posses humanity, this is why Turkey is closer to being a moral person than Bartleby can even be capable of.

Herman Melville's Bartleby and The Lightning- Rod Man. New York 168, Penguin 60s; 1-48

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Asian american

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Growing up in the United States as an Asian American, I was never really fully aware of the differences between my classmates and I until I entered middle school and high school. Being the only person in my family to be a citizen at birth, my family always stressed that I could be anything I wanted to be, including the President. I did not take it seriously and never wanted to become the President, but I grew up with the mentality that I was like every other American. It never occurred to me that Americans should all have the same physical features. My friends, while growing up, were mostly white with a few minorities here and there. I became friends with whomever I liked. Even though I didn't start off speaking English fluently, the language barrier did not prevent me from becoming best friends with a Caucasian. The very first incident that ever made me wonder about my identity was in kindergarten. One of my peers and I were waiting in line for the bathroom and she turned around and asked me why my nose is so flat. All I could say in return was why her nose was so pointy. When I got home that afternoon, I asked my mother the same question – why is my nose so flat? I never thought so until she had pointed it out. My mother explained that not everyone's features were the same. Some people have flat noses, others have pointy, big, small, or round. Then I asked her why she had a flat nose too. She responded that many Asians have flat noses, with which I responded, "But I'm not Asian." My mother then proceeded to explain that I am both Asian and American. After that day, right before I went to bed, I would pinch my nose in hopes of making my not so flat and being more American. Looking back at that event, I do not think I ever really understood what had happened. I still do not think it was a big deal. Children are often curious and more straightforward. I do not believe it was a racist remark, just an innocent one; but it had affected me without me realizing it.

As I grew older and entered into high school, I became prouder of being who I was, an Asian American. I began to have more and more Asian friends, although I still did have Caucasian friends as well. I also became involved with YOCA – Young Organization of Chinese Americans. I noticed that my school was very cliquey. If you were not part of the crowd, do not even think about going over and sitting at their tables. Many of the Asians sat together at lunch and that they separated themselves from the rest of the school. I became drawn into this social group and became more "Asianized" in the process. It was at this time that I became fully aware of my social group membership and that that affected the way one was treated in society. I remember one day at lunchtime, a freshman Caucasian student approached a senior Asian student and asked him to go to another table. The Asian student refused to move and the Caucasian student spewed out a whole bunch of racial slurs and the Asian student then punched the Caucasian student. A fight broke out and was eventually stopped by the lunch ladies and both were sent up to the Principal's office. Many people saw and heard what had happened between the two and knew that the Caucasian student had instigated the fight. By the end of the day, the entire Asian social group had heard what had happened. The Principal cleaned up the Caucasian student and sent him back to class while the Asian student had to stay and was punished for his actions. He was suspended from school for a few weeks. When we heard this, we were outraged that someone who said racial comments could get away with it. Granted the Asian student did not have to punch the Caucasian student, so in that sense, yes he should have been punished; however, the Caucasian student should also have been punished as well. Because he did not get punished, it came off that it was okay to say racial slurs because it is not something you could get in trouble for. Many of us were angry at the Principal's decision and felt that he was also being racist for letting the Caucasian student get away with what he did. The Asian student community got together and wrote a petition to the Principal about the incident. Although it did not do anything to make the Principal change his actions, it got the community together and made me very aware of my standing as an Asian American. I have always been taught to stand up for yourself and be proud of who you are. Yet when you stand up for yourself and try to protect your identity, you can get punished for it. It felt like because he was not white, he did not get the same rights as the other student; because he was not a model minority and did not just accept the racial comments, he was in the wrong. Many people had heard what the Caucasian student said and told the Principal, but the Principal seemed to let that behavior slide, as if it were okay or it was a Caucasians right to say such things. And Asians did not have the right to stand up and protect themselves from those comments. But if it had been reversed, the Caucasian student would have had those rights.

I remember a few years ago in 1999 a national controversial issue that affected the Chinese and Asian community and had many people very angry with the United States government. In 1999, Dr. Wen Ho Lee, a former nuclear scientist at Los Alamos Laboratories, was put in abusive solitary confinement for nine months because he was suspected of being a spy for the Communist Chinese. The government had little evidence for such a claim, only suspicions, yet it still made public pronouncements about Wen Ho Lee, damaging his reputation, placed him in solitary confinement and did not let him contact his family. Lee was manacled and kept in leg irons during his prison stay. Prior to his solitary confinement, FBI agents interviewed Lee and falsely told him that he had failed a polygraph test and urged him to confess. Whatever happened to innocent until proven guilty? Eventually, Lee was released after a plea agreement. How was it possible that if he was such a threat to the United State's national security that he would all of a sudden be released. The Asian Community across the United Stated worked together to protest this unfair act. People signed protest petitions to Janet Reno, sent money for his defense fund, showed up for rallies and demonstrations across the country, and signed a petition for a presidential pardon for Wen Ho Lee. I was among those in the community who was very angered and outraged at the government's actions. I took part in all the petitions and would have participated in the rallies and demonstrations had any of them been in New York. I did not understand how the United States government could just go around all the laws that it had come up and expect its citizens to follow when it did not even follow them.

Last semester, there was a big incident in the clothing industry. Abercrombie and Fitch attempted to appeal to more Asian Americans with a new line of t-shirts with ethnic caricatures and slogans. Many people found these t-shirts to be very offensive and reinforced negative stereotypes of Asian Americans. I was not very offended by these t-shirts, a little shocked that they would put these t-shirts on the shelves, but otherwise it was not a big deal to me. I can see how many Asian Americans were very offended though. Abercrombie and Fitch is a company that I have always associated as a "white clothing company." If you look at their catalogues and stores, you'll find that the models and people working there are about 90 percent of the time white. So I tend to think of the company as geared towards white people. I knew there were rallies everywhere and petitions to sign, but I chose to be passive and did not become involved in the situation. Sometimes I look back on the situation and think that perhaps I should have involved myself in the petitions and rallies. Sometimes I feel like I did not stand up for my social group and went along with the oppression.

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Looking back, I do not remember there ever being a time when I did not want to be a member of my social group. My parents have always taught me that being Chinese is a part of who I am, just like being American is also a part of who I am. I do not always feel like I solely belong to either social group, but I am part of both. I am proud of who I am because without that part of me, I would not be who I am today. I am aware of my Chinese culture and language, and at the same time, I am very assimilated into the American society. I understand where I stand in society – I have one foot in each door and I comfortable, proud, and lucky to be able to be part of both cultures. I can go to my place of origin and blend in there, get along with people there; at the same time, I can be in the United States and blend in here too. I am able to experience both worlds, something that would not be possible if I were not Asian American.

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