African American Injustice Essay Example for Free

African American Injustice Essay â€Å"In the eyes of white Americans, being black encapsulates your identity. † In reading and researching the African American cultural group, this quote seemed to identify exactly the way the race continues to still be treated today after many injustices in the past. It is astonishing to me that African Americans can still stand to be treated differently in today’s society. In reading â€Å"Blacks in America†, Andrew Hacker states that â€Å"being black in America has consequences in areas of: wealth, identity, raising children, occupational opportunities, place of residence, and treatment in the criminal justice system. † To be honest, and I feel bad saying that I already knew this was happening to African Americans. I have heard stories of blacks not getting jobs; regardless of how qualified they are for the position, because of the color of their skin. I have heard stories, and even witness black children getting picked on in school because of the simple fact that they are black. I watched a video in school where a black family moved into a white neighborhood, and before long all the white families had moved out because they didn’t want a black family in their neighborhood. This was confirmed by Hacker in my research in the quote, â€Å"Almost all residential areas are entirely black or white. † I have also seen videos of African American men getting beaten by white arresting officers, and have heard stories of many black men being stereotyped by policemen. This must be why Hacker states â€Å"When white people hear the cry, â€Å"the police are coming! † it almost always means, â€Å"Help is on the way. † However blacks cannot make the same assumption. † These are all reports and events that I think the average American has seen before, but yet most people, including myself, continue to just shrug of and ignore. I guess it’s something that I might have subconsciously accepted, or maybe refused to think more deeply about. In reading and researching, I reaffirmed knowledge that I refused to take a greater note of. I wouldn’t say I learned anything new, because I knew what I wanted to focus on. A quote from Andrew Hacker’s article summarizes the above best, â€Å"In the eyes of white Americans, being black encapsulates your identity. † It may be easy to tell how I am going to focus this anthology. I am going to focus it on the injustices that African Americans continue to face in the United States today. That being, I know exactly what I need to get out of my interviewees, but it is probably a sensitive subject for some of the people I need to interview. I am not black, and I don’t know what it feels like to face this discrimination in everyday life. I can understand the tenderness that African Americans must feel then, when revealing and talking about their experiences with discrimination. I would think then, that it must be especially sensitive to talk about with a person from the race that they receive this everyday discrimination. It will be interesting to hear all the different types of prejudice that my interviewees have received throughout their lives. I would imagine that it ranges from just a look, or the way white Americans act around them, to voiced and physical altercations between themselves and white Americans. Hacker at times seems to be speaking directly to African Americans as he describes these altercations, â€Å"So many of the contacts you have with them (white Americans) are stiff and uneasy, hardly worth the effort. † But to me, that is exactly what the problem is. Why would it not be worth the effort? The first step to take for the uneasiness between the two races to cease to exist is for us (all people) to stop seeing color because once we act differently around the other is where all the problems seem to start. The second step is to make these contacts worth the effort. If we choose to continue to stay in our own comfortable circle of race, when is the problem ever going to end? The answer is never. My opinion as a white 18 year old is that most of the blame lies on the white race. Imagine being eyed every time you go into a store, having your car searched for no reason, or greeted warily at restaurants all because the color of your skin is different. We ignore this daily discrimination because no cares enough anymore to take notice that it happens every hour, every day somewhere in the United States. Will it ever stop? Not until we each take the steps to make it. A recent census commercial I’ve seen said â€Å"We (United States) can’t move forward until you mail it back. † I believe that our country can’t move forward and truly be great until we make sure these daily iscriminations are eliminated from our society. In this project, I will interview African Americans on their personal experiences with discrimination, how they handle it, and if they think anything can be done about this problem. Sources: Andrew. 1999. Blacks in America. Pp. 160-168 in The Meaning of Sociology, 6th ed. , edited by Joel Charon. Upper Saddle River, NJ: Prentice Hall. A Time to Kill. Dir. Joel Schumacher. 1996. African American History. University of Washington Libraries. Web. 02 Apr. 2010. .

Putting India to Work Legally Essay Example for Free

Putting India to Work Legally Essay In order to remain India’s largest employer, they had to keep up with the explosive growth and competition in the telecommunications, financial services, and retail sectors. 2. ) Going forward, TeamLease has faced a few challenges along the road. First, TeamLease decided to move from a decentralized to a centralized structure for operations, causing fear and resistance from clients who were afraid of the loss of personalized services and fear from TeamLease employees who disliked the idea of relocating. TeamLease also had a difficult time filling open positions. Many people were registered with the government-run employment exchanges and many of these people were not fully qualified for the job. TeamLease also tried to partner with training companies but there was no training company that would accept their concept of paying for their services only after their trainee has been placed with a job. They also took a big hit during the 2009 recession causing the open job market to drop dramatically and as well as a decrease in client support. . ) The competitors that worry me the most are Addeco and Randstad. Addeco seems to be the largest HR staffing service company followed by Randstad. Addeco is a major threat with over 33,000 employees and 5,500 branches, in over 60 countries. Randstad has 28,700 employees, 3,500 branches, in over 40 countries. TeamLease on the other hand has 75,000 employees in 600 branches. TeamLease may have more employees, but Randstad and Adecco seems to have more qualified employees and are more spread out worldwide. TeamLeast has the least amount of branches among its top competitors.I believe that TeamLease should put more money into staffing and training in order to have more suitable and a more experienced staff in order to maintain competitive advantage. They should also try to increase or spread out more of their branches to other countries. TeamLease should also put more effort into marketing and their advertising campaign. Last, they should consider offering employee incentives such as days off or bonuses’.

Cubas Transformational Leader Fidel Castro Cultural Studies Essay

Cubas Transformational Leader Fidel Castro Cultural Studies Essay Inspirational Leader During my involvement with issues like leadership and management, I must admit that real leaders are the ones that implement their vision with efficiency and make people feel trusted and inspired. People can be inspired and find their meaning of life by align their needs and desires with the vision of their chosen leader. The history has shown that few individuals can be thought as real leaders. As Ronald Heifetz and Donald Laurie state , the leaders main responsibilities are to direct people by defining the problems of a situation and identify the adaptive challenge. In this way the leader can be considered as protector since he or she can shield people and organizations from external threads. Apart from this an inspirational leader must have self knowledge, must be authentic and devoted to his passion and vision. Great leaders as Goffee and Jones discovered, share unexpected qualities such as they empathize passionately and realistic with people. In addition th ey manage employees with something they call tough empathy. Early Life An important personality and an inspirational leader can be considered Fidel Castro. Fidel was born in Biran and he is connected with the revolution of Cuba for its independence. His father was an immigrant from Spain that succeeded in sugar industry. His mother was a household servant. It is said that Fidel was an intellectual student that was more interested in sports and spent many years of his life in private Catholic schools. He entered the University of Havana and he began his political careers by being a recognized figure in Cuban politics. It is important to mention that Castro was considered to be one of the primary leaders of Cuban Revolution. At that time Castro enrolled with the politics of the country by being the Prime Minister of Cuba in 1959-1976 and then he took over as the President of the Council of State of Cuba until 2008. By being a transformational leader Castro tried and manage to overthrow the dictator Batista, and led the transformation of Cuba into a one party socialist republic. Values Castro tried to pass the message to Cubans of social justice, honest government and political freedom. He believed that freedom and economic independence are two of the most important elements and principles that a person should fight for. His beliefs and his vision were highlighted by the Cuban Revolution, where he managed to make his followers believe in his thoughts and sustain their freedom and equality. He and his followers tried to attack Batistas government. Although this attack proved to be a disaster and caused the death to many people, Castro managed to escape. His people were totally devoted to him and he assured that freedom will arise. It is of great importance to mention that Castro believed that his failure came from the fact that his car encountered serious problems and that the operation was lost. This, tell us that he never gave up the fight and that nothing else could be a fine reason for his failure! Castro went to prison for fifteen years. During his trial he delivered his famous defense speech History will absolve me a speech that can be considered as the expression of the personality of the leader. Leaders Traits and Style According to this speech we can highlight some core concepts from the Rhetorical Tradition. Fidel had the ability to Adjust ideas to people and people to ideas. His speeches had ethos and character along with pathos. His listeners and audience were engaged in his ability for talking for hours, always remaining devoted to his words. He repeatedly made rhetorical questions to its audience making his speeches lively and enthusiastic. Fidel held totally and absolutely incommunicado, in violation of every human and legal right. He states, emotionally, that only one who has been so deeply wounded, who has seen his country so forsaken and its justice trampled so, can speak at a moment like this with words that spring from the blood of his heart and the truth of his very gut. He was very self confident of his competencies where he stated that: taking advantage of my professional rights as a lawyer, I would assume my own defense. In an interview in 1995 he express that Today, I feel I am more a revolutionary than ever because everyday I am more convinced that what we did was right. In an attempt to support his subordinates he said: The rest of the accused, the minority, were brave and determined, ready to proudly confirm their part in the battle for freedom, ready to offer an example of unprecedented self-sacrifice and to wrench from the jails claws those who in deliberate bad faith had been included in the trial. Fidel was proud of himself as we can see from his own word: to inform you that if to save my life I must take part in such deception (of being ill), I would a thousand times prefer to lose it. He seems to be ironic and sarcastic in some part of his speech: What unbelievable crimes this regime must have committed to so fear the voice of one accused man! This in fact tells us that he never lies and he expresses his feelings (negative or positive). A leader is important to have specific traits that will help him in his mission. According to Kirkpatrick and Locke traits alone are not sufficientà ¢Ã¢â€š ¬Ã‚ ¦Leaders who possess the requisite traits must take certain actions to be successful. Among these traits are certainly drive, leadership motivation, integrity, self confidence, and cognitive ability, traits that can be identified to Fidel Castro personality and leadership characteristics. Fidel Castro can be considered as an effective leader that combines a task-oriented behavior along with relations-oriented behavior. He is task oriented since he has the ability to plan and schedule his people, coordinate his subordinates activities. He tried to overthrow his enemies by setting high but realistic performance goals. In addition he can be though for his relations-oriented features due to the strong supportive and helpful role he maintained through his political career. At a point of his speech he addresses his people: my brave comrades, with unprecedented patriotism, did their duty to the utmost. Yes, we set out to fight for Cubas freedom and we are not ashamed of having done so,. Being a charismatic leader, Fidel was being change-oriented, possessing a compelling vision. According to Bycio behaviors associated with transformational leadership include giving a high degree of attention and support to individual followers and offering followers intellectual stimulation and engendering a high degree of respect from them. Fidel as we can see, was able enough to gain the respect of thousands of Cubans and thousands of people around the word. On the other side he respected them also. As he states: I am grateful for the polite and serious attention they give me. His vision was correlated with his followers needs, beliefs and values, and this was of extreme importance for the achievement of Fidels goals. His vision of freedom was aligned with his followers dreams! This can be seen from his own speech The fact is, when men carry the same ideals in their hearts, nothing can isolate them neither prison walls nor the sod of cemeteries. For a single memory, a single spiri t, a single idea, a single conscience, a single dignity will sustain them all. Fidel employed a range of change management styles. He can be considered an Effective Leader since he was totally committed to his believes and to the goods such as freedom, faith. As he states in an interview identity with the fatherland, with sovereignty, with independence, and with the Revolution save it, help to save it, among all of us. Many, many things can be done. I hope that you are convinced. Moreover he possessed a vigorous pursuit of a clear and compelling vision. In that sense it is important that he managed to stimulate his people with high standards as he tried to pass the message of freedom to its community and its country in general. Moreover we can distinguish in its face a competent manager and leader where he managed to organize people and resources toward its effective objectives. Fidel engaged in intellectual stimulation, individualized consideration and inspirational motivation, making himself being recognized as a transformational leader. He possessed the charisma in order to transform the whole society. It is clear that this variety of leadership styles had been used concurrently. According to trait approach, Fidel was intelligent and confident. Moreover he was sociable and this can be seen from the way that he handled his people in his speeches, his jokes etc. According to R.Duane Ireland and Michael A.Itt, Fidel managed to develop a great group that has accepted their responsibilities, which are fulfilled with involvement and commitment, understand the significance of their duties. As Fidel says: You must know your duty; I certainly know mine. Fidel can be seen as a visionary Leader with many characteristics of a strategic leader as these are described by Glenn Rowe. As a visionary leader Fidel Castro was proactive with shaped ideas. He had the ability to influence attitudes and opinions due to his strong character and personality. Moreover he was concerned about the future of his society and his people and he kept finding ways of ensuring the freedom and justice. He was making decisions based on values, such as freedom, justice, virtue, trust. Moreover we can find characteristics that justify the fact that Fidel is considered to be a strategic leader. He had strong positive expectations of the performance he expected from his subordinates and itself. His choices made a difference in the whole society. Can Fidel be considered as an authentic leader? I believe that Fidel managed to convince his people and his subordinates that he is capable of achieving great things for his country. His words where consistent with his deeds, as his vision of liberation of his society from the injustice and poverty became a reality. He never said that he was an authentic leader! As Goffee and Gareth assumes, authenticity is largely defined by what other people see in you and, as such, can to a great extent be controlled by you. For these reasons he can be considered authentic. Fidel maintained a helicopter view of his society with strategic thinking, strategic management and leadership. He was able of doing the right things for his people. The Alchemist The leaders voyage of development is not an easy one. Some people change little in their lifetimes; some change substantiallyà ¢Ã¢â€š ¬Ã‚ ¦Few may become Alchemistsà ¢Ã¢â€š ¬Ã‚ ¦ David Rooke and William R. Torbert In their survey on the Seven Transformations of Leadership, David Rooke and William R. Torbert, demonstrate seven ways of Leading. Fidel can be considered as a strategist since he generates societal and personal transformations. Apart from this we can justify that Fidel combines also characteristic of an Alchemist, where he generates social transformations, integrates material, spiritual and societal transformation, making himself one of his kind. As they state, alchemists are typically charismatic and extremely aware individuals who live by high moral standards, while they focus intensively on the truth. As Fidel says: I had nothing to hide, for the truth was: all this was accomplished through sacrifices without precedent in the history of our Republic. Moreover he as a leader had the ability to speak to peoples hearts and minds. Fidel ´s personality and paradigm could be extremely important in the todays globalizing world. Companies should be recruited with this kind of minds in order to sustain the competitive advantage and be more wealthy and profitable. Strategic alignment, agility and sustainability are the most important values in a business context. A transformational leader like Fidel can maintain the effectiveness of the performance of every business or society.

Modern Day Hero Essay -- essays research papers

In today’s society, it is hard to know someone who another person can look up to as a hero. It takes a special quality and person for others to know they can look up to and follow without worrying about being lead astray. The modern day hero I have chosen is someone who not only is willing to lay his life down for another, but also is willing to fight for everyone’s freedom. James A. Miller Jr. is that modern day hero; he is a Staff Sergeant in the United States Marine Corp. For the last year, he has been overseas fighting for not only the lives of all Americans, but he is also trying to free the Iraqi Government and people. Growing up, I always thought of him as just my baby brother. After he joined the Marines in 1993, I have seen him grow into a young man who many look up to. Not only do my children and his look up to him, but many others do also. James is a smart, good-looking young man whom everyone enjoys being around. He is into hunting, fishing and being outdoors which are just some of his favorite hobbies. He loves spending time with his family and doing whatever he can with them when the time allows. James and all the men and women who are willing to serve and protect are the real heroes of our day and age. They should be commended for the service they provide. James is in charge of the Combined Anti-Armor Team. Being a section leader, he is in charge of 30 to 45 Marines, 8 Hummers, 6 machine gun variants and 2 tow variants, (TOW) is Tube launched Optical comm...

Evaluating Change and Management of Organizational Change at A&B Smart

Introduction In today’s fast growing global business environment, change is needed to keep up with competition, for innovation of products and services, for meeting global needs in business. The Group choose A&B smart industries to discuss and evaluate change and issues and most importantly management of organizational change. Research Objective: -To identify the issue of organizational change -How OCM strategy will facilitate the company -Appropriate recommendation on how management could improve their response to the opportunities and threats associated with organizational change. Company Background: A&B smart industries established in 1998, it is the only screw rivet producer in Bangladesh. It is a manufacturing company making fasteners screws nails rivets clams etc Overview: Fasteners are screws, bolts rivets, nuts, washers, and pins etc. These are needed to assemble doors vehicle, machine, equipments even toys. From the most complicated space missile to simple children’s toys. Fasteners are usually needed in large quantities. Because fasteners are highly standardized and are used in such incredible numbers, the markets for these are getting highly industrialized. Fastening industries are flourishing very fast in Bangladesh, one of the flourishing fastening industries is A&B Smart industry, and it is trying to keep up with competitors. Their biggest competitors are Chinese companies which used to export fasteners to Bangladesh. At this competitive environment A&B smart industries seeking a organizational change to innovate and reinvent the system. Organizational Change What is organization change? Organization change is when businesses makes needed cha... ...anagement. 1 Edition. Kogan Page. Ian Palmer, 2008. Managing Organizational Change: A Multiple Perspectives Approach. 2 Edition. McGraw-Hill/Irwin. Esther Cameron, 2004. Making Sense of Change Management: A Complete Guide to the Models, Tools and Techniques of Organizational Change Management. Edition. Kogan Page Business Books. Joe Tidd, 2005. Managing Innovation: Integrating Technological, Market and Organizational Change. 3 Edition. Wiley. Michael Beitler, 2006. Strategic Organizational Change, Second Edition. 2 Edition. Practitioner Press International. John P. Kotter, 1986. The General Managers. 1 Edition. Free Press. Types of Organizational Change . 2014. Types of Organizational Change . [ONLINE] Available at: http://www.cliffsnotes.com/more-subjects/principles-of-management/managing-change/types-of-organizational-change. [Accessed 19 April 2014].

Comparing Prometheus Bound and Hesiods Prometheus Essay -- Comparison

Prometheus Bound and Hesiod's Prometheus    Prometheus Bound is quite different from other tragedies in that it is peopled entirely by gods. The play focuses on the story of Prometheus, and we have versions of this myth in Hesiod's famous works. There is reason to think that the author of Prometheus Bound was not only acquainted with Hesiod's version but actually drew on Hesiod directly in this play. This essay therefore aims to establish in what ways the author of Prometheus Bound seems to have drawn from Hesiod's version of myth, in what ways he has diverged from it, and what reasons he might have had for making these changes and innovations. This might therefore highlight any particular emphasis or purpose of Prometheus Bound and what its author might have been trying to get across. Though there is not space in this essay to discuss the problems of attributing this play, it must be recognised that this ambiguity of authorship and dating makes it even more difficult than usual to look at views and purposes behind the play.    We don't have any exact dates for Hesiod, but it seems that his poetic activity dates from around the last third of the 8th century BC. We find his versions of the Prometheus myth in two of his works: the Theogony at lines 521-616, and the Works and Days, at lines 42-89. The Theogony in general discusses the origin and genealogies of the gods and the events that led to the establishment of Zeus as their king. The Works and Days is quite varied in content but overall could be described as giving advice for living a life of honest industry. In the Theogony the story of Prometheus comes as a narrative interlude and aims at explaining the origins of certain institutions ... ...aces', CQ 8 (1989) 42-60 * Frazer, R. M. The Poems of Hesiod (University of Oklahoma Press, U. S. A., 1983) * Griffith, M. Aeschylus: Prometheus Bound (Cambridge, 1983) * Most, G.W., 'Hesiod's Myth of the Five (or Three or Four) Races', PCPS 43 (1997) 104-127 * Scully, J & Herington, C.J., Aeschylus: Prometheus Bound (Oxford University Press, New York 1975) * Solmsen, F. Hesiod and Aeschylus (Ithaca, New York, 1949) * Wender, D. Hesiod and Theognis (Harmondsworth, 1973) * West, M. L. Hesiod: Theogony and Works and Days (Oxford, 1988) * West, M.L., 'The Prometheus Trilogy', JHS 99 (1979) 130-48 * Vellacott, P. Aeschylus: Prometheus Bound, Supplicants, Seven against Thebes, The Persians (Harmondsworth, 1961)    Endnotes 1. Herington (1986) p158-9 2. Solmsen (1949) p136 3. Solmsen (1949) p130 4. Solmsen (1949) p129

Master-Slave Dialectic Hegel and Fanon Views

Name: Instructor: Course: Date: Master slave relationship and dialectic Fanon – Black Skin White Masks Black Skin and  Hegel Self Consciousness â€Å"In this experience self-consciousness learns that life is essential to it as pure self-consciousness. One (self-consciousness) is self-sufficient; for it, its essence is being-for-itself. The other is non-self-sufficient, for it, life, that is, being for an other, is the essence. The former is the master, the latter is the servant† (Hegel 189).Hegel suggests in the dialectic that there is coherence between subject and object, concrete and abstract, part and whole, and for the purpose of dialectic, master and slave. Hegel believes that â€Å"master† is a â€Å"consciousness. † The consciousness defines itself in mutual relations to what is referred to as slave’s consciousness. This occurs in a process of mutual interdependence and mediation. Hegel uses his Phenomenology of Spirit to provide his unders tanding and exposition of master slave dialectic as an account of both the need of recognition and emergence of self-consciousness.Hegel’s line of thought and work plays a crucial role in Fanon’s exposition of the colonization by the Western. Fanon exposition focuses more on violence and race. Violence adds urgency, complicates and is driven by the need for recognition. An optimistic and promising moment lurks in Fanon’s Black Skin White Masks. The promising moment in Fanon’s work is articulated in a humanity characterization which also serves as an entry point into mutual recognition. The question to ask; is there any hope in reconciliation and coming to terms with the colonial situation between the white master and the black slave?How can we address the problem of mutual recognition in light of racism and violence? Frantz Fanon’s exposition is based on a context that analyzed being both similar and different from our own context. Fanon’s w ork is based on colonialism that has come to an end with effects which are still around. Colonization effects are witnessed in the existing unequal relationships between the former colonies and the West. Fanon’s work still carries much relevance when we reflect on the existing racism and persistence violence in most of the former African colonies.There is a reassessment of the current context when we revisit to reassess Fanon’s Black Skin, White Mask. Fanon attempted to explain how Hegel’s master slave dialectic is significant to the context of former colonies. Being a philosopher and a significant figure in idealism, Hegel reflects his most profound ideas in master slave dialectic that left a significant legacy. Hegel attempts to describe and conceptualize a process of recognition that leads to mutual recognition. According to Hegel’s exposition, proper recognition is achieved through mutual recognition of one consciousness agent and another conscious ag ent.Fanon reflects Hegel’s idea when he says â€Å"There one lies body to body, with one’s blackness or one’s whiteness in full narcissistic cry, each sealed into his own particularity – with, it is true, now and them a flash or so. It is this flash of â€Å"recognition† in its Hegelian sense with its transcendental, sublative spirit – that fails to ignite in the colonial relation where there is only narcissistic indifference† (Fanon 1986). Mutual recognition brings freedom between self and the other and acts as an agent in the attainment and development of own self-consciousness.The self-consciousness is the cognitive awareness of self and the relation to the other and the world in extension. â€Å"If the standpoint of consciousness, which is to say, the standpoint of knowing objective things to be opposed to itself and knowing itself to be opposed to them, counts as the other to science – if it is that the point where consci ousness is at one with itself is where it counts to an even greater degree at the loss of spirit† (Hegel 26). Domination has a central role to play according to Hegel’s master slave dialectic description of specific relations among humans.Domination results from the urge to be recognized in life midst as well as death struggle. Fanon took Hegel’s master slave dialectic in his critique of colonialism and West. Fanon states that dialectic is relevant and crucial to human relations among the colonies. Fanon critique focuses on dialectic based on violence and racism. Hegel’s Self Consciousness: Master and Slave Hegel’s Phenomenology of Spirit (1807) provides master slave dialectic that reflects his ideas on history course up to when he was writing his work. Hegel’s dialectic takes an analysis form of self-consciousness and its working. This pure concept of recognition, that is, the pure concept of the doubling of self-consciousness in its unity, is itself now up for examination in terms of how its process appears for self-consciousness† (Hegel 185). Hegel describes way in which self can become conscious of itself by presence and recognition of itself by an-other. Hegel’s exposition reveals how the process of self-consciousness takes place at the expense of the Other. The Other is negated the moment the self becomes conscious of itself, and declares itself as â€Å"I† and the Other is destroyed as an-other.The negation and destruction of the other results from the other becoming image and mirror of self. The image is the attempts and urge of self to overcome the other in order to achieve primary and essential being in the world. Self and other eventually enter into a phase of self-consciousness which results in an unequal relationship characterized by strict opposition. The self is determined to declare itself as ‘I’ and become conscious in the presence and influence form of an-other. The sel f is no longer considered as a thing or useless or objects among objects by the other.In order to achieve this, self must see and regard the other as an object or a thing, which is attained by annihilating and negating the other considering the other as a ‘self’ existing for itself. In his exposition, Hegel uses â€Å"maser and slave† relationship to demonstrate the process and working of the whole process of self-consciousness. According to Hegel, the master is used to refer to the consciousness existing for itself and which is mediated with itself but through another consciousness. Through this mediation, the master becomes an ‘I’, a being for itself.To become a master, the self-consciousness is experienced in the virtue of presence of an-other. The other now becomes slave. Hegel’s description of slave is the one who is the dependent consciousness and whose essential nature is just to live and to be for another. â€Å"How consciousness is i mmediately to be found and how it determines itself and its object at any given time, that is, how it exists for itself, depends on what it has already come to be, that is, on what it already is in itself† (Hegel 234).The master inextricably links the slave with objecthood and the slave is bound to being considered as a thing by the master. The master desires for the thing and that is the slave, desire to possess it but not to destroy. In addition, this desire is characterized with the urge by the master to transform the slave into something that belongs to the master, thus stripping the slave off its foreignness. Defining the slave (object or thing) or the other satisfies the desire of the master by representing master’s act of making the other the same as the self (master).The slave (other) is bound to nourish the master’s (self) desire to make the world its own. The self takes control by seizing power over the other and he decides what and who the thing (slave ) is. What is the opinion and nature of the thing according to self (master)? According to Hegel, the answer to this question according to master is simple: a thing is something merely negative. â€Å"as the positive, avoids looking at the negative, as is the case when we say of something that it is nothing or it is false, and then, being done with it, go off on our own way on to something else† (Hegel 32).The relationship between slave and master has an ironic effect in that the master achieves his recognition and desire through another consciousness. This implies that the self (master) becomes dependent on the thing for his own self-consciousness. Slave’s chains become those of the aster as well and as a consequence, the process creates a scenario where there is no manner of full freedom but a presence of mutual enslavement to the other. This means that the object’s meaning is constructed and determined by an-other, creating a situation of being-for-other.This gives the thing (slave) the self-consciousness that is able to affix its own meaning. Hegel’s treatment of recognition comes into a situation where the slave turns the table on the master by way of regarding the master as a thing, which happens after the slave regards himself as an object and not willing to be modified and transformed into an object. Fanon’s Black Skin, White Masks: White Master Black Slave Frantz Fanon analysis of the topic on recognition in his work Black Skin, White Masks reinterprets Hegel’s in term of race based on the relationship of black man and white settler, or white master and black slave.Fanon states; â€Å"Man is human only to the extent to which he tries to impose his existence on another man in order to be recognized by him† (Fanon 168). Through this statement, Fanon reveals various positive and negative things that can be discussed about recognition. Desire or need for one to be recognized is a human attribute where a hum an wants to be recognized. Fanon reveals that one is human if he is recognized as such. According to Fanon, it is negative when the extent of the imposition of a self’s existence on an-other becomes a measure of humanity, where one is human by ensuring that one imposes oneself on an-other without challenges.Fanon still qualifies the concept of humanity as a bond between self and an-other. Fanon said; â€Å"It is that other being, on recognition by that other being, that is his own human worth and reality depend. It is that other being in whom the meaning of life is condensed† (Fanon 169). A self becomes hums when an-other recognizes him as human, intertwining humanity with the other. This slightly contrasts with Hegelian stand that humanity only comes about in the consumption of the other due to the urge and desire for recognition. Fanon expresses Hegelian need or desire as an â€Å"open conflict between black and white.One day, the White Master, without conflict, rec ognized the Negro slave† (Fanon 169). The black slave does not measure to the standards of whiteness and this drives to the assertion of the white settlers as a master. Black slave’s image to the white settler is that of negative attributes based on humanity as the slave is regarded as â€Å"machine-animal-men to the supreme rank of men† (Fanon 171) who are partly human, partly animal, and completely a thing. Hegelian master slave dialectic turns from master to object where the master is now considered as an object and the results asserts its own subjectivity.The black slave turns towards the master abandoning the object and the master’s subjectivity is considered as his own desires. In Hegelian final analysis, the slave disallows the definition of itself by the object (master) as refuses to be considered as a thing and through this; the slave takes hold of its own meaning. The Hegelian slave now forms its independent self-consciousness and his situation b ecomes so radicle that the object (master) becomes dependent on the slave to enhance in upholding his own self-consciousness.Fanon’s slave in white master black slave is not so fortunate compared to Hegelian slave. Fanon’s slave remains in an unfavorable situation as he does not create himself and continues to be dependent on the white master for his own self-consciousness. In his work, Fanon states; â€Å"The inferiority of the colonized is the correlative to the European’s feeling of superiority†¦It is the racist who creates his inferior† (Fanon 69). This directs focus on the subject since the black slave wants to be regarded as an object and never wants to be considered as an object.In the gaze of the white master, the black slave is used as an instrument for the master to measure his superiority. Additionally, the black slave gives the master the ability to realize his subjective security, and in defining himself and the world. Lastly, the slave is â€Å"denied in terms of individuality and liberty† (Fanon 164). The Conflict and the Violence The situation between the white master- black slaves may result to a radical and bleak situation. The environment shapes the slave and the desire for subjectivity is not yet exhausted with all odds staked up against the slave.The situations force the slave to â€Å"have an indisputable complex of dependence on the white man† (Fanon 168). The black cannot remain in the place assigned to him, for he seeks to find an end to this. According to Fanon, this happens through conflict and violence. According to Fanon’s exposition, â€Å"human reality in-itself-for-itself can be achieved only through the risk that conflict implies† (Fanon 170). Conflict becomes a central feature in humanity and human reality if there is a desire for one to be transformed from being an object to a subject.This in turn facilitates an entry to self-consciousness. Pursuit of subjectivity b y the black slave threatens the life of the master as Fanon puts it, â€Å"self-consciousness accepts the risk of its life, and consequently it threatens the other in his physical being† (Fanon 169). The desire for slave subjectivity implies that the slave wants to make himself recognized by virtue of his own agency, and he wants to assign meaning to himself as he desires. The slave no longer desires to be considered as a mere thing.Hegel gives a clear articulation of the Black slave’s desire for subjectivity when he states that freedom exists only because one is prepared to take the ultimate risk to obtain it. Freedom is not a right for the slave and is therefore essentially negative and gained beyond struggle and has to be earned. The characteristic of this freedom is the ability to assign and gain meaning by one self. â€Å"As this universal self-consciousness of each and all, spirit has in one unity its pure inwardness as well as the being for others and the being -for-self of the individuals† (Hegel 710).According to Hegel, â€Å"vanity is expected to give up this freedom, and, instead of being the arbitrary principle moving the content, it is supposed to let this freedom descend into the content and move itself by its own nature and then to observe this movement† (Hegel 58). The freedom and the agency involved in being-for-self is not granted for the black slave and the black slave fails to grant himself this freedom and agency.Fanon believes that recognition without struggle does not take place as the white man, in the capacity of master, one day, without conflict said to the Negro, â€Å"From now on you are free† (Fanon 172). However, the white man words to the Negro here seem contradictory since the tone seems normative in a sense, commanding the black slave to accept that he is now free since he has same rights as those of the master. The statement is an empty recognition considering that the slave wants to make hims elf recognized and take control of what transpires.Fanon describes slave-object situation by restating Hegel’s description: â€Å"The individual who has not staked his life, may, no doubt, be recognized as a person, but he has not attained the truth of his recognition as an independent self-consciousness† (Fanon 170). This point throws some focus on the idea of personhood in the Hegelian sense. It is through struggle that personhood is gained. However, this does not guarantee that that one has gained freedom or agency in terms of being able to provide oneself with a desired meaning.According to Fanon’s view, the black slave will be satisfied if master slave dialectic is inverted and the only means to so is through conflict and struggle. White master’s values are inherited and exercised by the black slave without transformations. This leaves the black slave at a bleak situation wondering if there is any hope in coming to agreement with the colonial situati on between the black and slave and the white master. Is it really possible to move form conflict and violence to mutual recognition on inter-subjective level?This move is however possible if we turn to Fanon’s characterization of humanity that serves as a point of entry to mutual recognition. Characterization of Humanity according to Fanon Humanity, according to Fanon, is characterized with a direction of mutual recognition that is identified by the importance of acknowledging differences among people, the integral role of action as it relates to the subjectivity formation and the basic values of humanity. Under acknowledgment of difference, the affirmation of differences between white and masters and black slaves is important.The white master addressing the black man as a brother attempts to convince the black that there are no differences between the black and the white. â€Å"When it does happen that the Negro looks fiercely at the white man, the white man tells him: Brot her, there is no difference between us† (Fanon 172). This shows a simple paternalistic curiosity that the white man has in the black man which in turn shows that the white master has an interest in the black man as far as the former slave can be of political and economic assistance to the white man.There are ulterior motives then through the way the white master proclaims rhetorically that blacks and whites are equal. This is not an assertion of equality but rather sameness. The role and impact of race in a society is an issue that should be handled carefully. Fanon states that action is integral to the formation of subjective self-consciousness when he states: â€Å"the former slave needs a challenge to his humanity; he wants a conflict, a riot† (Fanon 172). The former slave is rendered active from the outside challenges he faces and the desire for subjectivity.Action is central to Fanon’s idea as it is a notion that problematizes and undermines recognition. Act ion and recognition should however co-exist to assist one in attaining subjectivity. Fanon puts clearly the significance and utter importance of action, where one puts thoughts into what they consider to be basic values constituting the human world. Basic Values of Humanity These are the values that Fanon provide that motivate action from people, those that people pursue, with even a risk of death in the process. Fanon said: â€Å"that man is a yes. Yes to life.Yes to love. Yes to generosity† (Fanon 173). These values constitute the backbone of mutual recognition and also humanity. The values also serve as motivation towards action, implying that action should bring about a human society that is based on these values. According to Fanon, action is superior to reaction and in his work; Fanon says â€Å"man’s behavior is only relational. And there is always resentment in a reaction† (Fanon 173). Fanon follows Nietzsche when he says that human behavior must be acti onal and that freedom is found out of practice.However, reaction is not necessarily negative and action in this case can also be a reaction against something alike transgressions of humanity. Fanon conceptualizes the humanity transgressions when he states, â€Å"man is also a no. No to scorn of man. No to degradation of man. No to exploitation of man. No to the butchery of what is most human in man: freedom† (Fanon 173). It is the desire for life, generosity and life that defines humans as well as their desire for both freedom and a mutual recognition ad subjectivity in hich the agency is afforded by both the self and the Other for the provision of meaning to one’s own life. This freedom is both a practice and value and any transgression against it almost certainly results in a violation of humanity and human life. One’s actions, in favor of mutual subjectivity, must at the same time be a reaction against degradation, scorn, and any exploitation aimed at human l ife. Self and Other is inextricably dependent on a simple and basic, but mutually beneficial, conceptualization of humanity.Fanon’s Black Skins, White Masks thus provides a starting point for conceptualization and in that there is an optimistic moment in Fanon’s reading of Hegel termed as a point of entry into mutual recognition. Reciprocity as Key to Mutual Recognition Reciprocity is a key element in Hegel’s recognition. Fanon considers absolute reciprocity to be the foundation of Hegelian dialectic. One-sided recognition cannot work according to Fanon, who asserts, â€Å"action from one side only would be useless, because what is to happen can only be brought about by means of both† (Fanon 169).The search for meaning to life and for an authentic identity can only be fulfilled in mutual recognition. The move from objecthood to subjecthood is the starting point to mutual recognition. This need is integral to the constitution of a healthy and functional hu man society. A self primitively begin as an is, a being-in-itself. However, one wants to be and emerge into being recognized. One wants to be considered as a subject and not an object (being-for-other). The other requires the same presence of oneself, in order to reach the same result and as a consequence of a society of comparison is formed.There is a simple conviction at the root of the need for recognition that the self has about itself, namely that the self is not a mere thing and should not be considered as an object. The refusal to be objectified drives the desire for subjectivity which in turn opens up the possibility of independence, agency, freedom and personhood. The desire also represents the move â€Å"beyond life toward a supreme good that is the transformation of subjective certainty of my own worth into a universally valid objective truth† (Fanon 170).Such truth search, for a supreme good beyond life, represents the creation of the human world in which one seek s reciprocal recognitions by recognizing which is human in an-other. Master slave dialectic as revealed by Fanon and Hegel shows that the aftermath of colonization is a messy and uncompromising process where human lives are lost and seriously damaged. There is a number of empowering and positive values that emerge for their work such as those based on the possibilities and pitfalls of mutual recognition that characterizes a positive description of humanity.